An Examination of the Perception and Patronage of Traditional Medicine in Kaduna State, Nigeria

International Journal of Advancements in Research & Technology, Volume 4, Issue 11, November -2015 1 ISSN 2278-7763

1Joshua Silas, 2Prof. M. Mamman 2Prof. J.G Laah and 2Dr. R.O Yusuf 1 Department of Geography, Federal University Lokoja, Kogi State. 2 Department of Geography, Ahmadu Bello University, Zaria.

[email protected] 08025749636

ABSTRACT

This paper presents findings on the Perception and Patronage of Traditional Medicine in Kaduna State Nigeria. The aim of the study is to examine the perception and patronage of traditional medicine in Kaduna state. Data from the study was derived from the administration of a structured Questionnaire, Focus group discussion, In-depth interview and data from herbal clinic records. Data were collected from a questionnaire survey of a sample of 400 respondents of the study area. Descriptive statistics, the ANOVA, Pearson’s correlation, regression analysis and satisfaction index were the techniques used to summarize the data and test the hypotheses. On links between need for diagnosis and patronage of traditional medicine facilities 3.2% patronize traditional healer for spiritual diagnosis while 2.2% did not. It means this group of persons patronizes other healthcare facilities for diagnosis. Also, the result shows that 9.5% and 82.2% of the respondents patronize the traditional healers for diagnosis of psychological and pathological problems. In addition, respondents with other health problems such as infertility among others patronize traditionalIJOART healers for diagnosis. In concise, the result indicates that majority of the respondents patronize traditional healers for diagnosis of pathological problems.

Key words: Traditional Medicine, Patronage and Perception

INTRODUCTION

1.1 Introduction

Traditional medicine has contributed immensely to healthcare delivery system in Nigeria

and particularly Kaduna State. Despite its efficacy, traditional medicine is often used as a last

resort when a variety of reasons do not permit the patient to access modern health care system.

The belief that traditional medicine is ineffective and unscientific still occupies the minds of

some people, even though not as strongly as it once was. Traditional medicine, according to

Buor (2003), is largely patronized by the rural people who constitute a greater proportion of the

population. It is noted that, even in urban areas, traditional medicine is largely patronized by

those in the low income bracket. Studies by Darko, (2009) and Bempah, (2011) have shown

that traditional medicine has proven to be very potent and effective but its methods of

preparation and application need to be refined. This is because some diseases such as broken bone, sprain, malariaIJOART fever, and so on are better cured using traditional medical practices than orthodox medical practices, but the mindset of people, especially those in the developed world

toward the orthodox medical practice discourages them from using traditional medicine. On the

other hand, there are misconceptions that Orthodox medicine cannot treat every condition

effectively, and some drugs have other side effects (WHO, 2008).

Mortality and morbidity rate in developing countries is high, especially in Nigeria and

Kaduna State in particular, due to the outbreak of diseases, accidents, maternal complications

and other related ailments and this has a serious implication on the demographic characteristics

of the population. As such people are forced to source for alternative healthcare services to

cater for their healthcare needs, hence the increase in patronage of trado-medical services.

The healthcare delivery system is a major factor that looks into the search for alternative

or complimentary healthcare delivery system, so as to come up with policies that will integrate

trado-medical services and orthodox medical system to enhance the health and wellbeing of the

people in Kaduna State. This can best be achieved through detailed understanding of the

perception and patronage of traditional medicine in Kaduna State.

Perception in this study has three (3) dimensions:

i. To see a pathway to improve trado-medical system as a natural resource capital to

healthcare delivery system.

ii. To sharpen the modern healthcare system through refocusing traditional medicine as it

affects modern healthcare system patronage. That is, looking at how the inadequacy of

modern healthcare is sustaining the traditional medicine.

iii. To integrate the two healthcare system for workable policy.

The general perception of the people is that the rural populist patronizes trado-medical services most, IJOART this may not always be the case, due to the belief, knowledge, awareness, feelings and how people view traditional medicine in the urban areas. As such, despite the

provision of modern healthcare delivery services in the urban areas, the urban populace still

patronizes trado-medical services due to their strong belief in traditional medicine. Indeed, the

people of Kaduna State are strongly attached to their culture and tradition and irrespective of

being in urban or rural area; they still have strong belief in traditional medicine which is a true

reflection of most developing countries.

Kaduna State Economic Empowerment and Development Strategy (KADSEEDS) clearly

highlighted the relationship between poverty and health in Kaduna State.

According to the 2006 World Bank Poverty Assessment Report, approximately 41% of the Kaduna State population are poor, and there is a high level of inequality in the distribution of wealth across the state. Poverty is connected with poor health status and extremely susceptibility; the poor are far more likely to experience environmental and social conditions that contribute to poor health and an increase in risk of accident, injury, illness and death. For some, ill health is a direct cause of poverty, especially so when catastrophic expenditure is incurred in the event of a health emergency (e.g. such as a road traffic accident or a maternal complication). The poor experience limited access to professional medical care, facilities and drugs. In the absence of other options, the poor tend to resort to traditional remedies when care-seeking, and are therefore prone to receiving sub-standard or ineffective care. Lack of affordability of healthcare is the main barrier of access to health services in many parts of Nigeria, closely followed by physical access barriers in some areas (World Bank, 2006 pg. 8).

As illustrated, Kaduna State has 642 health clinics, 89 primary health centres, 1

comprehensive health centre, 12 model primary health centres, 28 secondary care centres

(hospitals), 5 tertiary hospitals, 656 private health facilities and 2500 registered patent

medicine shops. There are also 8 academic establishments and 4 post-basic training

programmes for human resources training and development for health service. There are1,862

State Government hospital beds in 2005 and reported admissions of between 37,200 and 50,000. There IJOART are 160 doctors and 1418 nurses in the State Health Service sector and 56 doctors in the private sector (Vision 2020 Kaduna State, 2010).

In spite of the availability of these medical services, there is acute shortage of medical

doctors, nurses and other health staff especially at primary healthcare level. Poor conditions of

services including inadequate staff housing have made it extremely difficult to retain staff

particularly in rural areas. Despite the circumstances, many health workers are being

imaginative and creative in attempting to provide some measure of health service delivery to

meet the needs of clients. The supply of drugs to facilities is irregular and ineffective. Essential

drug items are out of stock in public hospitals and the PHC clinics are virtually without

Government procured drugs (Vision 2020 Kaduna State, 2010).

Many States in Nigeria including Kaduna State are currently looking towards either full

or partial privatization of government services. This includes the privatization of hospitals

where goals of financial independence have precluded dispensation of free care and medicine.

Analysis of various State policies related to public health and medical plants usage has

highlighted some important issues (Kaduna State Ministry of Health, 2004). Among them is

the failure to meet basic health conditions due mainly to the following factors: inadequate

decentralization of health services; isolation or inaccessibility of some rural communities; and

persistence of traditional beliefs regarding pathology. This has led to underutilization of

available services in health centres and high cost of services provided by hospitals in relation to

the income of the people particularly the rural population (Kaduna State Ministry of Health,

2004). At present, all orthodox health services in Kaduna State are under severe economic

constraints and available manpower resources are insufficient to meet the healthcare needs of

the population, (Joshua, 2010). This is especially so in the rural areas that are grossly underserved. UnderIJOART these circumstances, it can be expected that traditional healers should be considered by the population as an alternative to orthodox, which is often inaccessible and an

expensive healthcare system.

In rural areas of Kaduna State, one sometimes travels for several kilometers before

finding the nearest dispensary or pharmacy. In addition, loosing working hours, transport fares

and the high cost of medicine must also be taken into consideration. As a consequence, many

people have started to become more interested in traditional remedies. The inadequacy of

healthcare systems in rural areas forces local people to treat themselves, either by using

medicinal plants or by buying high-cost medicine in the rural markets. In the rural areas people

begin by treating themselves before going to a traditional practitioner or a medical doctor.

Medicinal plants are used at an early stage of the disease at low cost and conveniently replace

the indiscriminate consumption of drugs without prescription.

This study intends to address the following research questions:

i. How do people perceive traditional medicine in Kaduna State?

ii. What has been the nature of patronage of traditional medicine in Kaduna State?

1.2. Study Area

1.2.1 Location Kaduna State is located on the southern end of the high plains of northern Nigeria,

bounded by parallels of latitude 9002ʹN and 11032ʹN, and extends from the upper River Mariga

on longitude 6015ʹE to 8038ʹE of the Greenwich meridian on the foot slopes of the scarp of Jos

Plateau (Udo, 1970). The state is divided into three senatorial zones, namely; Kaduna North,

Central and South and it comprises twenty three (23) Local Government Areas, 46 Local

Development Areas (LDAs), and there are 255 political wards (NPC, 2009). Kaduna State shares its boundaryIJOART with Katsina State to the North, Niger State and Abuja to the west, Plateau State to the South and Kano State to the east. The State occupies an area of approximately

45,711.2km2 and had a population of 6,113,503 people with an annual growth rate of 3%

during the 2006 census (FRN, 2010).

IJOART

Fig. 1.1: Kaduna State Showing the Study Area Source: Adapted from Administrative Map of Kaduna State

1.3 Materials and Methods

1.3.1 Reconnaissance Survey The first phase of the research involved a reconnaissance survey as part of an initial

exploration of how the spatio-temporal variation in the perception and patronage of traditional

medicine in Kaduna State was being experienced, viewed, understood and patronized. The

content and framework of the questionnaire were evaluated and pre-tested in a group of 30

purposively selected people (10 each) from the three study sites.

The second phase of the reconnaissance survey involved visits to healing centres/points

and people that patronize them. This afforded the opportunity of on-the-spot assessment of

how traditional healers administer treatment to their patients and whether such patients receive

any improvement in the healing process.

1.3.2 Types of Data

The types of data include socio-economic data, place or layout of resident data,

demographic data; cultural data and perceive distance such as distance from the health care

service provision is used.

1.3.3 Sources of Data

The data that was used for this study were obtained from both primary and secondary

sources. The primary source involves the use of structured questionnaires, in-depth interview, and Focus GroupIJOART Discussions (FGDs), while the secondary source involves the use of textbooks, magazines, journals, articles, gazettes and other relevant materials were used for the

review of related literature.

1.3.3.1 Primary sources

Primary source data are the information obtained through first hand, collated by the

researcher. It involves the use of semi-structured questionnaire, in-depth interview (IDIs), and

Focus Group Discussions (FGDs).

The actual respondents include traditional medical practitioners, patrons of traditional

medicine, community leaders, NGO’s, Institutions and Agencies in Kaduna State. The

respondents were selected at the point of administering traditional medicine. The research

assistants were at the healing point to administer the questionnaires to willing clients/ patients

on a daily basis until the required sample size was obtained.

The questionnaire is designed to obtain relevant demographic and socio-economic

characteristics of the respondents reflecting ages, occupations, marital status, education,

income, types of accommodation, residence, the guidelines are approved and adopted for the

perception and practice of traditional medicine in Kaduna State, the variation in space and time

of patronage of traditional medicine in the study area, the factors that influence the perception

and patronage of traditional medicine, and the variation in the perception and patronage of

traditional medicine in Kaduna State.

Questionnaire was administered by the research assistants to the respondents and the

purpose of the questionnaire was to collect factual and/or attitudinal data for measurement. It

was designed to obtain accurate and valid responses regarding the spatio-temporal variation in

the perception and patronage of traditional medicine in Kaduna State, Nigeria. The FocusIJOART Group Discussions (FGDs) is a participatory method which involves bringing six (6) to twelve (12) people to explore issues related to spatio-temporal variation in the

perception and patronage of traditional medicine in Kaduna State. The respondents that were

targeted include community health workers/officers (CHO), traditional healers, patrons of

traditional medicine and the general public. The discussions were flexible in order to

accommodate unexpected issues that may come up. Six (6) Focus Group Discussions were

conducted, two each in every Local Government Area.

In-depth interviews (IDIs) with key informants, community leaders, parents, traditional

healthcare providers, patrons of traditional medicine, women leaders, non-governmental

organizations (NGOs) and other relevant informants were contacted to gather detailed

information and to freely explore the knowledge, beliefs, and practices of individuals in the

community concerning the spatio-temporal variation in the perception and patronage of

traditional medicine in the study area. Six (6) in-depth interviews were conducted to enable

proper coverage of the research. The interviews were led by a trained, experienced interviewer

who used prepared interview guide/questions to gather information from these people or group

interview.

1.3.3.2 Secondary Sources

As part of the secondary data, existing official and unofficial statistics from both

national and international publications, including articles, journals, books, conference papers,

theses and dissertations were used. Some of the publications from WHO/UNICEF were used as

guides. Data from Federal and State Ministries of Health/Planning and the National Bureau of

Statistics (NBS) were required for background information on distribution of healthcare

facilities. Data were also obtained from the National Population Commission (NPC) publications, analyticalIJOART reports and other commissioned papers. In addition, records and documents from Kaduna State health and revenue departments,

general hospitals, NAFDAC centers, dispensaries and clinics were used. Downloaded online

articles and reports of conferences of national and international agencies from several web sites

were used and some of these pieces of information provided answers to several questions in

this research.

1.3.4 Sampling Design and Sample Size

Kaduna State has a population of 6,113,503 (FGN, 2007). It comprises of twenty three

(23) Local Government Areas, grouped into three senatorial districts. Three Local Government

Areas were selected for the study. The selection of these three LGAs was based on certain

criteria.

One Local Government Area was chosen from each of the three senatorial districts. The

LGA chosen was the one with the highest population in each of the senatorial districts in

Kaduna State. Therefore, the LGAs chosen are Zaria, Igabi and Zangon Kataf.

Table 1: Distribution of LGAs by Senatorial Zones NORTH CENTRAL SOUTH Zone 1 Zone 2 Zone 3 LGA POPN LGA POPN LGA POPN

Ikara 194,723 Birningwari 258,581 Jaba 155,973 Kubau 280,704 Chikun 372,272 Jema,a 278,202 Kudan 138,956 Giwa 292,384 Kachia 252,568 Lere 339,740 Igabi 430,753 Kagarko 239,058 Makarfi 146,574 Kaduna 364,575 Kaura 174,626 Sabongari 291,358 north 402,731 Kauru 221,276 Soba 291,173 Kaduna 109,810 Sanga 151,485 Zaria 406,990 South ZangonKataf 318,991 Kajuru 8 7 8 Source: NationalIJOART Population Commission, 2009 The systematic random sampling was employed to select the wards from each LGA, for

the administration of questionnaire. All the wards in the selected Local Government Areas

were arranged alphabetically and every other third ward was selected as samples for

questionnaire administration. Tables 2 present the details.

Wards in Igabi LGA 1.Afaka 6.Kerewa 11.Turunku 2.Birnin Yero 7.Kwarau 12.Zangon Aya 3.Gadan Gaya 8.Riga Chikun 4.Gwaraji 9.Rigasa 5.Igabi 10.Sabon Birni Wards in ZangonKataf LGA 1.Gidan Jatau 6.Unguwan Gaya 11.Zonzon 2.Gora 7.Unguwan Rimi 3.Kamuru Ikulu 8.Zaman Dabo 4.Kamanton 9.Zango Urban 5.Madakiya 10.Zonkwa Wards in Zaria LGA 1.Angwan Fatika 6.Kauran Limanci 11.Tudun Wada 2.Angwan Juma 7.Kufena 12.Tukurtukur 3.Dambo 8.Kwarbai A 13.Wuciciri 4.Dutsen Abba 9.Kwarbai B 5.Gyallesu 10.Kona Selected wards in Kaduna Igabi LGA ZangonKataf LGA Zaria LGA Gadan Gaya Kamuru Ikulu Dambo, Kerewa, Unguwan Gaiya Kauran Limanci Rigasa Zango Urban Kwarbai B Zangon Aya Tukurtukur Source: NationalIJOART Population Commission, 2009 Yamane, (1961), sample size of a given population determination formulae is used to

calculate the number of questionnaire to be administered. The formula is as follows:

Finite population (n2) = N 2 1+ N (ei)

Where: n= Sample size

ei = Level of precision or Earlier constant (0.05 degree of freedom)

N= Population Size = 1,156,734

(n2) = 1,156,734 1+ 1,156,734(0.05)2

= 1,156,734 2892.835

= 400

Therefore, the copies of questionnaire administered were 400 distributed as revealed in Table 3

Table 3: Distribution of Questionnaires in the Selected LGA’s Selected LGA Population No. of questionnaires administered per LGA. Zaria 406,990 141 Igabi 430,753 149

Zangon-Kataf 318,991 110

Total 1,156,734 400 Source: National Population Commission, 2009 / Field Survey, 2014

The purposive sampling technique was used to administer the questionnaire at the healing

point to willing client on daily basis until the required sample size was obtained. Kerlinger

(1999) describes purposive sampling as being characterized by the use of personal judgment

and a deliberate attempt to obtain representative samples by including presumable typical areas

or groups in the sample.

1.3.5 Method of Data Analysis Both descriptiveIJOART and inferential statistics were used in the analysis. The descriptive statistical analysis was adopted for summarization of data, tables, percentages, pie chart and

bar chart and to analyze the data collected, relating it to the population of the study area.

1.4 Results and Discussions

1.4.1 Links between need for diagnosis and patronage of a traditional medicine

The information in Table 4 showed that respondents patronized traditional healers for various health diagnoses. From the Table, 3.2% patronized traditional healers for spiritual diagnosis, while 2.2% did not. It means this group of persons patronized other healthcare facilities for diagnosis. Also, the result showed that 9.5% and 82.2% of the respondents patronized the traditional healers for diagnosis of psychological and pathological problems.

Table 4: Distribution of Respondent According to Diagnosis and Patronage of Traditional Medicine

Diagnosis Patronage of TM Total Yes No Freq % Freq % Freq % Spiritual (demonic/witchcraft) 13 3.2 9 2.2 22 5.5 Psychological (fair, jinx, 38 9.5 0 0.0 38 9.5 enemies) Pathological (diseases) 329 82.2 6 1.5 335 83.8 Others 5 1.2 0 0.0 5 1.2 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey, 2014

In addition, respondents with other health problems such as infertility among others patronized traditional healers for diagnosis. In concise, the result in Table 4 indicates that majority of the respondents patronize traditional healers for diagnosis of pathological problems.

1.4.2 Recommended treatment and patronage of a traditional medicine

The information presented in Table 5 showed that different treatments were recommended to all respondents that visited traditional healers with various health problems. The result indicatedIJOART that 86% and 2.8% of the respondents that patronized traditional healers were recommended to take herbs and spiritual invocation respectively, while charms, incisions and other treatments were recommended for 3.0%, 2.5% and 2.0% the respondents that patronized traditional healers respectively.

Table 5: Distribution of Respondents by Recommended treatment and patronage of a traditional healer Recommended Treatment Patronage of TM Total Yes No Freq % Freq % Freq % Herbs 344 86.0 14 3.5 358 89.5 Spiritual invocation (bori) 11 2.8 1 0.2 12 3.0 Charms 12 3.0 0 0.0 12 3.0 Incisions 10 2.5 0 0.0 10 2.5 Others 8 2.0 0 0.0 8 2.0 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey, 2014

In concise, a larger number of the people that patronize traditional healers are given different treatments with herbs being the commonest recommended.

1.4.3 Success of the treatment given and patronage of a traditional medicine

Information on the success of the treatment given to them by traditional healer showed that a larger number of the respondents (70.8%) alleged that they were permanently cured;

10.8% respondents opined that they were temporary cured, while 13.5% of the respondents were partially cured of their respective ailments.

Table 6: Distribution of Respondents by Success of the treatment given and patronage of a traditional healer Success of the Treatment Patronage of TM Total Yes No Freq % Freq % Freq % Permanently cured 283 70.8 13 3.2 296 74.0 Temporary cured 43 10.8 1 0.2 44 11.0 Partially cured 54 13.5 1 0.2 55 13.8 Not cured 3 0.8 0 0.0 3 0.8 Others 2 0.5 0 0.0 2 0.5 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey,IJOART 2014 The result further indicated that only 3 (0.8%) of the respondents were not cured. This therefore means that out of 400 respondents, only 0.8% of the respondents that patronized traditional healers were not cured of their ailments. The information gathered from the Table showed that majority of the people that patronized traditional healers were permanently cured of their respectively health problems.

1.4.4 Method of admission and patronage of a traditional medicine

The result in Table 7 implied that respondents that patronized traditional healers were given different methods of admission ranging from outpatient to those admitted for months depending on the magnitude of the ailment.

Table 7: Distribution of Respondents by Method of admission and patronage of a traditional Medicine Method of admission Patronage of TM Total Yes No Freq % Freq % Freq % Outpatient (treated and left) 339 84.8 14 3.5 353 88.2 Admitted for few days 31 7.8 0 0.0 31 7.8 (<1week) Admitted for months 15 3.8 1 0.2 16 4.0 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey, 2014

The result showed that out of the 400 respondents surveyed, 96.2% patronized traditional healers, out of which 84.8% were outpatients (those treated and left), and 7.8% were admitted for few days, while 3.8% of them were admitted for months. The information therefore shows that majority of people that patronized traditional healers are admitted as outpatients.

1.4.5 Nature of complications and patronage of a traditional medicine

The result in Table 8 revealed that respondents that patronized traditional healers complained or reported having different degrees of complications ranging from severe itching to constant vomitingIJOART among others. Table 8: Distribution of Respondents by Nature of complications and patronage of a traditional medicine Nature of Complications Patronage of TM Total Yes No Freq % Freq % Freq % No response 6 1.5 0 0.0 6 1.5 Severe itching 145 36.2 5 1.2 150 37.5 Swollen legs 69 17.2 4 1.0 73 18.2 Severe headache 56 14.0 0 0.0 56 14.0 Constant vomiting 61 15.2 1 0.2 62 15.5 Others 48 12.0 5 1.2 53 13.2 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey, 2014 From the result presented, out of the 385 respondents that patronized traditional healers for treatment, 36.2% of the respondents had severe itching, 17.2% reported having or experiencing

Copyright © 2015 SciResPub. IJOART International Journal of Advancements in Research & Technology, Volume 4, Issue 11, November -2015 17 ISSN 2278-7763 swollen legs, 14.0% had severe headaches, 15.2% had constant vomiting, while 12.0% of the remaining respondents had other side effects. In all, severe itching, swollen legs and constant vomiting are the prominent complications reported.

1.4.6 Method of payment and patronage of a traditional medicine

Table 9 gives vital information on the methods of payment adopted or accepted by traditional healers. The information revealed that among those that patronized traditional healers,

75.5% paid cash (money) for treatment, 15.2% presented special items, 1.0% paid via labour,

4.2% did not pay any money nor present any special item as treatment was carried out free of charge, while 1.0% did other things to be treated.

Table 9: Distribution of Respondent by Method of payment and patronage of a traditional medicine Method of payment Patronage of TM Total Yes No Freq % Freq % Freq % Cash 302 75.5 14 3.5 316 79.0 Present special items 61 15.2 0 0.0 61 15.2 Pay through labour 4 1.0 0 0.0 4 1.0 Free of charge IJOART17 4.2 0 0.0 17 4.2 Others 1 0.2 1 0.2 2 0.5 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey, 2014

Simply, the information in Table 9 identifies cash as the main method of payment undertaken by

75.5% of the people that patronized traditional healers for varied health problem.

1.4.7 Assessment of the payment and patronage of a traditional medicine

People’s feelings on the payment given to traditional healers for the treatment are presented in Table 10. The indicated that a greater percentage of the respondents believed the charges are cheap; 8.2% and 12.8% of the respondents were of the opinion that the payment is expensive and moderate respectively, while only 0.5% believed it is very expensive.

Table 10: Distribution of Respondents by Assessment of the payment and patronage of a traditional medicine Assessment of the payment Patronage of TM Total Yes No Freq % Freq % Freq % Cheap 297 74.2 15 3.8 312 78.0 Expensive 33 8.2 0 0.0 33 8.2 Moderate 51 12.8 0 0.0 55 13.8 Very expensive 2 0.5 0 0.0 3 0.8 Others 2 0.5 0 0.0 2 0.5 Total 385 96.2 15 3.8 400 100.0 Source: Field Survey, 2014

The pattern that emerges from the Table clearly indicates that people that patronized the traditional healers have the feelings that the treatment cost is cheap. This perhaps could be one of the reasons for the high patronage of traditional healthcare facilities in the area.

1.5 CONCLUSION

From the research findings, it became obvious that perception and patronage of

traditional medicine plays a dominant role to determine how people see’s traditional medicine in terms of theirIJOART perception in the types of diseases infected and cost of treatment for such ailments. Furthermore, their perception on the level of satisfaction is also paramount as some

are satisfy with the level of patronage while others are dissatisfied. The potential of traditional

medicine in treating diseases was acknowledged by patrons and practitioners of traditional

medicine. As such, traditional medicine undoubtedly occupies so much space in the healthcare

delivery system in the country.

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