Abstract:
This study investigated the healing practices and beliefs of ten Samoan Taulasea (traditional healers) living in the Wellington area in 1994 to 1995. An in-depth one-to-one interview and a Samoan language questionnaire were completed with each Taulasea to find their views and opinions of a range of key issues, including the viability of setting up a clinic for traditional healing. Eight of the Taulasea refused formal recognition with a mainstream organisation, though two currently practised as healers in a private business and a public community health clinic. The risk of working for 'payment' is a critical factor that prevents non-licensed traditional healers from working outside of their home, and is the reason why they dislike working in the hospital environment. Taulasea unanimously agree with Laing and Ma'ia'i's proposition, that the Greenlane Pacific women's miscarriages reported by Becroft, Gunn, and Hayden (1980 to 1989), was likely to be the work of abortionists and not competent Fa'atosaga (midwives). Traditional abortion techniques are viewed as being safe when administered properly. Key informants and respondents are unable to recall any previous situations where a traditional healer had harmed a patient or was formally reprimanded, which, is in part, explained by the absence of protocol specifically for the resolution of ethical matters arising within the therapeutic context. Taulasea are generally highly suspicious of state officials and legislated establishments, preferring to resolve ethical issues directly with the patient and the patient's family, though they would consider the assistance of a Church Minister or a Samoan advocacy organisation who have adequate expertise and understanding of Samoan healing protocols, customs and lore, as well as an understanding of the New Zealand legal system. Taulasea acknowledge that they use foreign health explanations of illness and wellness in their work, but do not purport them to be an extension of their indigenous knowledge and practices. Further research is needed to examine whether recent legislation, such as the Health Practitioners' Competence Assurance Act, 2003 and the Primary Health Organisations, could assist Samoan traditional healers. Lastly, the Samoan family social organisation is significant to the reasons that traditional healing is provided in the home therefore, policies designed around 'health care provision in the home', will greatly support indigenous constructions of health for Samoan communities. This may have more effective and lasting impact than a clinical service providing traditional healing.
