DECOLONIZING THE ASSEMBLAGES OF CARE: THE VIBRANT MATERIALITY AND THERAPEUTIC GEOGRAPHIES OF TRADITIONAL PSYCHIATRY IN KASAR HAUSA, NORTHERN NIGERIA

Traditional mental healthcare in Hausa land remains a primary resource for psychological distress, yet Western models often dismiss these practices as superstition. This conceptual review maps three core psychiatric tracks: Prophetic medicine, indigenous herbalism, and spirit possession frameworks. It shows that recovery is mediated through tangible objects like botanical extracts, ink-washed wooden slates, leather talismans, and the garaya lute, which act as active physical agents co-producing mental stabilization. The analysis argues that Hausa traditional psychiatry relies on spiritual diplomacy and kinship networks navigating medical sectors, advocating for recognition of indigenous African psychiatric lineages in global mental health.

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Abstract

Traditional mental healthcare frameworks across Kasar Hausa (Hausa land) remain a primary resource for individuals experiencing psychological distress. Despite this widespread reliance, Western clinical models frequently marginalize these practices as mere superstition. This conceptual review synthesizes anthropological literature and material culture studies to map out the internal logic, tactile realities, and pluralistic architecture of northern Nigeria’s three core traditional psychiatric tracks: Tibb al-Nabawi (Prophetic medicine), Bokaye (indigenous herbalism), and Yan Bori (spirit possession frameworks). Fusing Arthur Kleinman’s perspectives on medical pluralism with Jane Bennett’s vital materialism, this paper evaluates how psychological recovery is actively mediated through tangible objects and distinct therapeutic environments. This analysis demonstrates that Hausa traditional psychiatry depends on an organized system of spiritual diplomacy where kinship networks navigate popular, folk, and professional medical sectors. The paper argues that diverse material configurations—including botanical extracts, rubutu (ink-washed wooden slates), leather talismans, and the acoustic wave generation of the garaya lute—are not passive cultural symbols. Instead, they act as active physical agents that directly co-produce mental stabilization. Ultimately, this paper builds an autonomous model for analyzing indigenous African psychiatric lineages, advocating for their recognition within contemporary global mental health frameworks and cultural heritage preservation.