It has often occurred to me that some people use alternative medicine not as medicine but as something entirely different. A new investigation sheds an interesting light on this question.
The aim of this study was to explore how and why Australian men with cancer use complementary therapies (CTs) and how their significant others (SOs) contribute to the regular uptake of CTs. Semi-structured interviews were conducted with 26 male cancer patients and 24 SOs. Participants were purposefully sampled from a preceding Australian survey investigating the use of CTs in men with cancer.
Three core themes were identified: men used CTs as (a) problem-focused coping (e.g., diet modification), (b) emotion-focused coping (e.g., meditation), and (c) meaning-based coping (e.g., prayer). Practicing CTs helped men to cope with physical, emotional, and spiritual concerns, although some men spoke of difficulties with practicing meditation to regulate their emotions. SOs were supportive of men’s coping strategies but were only rarely involved in men’s emotion-focused coping.
The authors conclude that CTs have the potential to facilitate coping with cancer, independent of any measurable physiological benefit. Our findings suggest that when clinicians engage in conversations about CTs use, they should consider the type of coping strategy employed by their patient. Such information may enhance the efficacy of some interventions (e.g., meditation) and also provide for an opportunity to discuss patients’ expectations concerning CTs.
If these findings are generalizable – I always have problems when researchers draw sweeping conclusions on the basis of two dozen patients – then it would seem to follow that alternative medicine is being used as some sort of ‘Ersatz’ religion. Religious coping strategies are effective in Spiritual growth that results in positive or negative situations. It is the perception of an individual’s relationship with God that brings meaning, purpose and emotional comfort when dealing with circumstances. Prayer, meditation, worship are all examples of religious coping strategies. Positive coping strategies associate with better mental health and negative coping strategies relate to poorer mental and physical health.
Leading researchers have split religious coping into two categories: positive religious coping and negative religious coping. Individuals who use positive religious coping are likely to seek spiritual support and look for meaning in a traumatic situation. Negative religious coping (or Spiritual Struggles) expresses conflict, question, and doubt regarding issues of God and faith. The effects of religious coping are measured in many different circumstances, each with different outcomes. Some common experiences where people use religious coping are fear-inflicting events such as 9/11 or the holocaust, death and sickness, and near death experiences.
I do not want to labour my point (that alternative medicine might be an ‘Ersatz’ religion) beyond reason. Nonetheless, I would be very interested to hear what my readers feel about it.