Complementary and Alternative Medicine: Research and Comparisons to Conventional Medical Practices

As conventional medical theories and technologies continue to progress, so does the number of people seeking out complementary and alternative medicine (CAM). In the 20th century, medical advancements combined with improved sanitation practices greatly increased life expectancies and revived the deteriorating health of a nation plagued by infectious disease (Crow, n.d.; Straus, 2000). However, medical related illnesses—namely chronic and infectious diseases caused by “new and re-emerging” viruses—persist as one of the leading causes of death (Crow, n.d.; Straus, 2000). While no one expects traditional Western medicine to rid humankind of every bug and bad gene, more and more people are, for whatever reason, endeavoring in different modes of healing. There are several theories applicable to the rising trend of CMA: the ever-increasing costs associated with conventional healthcare; the ever-decreasing significance of doctor-patient relationships; the desire to obtain more medical autonomy; and the alignment of alternative practices with personal philosophies and spirituality (Pagán & Pauly, 2005; Straus, 2000)

Despite the perceived synonymity of the terms “complementary” and “alternative,” they differ in meaning (NCCAM, n.d.). The majority of those using some form of alternative medicine for improved health are doing so in conjunction with fully integrated conventional practices, making it complementary (NCCAM, n.d.). Conventional medicine is defined of course as, “medicine as practiced by holders of MD (medical doctor) or DO (doctor of osteopathy) degrees and their allied health professionals,” (Straus, 2000). The implication of employing alternative medicine is the replacement of conventional methods entirely (NCCAM, n.d.). Programs and providers that embrace CAM represent the steadily growing collective of “integrative health care.”

There are five major therapeutic domains in CAM, beginning with alternative medical systems (Straus, 2000). The most cited example of an alternative medical system is Ayurvedic medicine, originating in India and built upon a holistic view of healthcare connecting the mind, body, and sprit (Straus, 2000). The second is mind and body practices, such as acupuncture, meditation, dance therapy, and hypnosis (NCCAM, n.d.; Straus, 2000). There are also biologically based therapies—concerned primarily with plants and herbs and other kinds of natural dietary supplements—and manipulative and body-based methods such as forms of massage and chiropractic work (NCCAM, n.d.; Straus, 2000). The last domain is comprised of energy therapies like Reiki, Qi gong, and Therapeutic Touch (NCCAM, n.d.).

The examples within each domain are just to name a few and, as of yet, they remain classified as “alternative” methods because they have not been integrated into the conventional healthcare system (Straus, 2000). The apprehension demonstrated by practitioners of the conventional sect to adopt the majority of CAM practices into the repertoire of modern medicine is supported by both legal and ethical concerns. Bodeker & Kronenberg (2002) point out that the absence of well-established regulations and policy guidelines related to CMA puts the public at risk of employing methods that have not been assessed for “safety, efficacy, and quality.” In this way, CAM therapies have the potential to result in negative outcomes like the detrimental offsetting of previously prescribed biomedicines, or exposure to harmful toxins (Straus, 2000).

There are also ethical issues surrounding the increasing demand for CAM. It is difficult to determine the effectiveness of alternative remedies as, “research ethics may require that standard conventional treatment be given to all subjects, so the traditional remedy can be evaluated only in conjunction with conventional treatment,” (Bodeker & Kronenberg, 2002). Additionally, there is a general lack of CAM training for both alternative/integrative practitioners, as well as allopathic providers (Bodeker & Kronenberg, 2002).

Still, in spite of these potential dangers, the general public is motivated to pursue CAM. The ubiquity of sources available on the topic, as well as advertisements promoting the benefits of a holistic approach to health may be one explanation (Straus, 2000). Another lies in the fact that healthcare is increasingly expensive and alternative medicines are usually available for a more reasonable price and without the fee of an office visit (Pagán & Pauly, 2005). Furthermore, reliance on various technologies in the conventional medical field is thought to have decreased the quality of doctor-patient relations (Straus, 2000).

There are also the factors relating to personal philosophy and spirituality. Stereotypes can often be based in truth, and that of the enlightened, peace-loving yoga enthusiast with deeply rooted beliefs in cosmic connectivity is no exception. In fact, prayer is the most commonly practiced alternative mode of healing among those in the U.S. who have reported engaging in at least one CAM related activity (Pagán & Pauly, 2005). There is something to be said about looking to nature and the ancient practices of spiritually rich civilizations to maintain one’s mental and physical well-being. Perhaps the potential dangers posed by the legal and ethical dilemmas surrounding CAM are disregarded as a result of an inherent trust in Mother Nature and the healing practices that have been developed over many centuries by our fellow man. Such a lovely thought is apt to make one feel better already.

Finally, there is the possible desire for more independence surrounding one’s healthcare options. Without the same regulatory practices and cost issues as conventional means, alternative medicine allows for self-motivated decision-making (Pagán & Pauly, 2005). Even in CAM, while the inclusion of conventional methods may negate the sense of monetary control, patients are empowered and encouragement to select and attempt any number of different alternative treatments in combination with the conventional.

The desire to gain more control over health-related matters is apparent in the increasing activism among Americans (Straus, 2000). Crow, in an article that addresses both the benefits of alternative medicine and taking charge of individual health, suggests that the best way to achieve this desire is by creating grassroots healthcare. A grassroots movement is one characterized by its organic shaping around the common goals of a community. The utilization of folk medicine is one mode of healthcare that can begin and stay put at the local level. Crow imagines a “community-supported plant-based healthcare system,” manifested through the collaborative efforts of: “community and urban gardens; school gardens; eco-villages; eco-preserves; agro-forests; nurseries and small herb farms; botanical gardens; seed banks; and practitioners and educators of herbal medicine.” The necessity for such a system is based on the demand for cost effective non-toxic medication, and the depletion of homeopathic plants—solving one is solving both (Crow, n.d.).

This is a particularly unique example among many recent demonstrations of grassroots activism regarding healthcare. While it is more of a proposal to act than a full-grown movement, it is pertinent to the rising trend of CMA in that it addresses all of the same issues. A community-supported plant-based healthcare system—even being the pipe dream that it is—would provide said community with affordable medicine, strengthen personal bonds through collaboration, and promote medical autonomy. Of course, the question of philosophy and spirituality will always be a subjective one.

The integration and open acceptance of CMA in the United States—should the kinks be properly worked out—is a step forward for the conventional medical field. The willingness of integrative practitioners to embrace methods originated in different ethnic and social cultures, demonstrates a commitment to wellness that seems to be dissipating from the conventional world of cold machinery and crooked pharmaceutical companies. In addition, healthcare should be approached holistically, as every organ of the human body is dependent on the proper functioning of all the others including the mind, and the soul.

References

Are You Considering Complementary Medicine? (n.d.). National Center for Complementary and Alternative Medicine. Retrieved from http://nccam.nih.gov/health/decisions/con

Bodeker, G., & Kronenberg, F. (2002). A public health agenda for traditional, complementary, and alternative medicine. American journal of public health, 92(10), 1582-1591.

Complementary, Alternative, or Integrative Health: What's in a Name? (n.d.). National Center for Complementary and Alternative Medicine. Retrieved from http://nccam.nih.gov/health/whatiscam

Crow, D. (n.d.). Creating Grassroots Healthcare Systems. New Renaissance Magazine: Renaissance Universal. Retrieved from http://www.ru.org/health/creating-grassroots-healthcare-systems.html

McGill, M. (2012). Human rights from the grassroots up: Vermont’s campaign for universal health care. Health and Human Rights: An International Journal, 14(1).

Pagán, J. A., & Pauly, M. V. (2005). Access to conventional medical care and the use of complementary and alternative medicine. Health Affairs, 24(1), 255-262.

Straus, S. E. (2000). Expanding horizons of healthcare, five year strategic plan 2001–2005. National Centre for Complementary and Alternative Medicine.[Online]. URL: http://nccam. nih. gov/databases. html.