Tu Youyou and the Discovery of Artemisinin: How Traditional Chinese Medicine Changed the World
Beyond the Stigma: Cannabinoids as a Therapeutic
Healing Beyond Borders: Re-Conceptualizing Mental Health from a Cultural Perspective
Many research labs focus on the triggers and mechanisms of cell death. Other researchers are looking to avoid the presence of dead cells in their samples, as they can present false staining or artifacts in data analysis. Whether your lab is devoted to the study of dying cells or wants to purify their samples of dead cells, we have the ideal reagents for your experiments.
We are proud to introduce Zombie UV387™—our newest Zombie dye excited by the UV laser with an excitation max and emission max of 351 nm and 387 nm respectively. This novel Zombie Dye is ready to help researchers identify dying cells in their samples by staining primary amines exposed during cell death.
Explore our additional cell death reagents, including:
• Zombie Dyes are available in a variety of colors to fit your panels.
• Apotracker™ stains apoptosing cells without the use of calcium exchange buffers.
Learn more at biolegend.com/en-us/cell-health-tools
• MojoSort™ Dead Cell Removal Kits can enrich for viable cells in your sample without the need for buffer exchange.
This issue's cover explores the theme of “Traditional Healing and Medicine” by depicting the dialogue between ancient practices and modern clinical care. Plants and pharmaceutical pills are scattered across the page, visually representing the connection between traditional herbal remedies and contemporary medicine. Across the world, healing practices rooted in native flora and fauna remain deeply tied to cultural identity, history, and even spirituality. As researchers work to validate these approaches, rigorous scientific testing helps us re-contextualize the role of traditional medicine in the modern clinical setting.
Our designers drew inspiration from the natural world, using earth tones — browns, greys, greens, and beige — to represent the origins of traditional remedies. This palette pays homage to the plants, minerals, and natural elements that have long been sources of healing across cultures. Organic textures and imagery woven throughout the issue further reflect the deep connection between traditional medicine and the Earth, reminding readers of the roots of our traditional healing practices.
-Jennifer Ahn-
EDITORS-IN-CHIEF
Karen Yeung
Meggie Kuypers
DESIGN DIRECTOR
Jennifer Ahn
SOCIAL MEDIA COORDINATOR
Tianning Yu
SENIOR EDITORS
Jennifer Ahn
Daniah Alkassab
Baweleta Isho
Manjula Kamath
Meggie Kuypers
Faizah Numa Sayeed
Siu Ling Tai
Karen Yeung
Tianning Yu
DESIGN ASSISTANTS
Jennifer Ahn
Zoeen Carter
Baweleta Isho
Meggie Kuypers
Faizah Numa Sayeed
Sophie Sun
Jinny Tsang
Karen Yeung
Tianning Yu
CONTENT CONTRIBUTORS
Jennifer Ahn
Milea DiPonzio
Meggie Kuypers
Vera Lynn
Annie Pu
Siu Ling Tai
Christopher Ryan Tan
Ana Sofia Mendoza Viruega
Nicolas Wilson
Karen Yeung
Tianning Yu
Adriana Zutic
FOUNDING EDITORS
Yuriy Baglaenko
Charles Tran
and
Beyond the Stigma: Cannabinoids as a Therapeutic
Healing Beyond Borders: ReConceptualizing Mental Health from a Cultural Perspective
Beyond the Biomedical Model: Embracing Mind, Body, and Spirit in Health
Traditional Healing Methods: Are They Really Pseudo-science?
The Practice of Stone-Scraping, or Gua Sha - Scraping Away Fact from Fiction
The Undiluted Truth of Homeopathic Remedies
Balancing the Modern and Traditional - Regulation of Traditional Medicine in Canada
Using the Power of Nature to Tackle Sniffle-Season and More: Easy Home Remedies for Common Illnesses
Can Western and Traditional Medicine Co-Exist? - A Holistic View of the
The Graduate Peer Support Network (GPSN) Mentorship Program is looking for motivated individuals to join our mentorship team as a peer mentor. Scan to fill out our recruitment form.
I’m not going to lie – when I saw the title of this issue of IMMpress “Traditional Healing and Medicine”, I instinctively did a little eye roll. But why was that my reaction? As biomedical scientists, we should be open to new ideas. However, when it comes to traditional medicine, we are reflexively suspicious. And there are some good reasons for that. As outlined in this issue, traditional medicine is a big tent that continues to include discredited approaches like homeopathy. As a researcher in the field of Multiple Sclerosis (MS), I remember far too well how “liberation therapy”, a venoplasty procedure that was purported to be a cure for MS by Italian neurologist Dr. Paolo Zamboni, gained traction among Canadians with MS that was fueled by anecdotes. It took significant investment from the Canadian Institutes of Health Research and MS Canada to run a double-blinded trial that, ten years after Zamboni launched his theory, showed that liberation therapy had no benefit for MS patients.
But, as I said, traditional medicine is a big tent. And despite our frustrations with bad science, there are opportunities for new inquiry. If anybody should appreciate that disease goes beyond the molecule and the cell to encompass the whole body, it is Immunologists. We study an interconnected system that permeates every tissue. As a cochair for the upcoming Gordon Conference “Neuroimmune Communication in Health and Disease” I was amazed at the number of high-quality abstracts that I reviewed on evidence that the immune system is at the heart of brainbody connections. We are in a very exciting period of Immunology that will no doubt bring many surprises and advances.
In this issue, our student authors do an amazing job at balancing their reductionist training with an open-minded approach to traditional medicine. I enjoyed reading these articles whilst, ironically, drinking herbal tea with honey as I was developing a cold. Notably, none of these articles argue that scientific rigour should be thrown out the window –doing that lands us in the position of having to run expensive clinical trials based on questionable data, as was required in the Zamboni case. Education of the public on the scientific method is key so that folks can ask the right questions about their therapeutic options. And more excitingly, application of our most modern tools, including machine learning and advanced single cell approaches to traditional medicines has the potential to mine new insights into how the body heals. This is an opportunity – and seeing it as such could go a long way to mending fences between the fields of western and traditional medicine.
Jen Gommerman, PhD
Canada Research Chair in Tissue Specific Immunity Professor and Chair, Department of Immunology
Curanderismo, derived from the Spanish curar (“to heal”), is a holistic healing tradition in Latin American cultures. Folk healers—curanderos (male) and curanderas (female)—use herbal remedies, massage therapies, and spiritual rites to treat physical and mental ailments. For instance, digestive problems are treated with teas made from native plants like Mexican tarragon and epazote, which are both recorded in Aztec medicinal practices. To counter the superstitious curse mal de ojo (“evil eye”), curanderos may prescribe protective amulets made from black azabache gemstones. They may also perform a ritual in which a raw egg is rubbed over the afflicted person, then cracked into water and placed under their bed to absorb negative energy.
Unani medicine, a naturopathic practice rooted in Greco-Arabic traditions, is prominent in South Asia and the Middle East. It originated with Greek philosopher Hippocrates, evolved under the Persian and Arabic empires, and later propagated in India. Unani practitioners, the hakims, believe in tabiyat—the body’s innate ability to combat disease. They strengthen it by balancing six key external factors (asbab-e-sittah-zarooriah): air (hawa), diet (makool-wo-mashroob), physical activity (harkat-wo-sakoon-e-jismiah), mental state (harkat-o-sakoon nafsaniah), sleep cycles (naumo-yaqzah), and bodily retention and excretion (ihtebas and istifragh).
Traditional medicine is categorized as pseudoscience due to its lack of rigorous scientific validation. Yet from an anthropological perspective, traditional medicine acts as a cultural fulcrum, deeply intertwined with regional identity, spirituality, and history. Also, despite advancements in evidence-based medicine, traditional healing practices continue to play a vital role in many communities. There is great value in learning from these diverse approaches as they may offer benefits Western medicine has yet to understand. Given its widespread use and cultural significance, further research may be worthwhile to assess its efficacy and explore ways to complement modern medical practices.
In 2015, Tu Youyou, a Chinese pharmacologist was awarded the Nobel Prize for Physiology or Medicine for the discovery of artemisinin, a novel antima larial drug. Her discovery was made possible through a combination of tech niques from traditional Chinese medicine and modern Western medicine, and her journey to this discovery was far from easy. From leaving her family behind to conduct her research, to actively volunteering to be the first human subject to take her newly discovered drug, Tu’s dedication to science paved the way for the incorporation of traditional Chinese medicine in modern scientific research and highlights the necessity to integrate diversified disciplines for medical discovery. This article highlights her scientific journey, one that has lasted over 60 years.
Tu Youyou was born on December 30th, 1930, in Ning bo, Zhejiang, China. Tu was taught the value of education from a very early age, and her family’s support and encour agement provided her with the opportunities to attend the best elementary and middle schools in the region. When she was 16, she contracted tuberculosis, forcing her to pause her studies. Upon her return to school, it became clear to Tu that she was destined to study medicine. She wanted to not only learn how to keep herself healthy, but cure others as well. She began studying pharmacology at Beijing Medical College, where her professors taught her about the origins of medicinal plants and how to extract their active ingredients. After graduation, she joined the newly established Academy of Traditional Chinese Medicine, where she spent the entirety of her career. It was in this role that she gained valuable experience researching traditional Chinese medicine for treating numerous parasitic infections.
Malaria is the name of the illness that is caused by infection by a species of single-cell parasite called Plasmodium. Malarial disease is associated with severe fevers. For many years, malaria was effectively treated with chloroquine and quinolines. Over time, these single-celled parasites became resistant to these treatments leading to mass casualties among soldiers fighting in the Vietnam War. In 1967, the Chinese leadership set up Project 523 to coordinate nationwide research for malaria control. Thousands of compounds were screened between 1967 and 1969, but no medicines were found to work. Leaders of the National 523 Office visited the academy of Traditional Chinese Medicine to search for new potential remedies from traditional Chinese medicine. In 1969, at just 39 years old, Tu was appointed the head of Project 523. “As a young scientist, I was so overwhelmed and motivated by this trust and responsibility,” Tu stated in an interview with Nobel Prize Outreach in 2025. “The other challenge was the impact on my family life.” To conduct her research, Tu had to leave her daughters, at the time four-years and one-year old, with her parents in Ningbo while she traveled to Hainan Island in southern China, the location of a malaria outbreak. It would be three years before she saw her children again.
Tu’s journey searching for antimalarial drugs was long and difficult, beginning with a thorough review of tradition al Chinese medical literature, in which records of malaria were abundant, dating back to the Zhou Dynasty (1046-256 B.C.). After intensive reading and interviewing experienced Chinese medical practitioners, Tu amassed over 2000 herbal, animal, and mineral prescriptions in just three months, yet none proved effective. Tu and her team delved deeper into ancient Chinese medical texts. One of the herbs she came across, Qinghao (the Chinese name for herbs in the Artemis ia family), or sweet wormwood, had been used around 400 A.D. to treat “intermittent fevers,” a symptom of malaria. This herb had shown some efficacy in inhibiting malaria parasites during Tu’s initial screening, but the results were inconsistent. It wasn’t until 1971 when Tu came across a sentence in Ge Hong’s text, “A Handbook of Prescriptions for Emergencies,” that she realized the key to success: “A handful of Qinghao immersed in two liters of water, wring out the juice and drink it all,” the text stated. Typically, herbs were boiled before being taken by patients, but this one was different. Tu hypothesized that boiling might destroy the active ingredient in sweet wormwood., so she chose an ether-based solvent, which boils at a lower temperature and wouldn’t damage the active ingredient. This preparation, famously known as sample number 191, proved 100% effective in inhibiting malaria parasites when tested on mice and monkeys.
her colleagues, tested their sweet wormwood preparation on themselves before testing it on 21 malaria patients in Hainan Province. All 21 patients recovered.
The following year, Tu’s team successfully isolated and purified the active compound in sweet wormwood that was effective against malaria: artemisinin. Despite her revolutionary findings, Tu’s research was not published in English until 1979. Soon after publication, she was invited to present her findings to the world by the World Health Organization and
In 2006, the World Health Organization recommended artemisinin combination therapy as the first line treatment against malaria. Over the past several decades, more than 200 million malaria patients have received artemisinin or artemisinin combination therapies and have recovered. Tu was awarded The Lasker Foundation’s “Clinical Medical Research Award” in 2011, with her discovery hailed “arguably the most important pharmaceutical intervention in the last half-century.” She was subsequently awarded the Nobel Prize in Physiology or Medicine in 2015 for her discovery of artemisinin. Tu’s successes are largely attributed to her dedication to traditional Chinese medical practices, demonstrating the potential that ancient medicines hold for modern drug discovery.
Inspired by Shen Nong, an ancient Chinese medical practitioner who tasted over a hundred herbs himself to better understand their efficacy and toxicity, Tu, along with two of
Written by: Adriana Zutic
Designed by: Zoeen Carter
With the growing prevalence of marijuana use and legalization across the globe, cannabinoids, the active compounds found in cannabis – otherwise known as marijuana - are increasingly chosen to treat chronic pain and mental health conditions. In fact, cannabis has been used for centuries, dating back to 2700 B.C. in China and 1000 B.C. in India. Cannabinoids interact with our endocannabinoid system to regulate metabolism, neuronal functions, and inflammation. Recently, there is growing evidence that cannabinoids have therapeutic applications in managing chronic pain, anxiety, and symptoms associated with autoimmune conditions, such as multiple sclerosis and inflammatory bowel disease. Despite this, research on the health effects from the long-term use of cannabis is still lacking.
Anxietyis one of the most common reasons for medical cannabis use. Anxiety and mood disorders are common mental health conditions that persistently affect your emotional state, driving changes in behaviour, ability to perform routine activities, and impacting the overall quality of life. A systematic review on the effect of cannabidiol treatment for anxiety found that cannabinoids reduced anxiety in both animals and humans. Currently, there is still limited and sometimes conflicting evidence regarding the clinical efficacy of cannabis for alleviation of anxiety and mood disorders, despite many individuals self-reporting beneficial effects. Part of this discrepancy could be due to the formulation or route of administration of cannabinoids. Clinical trials are currently underway to provide further insight into the advantages and appropriate use of cannabis in reducing anxiety.
is one of the most challenging conditions to manage or cure. In ancient China, cannabis was used as an anesthetic. In fact, the Chinese characters used for cannabis refer to numbness. Evidence from animal studies have revealed that cannabinoids interact with cannabinoid receptors and pain sensing systems to provide pain relief. In the clinic, cannabinoids have been shown to elicit a decrease in neuropathic pain, a chronic condition resulting from nerve damage. These promising results have inspired the use of cannabis for managing pain resulting from autoimmune conditions as well.
Ukuhlanya means “madness” in IsiZulu, an indigenous South African language. Individuals with ukuhlanya may experience extreme mood swings, display heightened anxiety, withdraw from their communities, or even perceive things unseen by others. To a Western psychiatrist, these would be clear signs of mental illness. Yet, in many Sub-Saharan African cultures, mental distress is not viewed as a medical condition. Instead, it is often seen as a disturbance caused by spiritual or ancestral forces with traditional healers, rather than psychiatrists, serving as primary caregivers.
South African traditional healers believe that ukuhlanya is the result of supernatural causes, such as ukuthakatha (bewitchment) or amafufunyana (possession). Ukuthakatha occurs when malevolent magic is used to inflict illness or misfortune upon a person, while amafufunyana involves intrusion by spirits. Possessed individuals can take on the behaviors of the controlling spirit —for example, a person overtaken by the spirit of a horse might aimlessly roam the streets, unable to stay in one place.
Ukuhlanya can also be a message from amadlozi – ancestors seeking to communicate with the living. For example, hallucinations and manic episodes can be interpreted as an ancestral calling to enter thwasa, the rigorous training to become a traditional healer. In other cases, amadlozi may induce aberrant behaviours to express their disapproval, guiding their descendants back to the correct spiritual path or compelling them to take specific actions.
To cure ukuhlanya, traditional healers follow a structured regimen. Diagnosis begins with tinhlolo, a divination ritual where bones, shells, dice, or dominoes are cast onto a mat,
their positions revealing the root cause of the affliction. If the cause is determined to be bewitchment or possession, healers may administer ukufutha (steaming) to open the pores and expel the evil spirits. Muthi —a blend of plant leaves, bark, roots and animal parts – can also be used to trigger umbhemiso (sneezing) or phalaza (vomiting) to further cleanse the body. If ukuhlanya is an ancestral calling, the prescribed treatment may involve specific rituals, including animal sacrifices to appease the angered ancestors.
The final step in treatment is ukucaba, a ritual in which small incisions are made on the patient’s skin and muthi is rubbed into the wounds. This practice is believed to strengthen or seal the patient, providing long-term protection against harmful spirits. Throughout the healing process, ukuphahla (communication with ancestors) remains essential, as healers seek guidance from the spirit world to ensure complete restoration.
Outside of South Africa, similar healing traditions for mental illness exist across Sub-Saharan Africa. In Ghana, Zimbabwe, Nigeria, and Ethiopia, herbalists use plant-based remedies – poultices, ointments, baths – to purge the body of evil spirits believed to cause mental distress. Islamic diviners turn to Qur’anic verses and prayers while shrine priests and spirit mediums communicate with ancestors to guide the afflicted toward healing. Christian faith healers also address mental illness through exorcisms, the sprinkling of holy water, prayers, and fasting. Despite their differences, these traditions share a fundamental belief: mental suffering arises from disrupted harmony between the physical and supernatural realms—one that must be mended through spiritual and ancestral connection.
Yet cultural perceptions of mental illness extend beyond the African continent, shaping how individuals interpret, experience, and seek treatment for psychological distress. Across the world, beliefs about the causes and nature of mental illness are influenced by traditions, religious teachings, and societal values. For instance, in Hispanic communities, mental illness is often seen as a sign of weakness or linked to religious notions, such as divine punishment or a lack of faith. In Muslim communities, psychological distress is sometimes regarded as a test from God, prompting individuals to seek healing through supplication, prayer, and religious counsel. Meanwhile, in East Asian cultures, where Confucian ideals emphasize social propriety, expressions of emotional distress are often discouraged to protect family honor and avoid bringing shame upon the community.
Given these diverse perspectives, how can mental health care be both effective and culturally inclusive? While disorders like schizophrenia, bipolar disorder, and depression share similar symptom profiles globally, the interpretation and expression of these symptoms vary across cultures. Modern psychiatry relies on the Diagnostic and Statistical
Manual of Mental Disorders (DSM), a framework rooted in Western medicine. This system assumes that individuals recognize their condition as an illness, desire help, and can communicate their symptoms in ways that align with clinical criteria. However, this assumption poses challenges for many non-Western cultures, where mental distress may not be seen as a medical concern. True accessibility to mental health care, therefore, requires moving away from one-size-fits-all approaches. A holistic strategy that integrates cultural beliefs, bridges traditional and medical practices, and encourages collaboration between clinicians and spiritual caregivers may be more effective. Only by embracing diverse worldviews can the scientific community create mental health care systems that are both effective and culturally meaningful.
Written by: Jennifer Ahn
Designed by: Baweleta Isho
Nazik first came to Canada in 1991 with the determination to continue in science. “I had a lot of interest in parasitology, especially malaria and schistosomiasis – that’s what I saw a lot of in medical school in Sudan, so I wanted to study them further.” When she first contacted the Department of Immunology, the faculty responsible for admissions was Dr. Gill Wu. “I had already tried to get into academic institutions in North America and I have to say, there was a lot of disappointment and racism. There was an idea that, if you’re coming from a low- or middle-income country in Africa, you may not be able to do science and there was no way to get into the system here. I received questions like ‘Did you study science?’ or ‘Did you study in English?’ in a very condescending way – but Gill was different.”
Nazik reflects on the difficulties and isolation she felt as an international student who didn’t see herself reflected in the North American research sphere. She stresses the importance of finding good mentors such as her supervisor Richard Miller, Gill Wu, and others in the department that helped positively shape her graduate experience. “My time in the Master’s program was a very formative experience because it allowed me to learn a lot of new things and acculturate into North American academic institutions. At that time, it was very difficult to see any Black person in the department or within the university. Despite the difficulty of being at UofT at the time from the general atmosphere, I found a lot of support within the department. Dr. Wu provided mentorship not only in terms of making sure we did well, but she also encouraged me as a woman – as a Black woman – and that was very important to me.”
Gillian E. Wu
Within Western society, healing is often dependent on the biomedical model of health. This framework relies on diagnostic algorithms, prescriptions, and procedures to identify and mitigate deviations from 'biological norms.' Given its reductionist approach to healing, pushback on the biomedical model has ultimately led to the rise of a humanistic and holistic model called the biopsychosocial model of health, which includes several aspects of well-being. This clinical philosophy applies the patient’s subjective experience of illness to their overall care. However, in recent years, clinicians have begun to suggest that the biopsychosocial model must be expanded to include a spiritual component to better address the needs of patients. Thus, this article explores the role of mind, body, and spirit within the biopsychosocial model of health and its place within Western medicine.
In medicine, the mind is representative of psychological affect and effect—an individual’s observable emotional state or resultant outcome from something like a treatment, respectively. An article from Harvard University’s Health Publishing newsletter suggests that an individual’s mindset can profoundly impact both their social well-being and physical health. The article advocates for regular stress-reduction activities, such as meditation or mindfulness, so that individuals can effectively maintain their health. To further illustrate the effects of the mind on health, Black & Slavich (2017) conducted a systematic review to determine the impact of meditation on the immune system, specifically by measuring inflammatory proteins in the blood of participants. The authors highlight a study where female breast cancer patients who completed a 6-week course of mindful awareness practices had a measurable decline in IL-6, a key inflammatory molecule. Additionally, other studies demonstrated that mindfulness activities can cause a downward trend in the levels of an inflammatory protein called C-reactive protein, among patients with nonflared ulcerative colitis.
The idea of the mind, body, and spirit suggests that balance between the three is necessary for maintaining health and well-being. Awareness of our bodies allows us to respond appropriately to retain this balance essential for sustained health. Dr. Wayne Jonas (MD) in Psychology Today suggests that it is crucial to monitor subtle changes in ourselves and be aware of how we feel daily. Bodily awareness can help us recognize whether our actions improve, maintain, or reduce feelings of wellness. For instance, regularly engaging in exercise, breathing practices, or personal reflection makes us increasingly aware of our bodily sensations, which decreases the risk of developing chronic illnesses like hypertension.
The role of spirituality in healing can be challenging to measure, given the variation in systems of belief (e.g., religion vs. spirituality) and what spirituality means at the individual level. Using the definition established by Udermann (2000), wherein spirituality is defined as “the spirit or the soul, as distinguished from the body, and… the better or higher part of the mind”, Bozek et al. (2020) suggested that spirituality positively affects physical and mental health by improving outcomes like subjective well-being, coping skills, and quality of life. While spirituality is often shaped by personal experiences, connection with others within a spiritual community may also contribute to one’s well-being by fulfilling social dimensions of health.
Written by: Nicholas Wilson
Designed by: Baweleta Isho
line. A study published in 2021 showed that in a mouse model of sepsis—life-threatening response to infection that is caused by excessive inflammation—specific sensory neurons are involved in anti-inflammatory effects of acupuncture. These neurons were found to be essential for the anti-inflammatory response triggered by low-intensity stimulation at an acupuncture point located in the lower spinal cord, and these neurons have extensions that run down the hindlimb and also connect upward to a region in the brain that helps regulate the vagus nerve, a key player in the body’s inflammatory and immune responses. This study brought plausible scientific credentials for the ancient acupuncture practices and may help to treat fatal systemic inflammation for patients with severe bacterial or viral infections.
tients, numerous clinical trials and reviews have shown it is not effective as a primary treatment for bipolar disorder, particularly for managing mania or depression.
Ultimately, science is a process of continual questioning, testing, and refinement—not a source of absolute truth. Both traditional and modern therapies should be held to the same standards of evidence and scrutiny, with an open but critical mind.
Despite these examples, it is far-fetched to claim that Western medicine is flawed or unreliable. The foundation of Western medicine is scientific research, which means it is constantly self-correcting and striving for reliable and improved therapeutic outcomes. This commitment to scientific scrutiny is what sets Western medicine apart—and why it continues to evolve in the pursuit of safe and effective care.
Meanwhile, how much modern medicine is evidence-based?
Western modern medicine is widely regarded as evidence-based or scientifically proven. However, you may be surprised to know that there are current medical practices that have insufficient or contradictory scientific evidence. One example is spinal fusion surgery, a common procedure for treating chronic back pain or spine problems. In a randomized controlled trial of Swedish adults with spinal stenosis (a condition that narrows spaces in the spine and causes pain), researchers compared two treatment types: decompression surgery alone and decompression surgery combined with spinal fusion. After following 247 patients for several years, they found no significant difference in pain relief or overall outcomes between the two treatment groups. Furthermore, patients who received fusion surgery faced increased medical costs due to longer surgery times, extended hospital stays, and cost of the implant. Another case to consider is neurontin (gabapentin), a drug often prescribed off-label for mental health conditions like bipolar disorders. Even though neurontin is well-tolerated by pa-
Are traditional healing methods pseudo-science? The answer may be more nuanced and ambiguous than it seems. While many traditional practices lack robust scientific evidence, emerging research—such as studies on electroacupuncture—suggests there may be plausible biological mechanisms at play. Also, not all modern medical treatments are fully evidence-based, which highlights the need for continual evaluation of all healthcare practices.
Ultimately, science is a process of continuous questioning, testing, and refinement—not a source of absolute truth. Both traditional and modern therapies should be held to the same standards of evidence and scrutiny, with an open but critical mind. The goal should not be to dismiss one in favor of the other, but to seek the most effective, safe, and evidence-based treatments regardless of their origin.
Written & Designed by:
Tianning Yu
Maybeyou’veseeninfluencersonlineusingaflatcrystaltooltomassagetheirface,claimingthattheat-homespaexperiencehasnumerous benefits.Shouldyoutryittoo?
According to ancient Chinese legend, a wormlike creature named Yù stalked the waters and spat sand at unsuspecting shadows of passersby. Unfortunate targets whose shadows were tainted with sand spittle would soon succumb to illness or even death. Referring to this legend, the idiom “hán shā shè yǐng” (含沙射影 “to hold sand in one’s mouth and shoot at shadows”) became a modern metaphor for insulting others through insinuations. During the Ming dynasty (1368-1644), many scholars blamed common illnesses on worms that burrowed in shā, the sand at the bottom of rivers. Ancient healers advised that these worms must be released from the body through scraping motions called guā. Thus, the practice of scraping one’s skin with household items such as spoons, copper coins, and eventually, flat jade stones, began to appear in the ancient Chinese texts as a method of alleviating disease. This practice is what we now know as guā shā (刮痧).
While it was first established as a full-body healing method to alleviate pain or illness, guā shā has become popular in mainstream media as a wellness tool which can allegedly smooth out wrinkles, reduce inflammation, improve blood circulation, relieve migraines, and reduce muscle tension. With these touted claims comes the risk of bruising, minor bleeding, skin irritation, and perhaps worst of all— disappointment from not obtaining the desired results. So, how can we properly guā shā to achieve the purported benefits? There is no uniform consensus on the ideal method, and in Chinese medicine, guā shā is not merely the act of pressing and pulling the stone against the skin but about maintaining harmony between the body and the flow of spiritual, vital energy called qì. This practice is not well understood and requires a deeper knowledge of the complexities of Chinese philosophy. As a result, self-proclaimed experts often scrape together minimal facts, simply
Another school day, and I can recall my mom vividly shaking an amber bottle for thirty seconds. Then, I would count ten small pellets and eat them, despite their sharp taste. Could these alcohol-flavoured sugary remedies truly ease my stomachache? “Let the hidden magical powers help your body heal,” my mom would say. Fifteen years later, I still have the same question and, unfortunately, the same mysterious answer. Homeopathy, the source of those childhood remedies, has long been a subject of fascination and controversy. Do homeopathic remedies offer legitimate relief, or are they a testament to the power of suggestion?
Homeopathy, a branch of complementary and alternative medicine (CAM), was founded in the late 18th century by Samuel Hahnemann in Germany. This long-lasting practice is based on the notion of stimulating the body’s natural healing process through two core principles: “the law of similars” and “the law of infinitesimals”. Treatments consist of highly diluted natural substances that, if undiluted, would cause symptoms similar to the disease - “like cures like”. Notably, these extreme dilutions in water or alcohol, which are believed to “remember” the substance, bolster the remedy’s potency and trigger the body to produce the opposite effect.
The nature of these principles presents a challenge to conventional scientific understanding. Initial efforts assessing homeopathic treatments indicated that after multiple dilutions no detectable molecules of the original substance remain, raising doubts about its ability to have physiological effects. Even if pertinent amounts of the original compounds persist, they may pose a risk, as many remedies are derived from toxic or poisonous compounds that may cause serious health risks. Such a paradoxical approach to alternative medicine has fueled decades of scientific skepticism, and homeopathy studies have constantly failed to provide compelling evidence supporting its efficacy. Critics attribute its perceived benefits to the placebo effect, in which patients experience symptom alleviation through belief in the treatment independent of any pharmacological mechanism.
Arguments advocating for homeopathy typically rely on anecdotal evidence and uncontrolled observational studies, where personal experiences of either patients or homeopathic providers claim perceived alleviation of symptoms following a homeopathic regimen compared to placebo or conventional treatments. However, the comparisons to standard medical treatments are frequently indirect. Instead of being administered simultaneously to a cohort of randomly selected participants within the same study, results from homeopathic studies are often compared to outcomes from previous external trials assessing “evidence-based treatments”. This approach overlooks selection bias, as individuals who choose homeopathic treatments may already prefer alternative medicine. The challenges of these studies are especially evident in conditions such as depression and behavioral disorders, where subjective perception plays a significant role. Furthermore, homeopathic treatments are highly individualized making it challenging to establish standardized protocols for clinical trials. In addition to such setbacks, small sample sizes, inconsistent treatment preparations, and variability in outcome measurements further complicate an objective evaluation of homeopathic studies.
In the theater of scientific validation, peer-review is the ultimate stage. Homeopathy, eager for its own spotlight, has indeed made an appearance in several journals –though its performance was short-lived. The methodological and experimental flaws in these papers were so glaring that even the critiques of “Reviewer 2” barely made a sound. Multiple studies claiming homeopathy’s efficacy have been retracted due to serious methodological flaws and data manipulation.
The enviable memory of water molecules was heavily criticized in 1988, when the French Immunologist Jacques Benveniste published a paper in Nature. His group claimed that high dilutions of a molecule mediating allergic responses (IgE) in water could activate immune cells involved in fighting pathogens and hypersensitivity like allergies. He proposed that water molecules recalled IgE molecules through “dilution and shaking” steps. However, independent attempts failed to replicate their results and raised concern about the reliability of their methods and the memory of water.
There is no better example of the methodological deficiencies frequently encountered in scientific attempts of homeopathic research than the 2018 paper published in Scientific Reports. This study suggested that a diluted toxin could relieve pain in rats by reducing inflammation. However, it was later retracted due to flawed experimental practices such as limited sample sizes, unreliable pain measurements, inconsistent method descriptions, and evidence of data falsification. Further investigations revealed a pattern of data manipulation in other studies from the same group.
Some proponents of homeopathy argue that the practice operates through mechanisms that transcend the limits of traditional scientific methodologies. Despite these setbacks, homeopathic researchers continue their efforts. In 2024, a group from India published their work in Scientific Reports claiming that dilutions of a homeopathic drug containing arsenic trioxide led to activation of macrophages, another type of immune cell involved in inflammation. Nevertheless, it was retracted seven months later due to the inability to confirm the presence of active molecules under such dilutions. Notably, the study also omitted key positive controls, which are now well-established, for macrophage stimulation.
Beyond isolated cases of research misconduct, multiple official governmental agencies have also discredited homeopathic practices. Last year, the National Health and Medical Research Council in Australia made a call for evidence and established an advisory panel to assess the scientific validity of natural therapies. After rigorous systematic studies and meta-analyses, it was concluded that there is no reliable evidence supporting the clinical effectiveness of homeopathic medicines for any medical condition. Similar efforts by other agencies reinforced these findings and instead call for increased awareness and stricter regulations concerning homeopathy.
Given the lack of scientific evidence, why does homeopathy continue to thrive? The answer may lie in a complex interplay of factors including the placebo effect, and the patient-practitioner relationship. Homeopathy often involves lengthy consultations and tailored treatments to individual needs. This personalized approach fosters the patient’s overall sense of well-being and care, especially when they previously underwent exasperating standard medical treatments without success.
Growing up, I was genuinely intrigued by the notion that those amber bottles and sugar pellets could somehow hold magical powers. In a way, I wanted to believe it now as well – perhaps in the hope that I might even encounter fairies and elves after writing this piece. Yet, that childhood fascination quickly gave way to the undeniable truth: homeopathy lacks scientific foundation supporting its efficacy. While alternative therapies can play a role in holistic well-being, homeopathy’s claims must be held to the same rigorous standards as conventional medicines to ensure patient safety and scientific integrity.
Written by: Ana Sofia Mendoza Viruega
Designed by: Faizah (Numa) Sayeed
For many of us, the onset of a runny nose, stomachache, or pounding headache may result in a trip to the pharmacy searching for over-the-counter medications. While the development of pharmaceuticals and synthetic drugs has revolutionized our approach to treating common illnesses, herbal medicine, which has been used for centuries, tends to be overlooked today. This article will provide some science-backed remedies that can serve as alternatives to, or be used in combination with, conventional over-the-counter treatments to ease symptoms and boost recovery.
The benefits of sipping a warm cup of herbal tea with honey go beyond simply soothing a sore throat that usually accompanies a cold or the flu. Several studies have shown that honey contains antimicrobial properties that can help reduce the severity of viral cold symptoms. Brewing some herbal tea, specifically Echinacea tea, may also be beneficial following the onset of cold or flu symptoms. Echinacea is derived from a medicinal plant and is thought to have immune-modulating effects. One study even found that treatment with Echinacea tea was able to relieve symptoms in a significantly shorter period of time compared to the placebo group.
The exact mechanism underlying the correlation between dehydration and headache onset still remains unknown. However, several clinical studies have shown that drinking more water could decrease pain severity, duration, and the recurrence of headaches. A potentially lesser-known remedy for headaches is peppermint oil. Topical application of peppermint oil on the temples can sensitize cold receptors on the skin and cause muscle relaxation, creating a soothing effect. This has also been supported in trials, which reveal that the anti-headache effects of peppermint oil are comparable to pharmaceutical agents like paracetamol.
Ginger is one of the most widely consumed spices worldwide and has a plethora of health benefits including anti-nausea properties. Ginger is thought to have a “carminative effect,” meaning it helps the digestive system break up and get rid of intestinal gas. Taking a small dose of ginger, through tea, freshly grated ginger, or as a supplement, may help alleviate an upset stomach.
For centuries, oatmeal has been used to soothe skin itching and irritation, though its effect remained misunderstood until recently. Research shows that oatmeal contains compounds called “avenanthramides,” which can dampen inflammation in the skin by blocking immune pathways that cause the release of pro-inflammatory molecules called cytokines. Finely ground oatmeal, called colloidal oatmeal, exists as a powder that can be dissolved in water. This mixture can then be easily applied to the skin through lotions, creams, or oatmeal baths. Incorporating natural remedies can offer a holistic approach to boosting health when facing stubborn common illnesses. While these remedies can help alleviate mild symptoms, it’s important to remember that they do not replace medical advice, and it’s critical to consult a healthcare provider for severe or persistent conditions.
Written by: Milea DiPonzio
Designed by: Faizah (Numa) Sayeed
and cardiovascular disease. An assessment of western incorporation of traditional medicine is incomplete without mentioning the many contributions of the indigenous peoples of North America to drug discovery. Most notably, their use of willow bark as a painkiller was key in the development of the drug, ‘Aspirin’. In a more abstract sense, holism also underlies many modern approaches to western scientific inquiry. Systems biology and high-throughput molecular biology techniques are inherently holistic in nature, assessing tens of thousands of genes and their interactions simultaneously. Additionally, in animal research, differences in housing, diet, and stress conditions are considered as confounding experimental variables, demonstrating that western medicine and science acknowledge the need for holistic and unbiased analyses of different, seemingly unrelated systems.
Thus, it is apparent that opportunities exist for the integration of reductionist and holistic approaches to medicine, and by extension, western and traditional medicine. However, western medicine seems content to merely adopt parts of these practices rather than truly embrace them wholly. Western studies on traditional medicinal approaches still adopt a reductionist view, opting to ascribe singular mechanisms to traditional remedies rather than embrace the systemic effects that might explain their efficacy. Researchers also rarely attempt to assess the rationale of these approaches from the perspective of traditional medicine, and there is rarely any engagement or acknowledgement of practitioners or experts within the field. In fact, traditional medicine is often still relegated to the realm of pseudoscience, or “alternative medicine”. This only unjustly widens the gap between western and traditional schools of thought, despite how willing western science is to appropriate these traditional treatments, and it is only natural then, that such a rift exists between the two schools of thought.
Knowing this, how can we move forward? The answer lies within engaging with practitioners and experts in traditional medicine, understanding the pitfalls inherent to both spheres of thoughts, and truly embracing traditional knowledge systems. A valid criticism of traditional science and medicine is that it is not always supported by experimental evidence, and so opportunities should be made to appropriate-
ly assess these practices and treat them with the respect they deserve. While not every approach will hold up to scientific rigour, western medicine is similarly no stranger to failed clinical trials and pharmaceuticals. It is impossible to overlook the positive impact of western medicine on human life, both in terms of life expectancy and quality. However, accepting and incorporating the holistic aspects of traditional medicine has the potential to help open new avenues for modern medical discoveries.
Written by: Christopher Ryan Tian
Designed by: Meggie Kuypers
The history of medicine is a fascinating one – traditional treatments that long precede the modern drugs we are familiar with have been documented across many societies, from the ancient Chinese to the Ayurvedic practices in India, ancient Egyptians, and indigenous tribes across the Americas. Indeed, traditional medicine derived from herbs, minerals, or animal products has been used for millennia to treat illnesses, and some have since been adapted into purer forms and become pillars of modern healthcare. Willow bark, used for pain relief and fever, forms the basis of today’s aspirin. The anti-malarial artemisinin was originally derived from sweet wormwood used in traditional Chinese medicine. It is estimated by the World Health Organization that approximately 40 per cent of pharmaceutical products today have origins in traditional medicine.
While these traditional remedies have stood the test of time, they are not without limitations. There is a lack of standardization and regulation in key aspects of medicine like appropriate prescribing, dosing, safety, and evaluation of their efficacy. However, the toolbox of modern technologies available for drug research is growing, and there is interest in combining the wisdom of traditional medicine with modern techniques to accelerate drug development. In particular, the rapid advancement of artificial intel-
ligence (AI) in recent years has massively boosted the speed at which drug discovery, development, and optimization can occur. As a tool that can be incorporated into machine learning, pharmacology, bioinformatics, and medicine, it can mine vast sums of knowledge passed down and accumulated by those practicing traditional medicine and take a systematic approach to identifying novel therapeutic molecules.
AI could replace people… but not in that way
Humans are complex. One diseased organ can have cascading effects on the rest of the body, which can be confusing when trying to pinpoint druggable targets. Being able to condense anatomical and biochemical knowledge about the human body using AI could dramatically reduce the effort needed to find targets of interest. Context-Oriented Directed Associations (CODA) is one example being developed by researchers at the Bio-Synergy Research Center in South Korea. CODA draws on publicly available literature and data about human biochemical pathways and could be utilized to screen for potential bioactive molecules derived from natural products used in traditional medicine, while also eliminating candidates with potential toxic effects. The intention of the development team is for CODA to generate hypotheses about how specific compounds from plants or ani-
mal products could provide therapeutic value in a variety of different disease and may also reduce the amount of superfluous testing in cells, animals, and humans before reaching an optimized medicine.
One fascinating area where AI is already making strides is in the field of venomics—the study of the bioactive compounds found in venomous animals. Indigenous communities have long understood the medicinal potential of venomous animals. There are multiple examples of venoms being used to treat bites from said venomous animals, pain, and inflammation, and today it is recognized that venoms hold a diverse array of bioactive compounds that could help address some current gaps in medicine. However, much like other traditional remedies, crude venoms cannot be used medicinally today; compounds in venom must be screened systematically to develop libraries of potentially useful drugs.
The emerging availability of artificial intelligence (AI) tools presents new opportunities to expedite previously painstakingly slow protein characterization. For example, machine learning algorithms can now screen thousands of venom proteins, many of which are already documented in public databases, to predict their potential antibiotic activity.
By identifying antimicrobial compounds in venom that work through novel mechanisms, AI could help develop the next generation of antibiotics that are effective against resistant bacterial strains. Researchers from the University of Pennsylvania have already published preliminary findings showing that machine learning can dramatically speed up the process of screening venom proteins for potential antimicrobial properties. The deep learning model they developed, antibiotic peptide de-extinction (APEX), predicted almost four hundred proteins or peptides across cone snail, snake, and spider venoms that are distinct from known antimicrobials. This is a particularly timely area of research as antibiotic resistance is becoming an ever-growing global health threat.
Traditional medicine will always have its place in healthcare, particularly in regions of the world where access to modern medicine is limited, but that isn’t to say that it cannot be further improved. The incorporation of AI into research will allow scientists to look back through history through a lens that enhances our understanding of why and how these traditional medicines have worked for hundreds of years.
Written by: Annie Pu
Designed by: Jennifer Ahn