Methods of Data Collection to Test the CMOC Hypotheses

doctrines that pose a threat to their health. In a bid to arrest the situation, the doctors employed their religious belief to enlighten the patients on the inappropriateness of some of the doctrines they observed. Therefore, the religions of the doctors were employed as a

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tool to perform certain pragmatic functions in the interactions through the use of Biblical and Quranic explications. The analysis here, therefore, centred on how its deployment aided the doctors in forging solidarity with the patients, correcting, enlightening and also encouraging them. The following extracts were considered:

Extract 64 (Interaction 38)

Doc.: Mr. Nzeribe, do you think it‟s a sin to have told me you are fasting? Tell me your faith so that I should know how to counsel you appropriately.

Pt.: You know it is not right to fast and go about telling people.

Doc.: See, we have the same faith. I am also a Christian. When Jesus was teaching us about fasting, he said we should not let our fasting be like that of the Pharisees who will put ash on their heads and wear poor clothing, and then they would wear a long face that people might know they are fasting. You understand?

Pt.: Yes.

Doc.: You have not done that. The reason why you have told me you are fasting is because of your drugs. Is it not? It has not even shown on your face that you are fasting. So, it is not known to others except to me. And some people say doctors are next to God, I don‟t know about that. But I know we are working together. God is the one that heals but doctors try to take care of patients. How can I take care of you appropriately if I don‟t know the current situation that you are in? Now that you have told you are fasting, it has not stopped your fasting. You have not told me so that I should hail you, saying –this is a spiritual giant. You have not told me so that I would feel condemned or that you are a good Christian. No. The purpose of telling me is that I will be able to intervene in how you will be able to comply with your drugs so that you will not compromise your faith.

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Extract 65 (Interaction 34)

Doc.: Iruu family planning wo le n lo? [What type of family planning method do you adopt?]

Pt.: Mo n gba‟bere ni. [I take injections.] Mo ti e fee daa duro toripe awon kan so pe ko to suna. [But I want to stop it because some people say it is unislamic.]

Doc.: Rara. Mi o ro pe iyen je ooto. [No. I don‟t think that is true.] Musulumi bii yin lemi naa, iyawo mi si ngbabere ifetosomobibi. [I am a Muslim like yourself and my wife takes family planning injections.]

Pt.: Ah. Oko mi naa so bee. [My husband said the same thing].

Doc.: Nnkan to sa dami loju ni pe Kurani o so bee. [The only thing I am sure of is that the Quran does not contain anything like that.]

Extract 66 (Interaction 44)

Doc.: Okay, you are not having any headache?

Pt.: Each time I fast.

Doc.: In that case, you have to stop fasting.

Pt.: I can‟t. We fast every week in our church.

Doc.: Fasting is good only when it doesn‟t affect your health. You know I am also a Christian. We can stay away from fasting if our health cannot cope with it.

The Bible allows it. You need to read your Bible more to know this.

Pt.: Thank you. But I can‟t do without fast.

Doc.: You may see your pastor for further clarification on my advice. Do you eat well?

Religious belief is a very important tool in doctor-patient verbal interaction that assisted the doctors in educating and guiding the patients. In Extract 64, the patient did not tell the doctor that he was fasting because he considered it unbiblical to do so, but the doctor

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later got to know in the course of the clinical interview. Consequently, she used that fact she was also a christian like the patient to advise him appropriately on fasting, using Jesus‟ teachings in the Bible to buttress her submissions. Therefore, being a co-religionist enabled the patient to open up to the doctor and also accepted the doctor‟s views concerning fasting.

In Extract 66, the patient wanted to stop taking family planning pills because someone had told her The Quran condemned the practice. However, the doctor was able to disabuse the mind of the patient as a muslim, by informing her there was no such instruction in The Quran, and adding that his wife also practised family planning. This therefore enabled the patient to know she could practise family planning and yet be a good muslim. Similarly, in Extract 66, the patient, who was also a Christian, suffered a headache anytime he fasted but yet adhered to the practice religiously. However, the doctor was able to guide him aright on what The Bible says in relation to fasting i.e.

fasting is not compulsory, especially for the sick. The doctor was able to educate the patient appropriately on fasting because both shared the same faith, even though the patient still rejected the doctor‟s advice.

The analyses above revealed that the doctors employed religious belief to perform a number of communicative functions like guiding the patients aright in areas where they exhibited ignorance or carefree attitude in health matters. Deployment of religious belief enabled the doctors to fraternize with the patients. Its deployment also assisted in enlightening the patients where certain religious practices interfered with their health, encouraging them and educating them. Here, the doctors employed their faiths (Christianity and Islam) to correct certain erroneous beliefs of the patients.

Grammatically, the various instances of religios belief expressions were realized by declaratives.