The approach advocates compliances through one-to-one advice and counselling (Scriven and Ewles 2010; Hubley et al 2013). Educational awareness campaigns combined with proper genetic and marriage counselling directed to toward behavioural change tend to be a viable option to reduce the incidence of SCD (Idowu et al 2006 ; Gross et al 20110. However, the impact of behaviour-change is approach is contested, in that, individual behaviour is not the primary determinant of health (Naidoo and Wills 2009). The complex role of structural factors such as environmental and socio-cultural factors are denied and therefore, the “top- bottom” strategy provides opportunities for “victim blaming”- where people are held responsible for developing ill health status (Scriven and Ewles 2010 ;Green et al 20015).For example, some communities such as the Igbo and Yoruba communities in Nigeria, especially in the rural areas, believes that SCD is as result of malevolent 'Ogbanje '(Igbo) and ‘Abiku’ (Yoruba) that is, repeated cycles of birth, death and reincarnation(Anie et al 2007 ; Adeyemo 2007 ;Adegoke and Kuteyi 2012). As such, they perceive SCD as a- “curse”- and seek traditional and religious help instead of professional advice. In this context, a behavioural-change …show more content…
Secondary prevention such as provision of opioids, availability of blood for transfusion, free provision of malarial prophylaxis, vitamin supplements, blood transfusion and antibiotics can effectively prevent the complication of the disease (WHO 2006 ; NICE 2010). Tertiary prevention, which is aimed at reducing further progression and suffering of patients, will involve provision of emotional support for patients and patient’s family, providing treatment for resulting conditions like kidney failure ( Naidoo and Wills 2000; Jackson 2007 : Cottrell et al 2015). Establishing national programmes directed at prevention of complications which will cumulatively lead to patients living longer (Idowu et al 2006 ; Bani