Agriculture contributes about 70 percent of Malawi's Gross Domestic Product and sustains the livelihood of over 85 percent of the rural population. Soil erosion, which has reached alarming proportions, is threatening this resource base. Despite being rated the most serious environmental problem, soil erosion research lags behind in the listing of agricultural research priorities, particularly with regard to factors influencing the implementation of soil conservation policy and legislation. This study aimed to assess the impact of such policy implementation on smallholder farmer soil conservation practices. A postal, self administered, structured questionnaire was used to interview twenty-three farmers and fourteen agricultural extension staff members. The questions were designed to assess the influence of their perceptions of soil erosion as a problem and its causes. They also sought to assess how effectively relevant policy had been implemented before and after independence. Socio-economic information was additionally elicited from the farmers. After preliminary analysis of these questionnaires, ten days was spent in the field verifying data collected. A Spearman's Rank correlation analysis at 95 percent confidence level was carried out between various components of the farmers' socioeconomic profile data and their responses to the perception questions. Perceptions regarding different aspects of soil erosion and conservation were found to be influenced by the sex, age and educational level of respondents. The study revealed that both farmers and extension staff perceived soil erosion as a problem, had a sound knowledge of the mechanics of the process and attributed it to anthropogenic factors. While both farmers and extension staff attributed declining yields and fertility to accelerated soil erosion, they appeared to have difficulty in identifying physical indicators of such activity in the field. The study also revealed that both believed the top-down approach of the pre-independence period and the post-independence to 1990 period, had been partially effective. Since 1990, policy implementation has become more effective as a result of a more democratic governance and increased extension staff awareness of sustainability concepts which stress the need to incorporate the aspirations of farmers in a bottom-up implementation. This awareness led to the formulation of a new soil and water conservation policy in 1996 which ensures the voices of decision makers are taken into account in policy review. Once legislated, this policy bodes well for further improvements in soil conservation efforts in Malawi. However, the study also revealed that effective implementation of this policy will be dependent on the government providing adequate support and skills to both extension staff and farmers. / Thesis (M.Sc.)-University of Natal, Durban, 2003.

Background. People living with HIV/AIDS (PLWHA) are not always cared for by nurses who are competent to deal with mental health problems (MHP) in Blantyre district, Malawi. Little is known regarding nurses’ perceptions about their ability to provide mental health care in the district’s general settings. Purpose. The purpose of the study was to explore nurses’ perceptions about their provision of mental health care to PLWHA in Blantyre district. Methodology. A quantitative study was conducted to explore nurses’ perceptions about their provision of mental health care to PLWHA in Blantyre. Permission was granted by relevant authorities to conduct the study. Between March and April 2010, 165 nurses were randomly sampled from all wards and other departments at a central hospital and five selected health centres. They gave a written consent before joining the study. 151 questionnaires which were completed at participant’s convenient time were personally collected. Descriptive statistics were used to analyse data and nonparametric tests were also used to explore associations amongst variables. Findings. This study found that nurses’ perceptions about their provision of mental health care to PLWHA vary. Most nurses reported positive perceptions about caring for PLWHA who have MHP in general settings although some had negative perceptions. It was apparent that a relationship exists between nurses’ willingness to deal with MHP and perceptions about their knowledge, skills and access to support from mental health specialist. The perceived lack of knowledge, skills and support from mental health specialists were identified as reducing nurses’ ability to provide relevant mental health care to PLWHA. Conclusion. Conclusively, it is logical to say that the more support nurses receive from mental health specialists, the more knowledgeable and skilled they will become in dealing with MHP and, consequently, these nurses may demonstrate more willingness to deal with MHP of PLWHA. / Thesis (M.N.)-University of KwaZulu-Natal, Durban, 2010.

The study was done to assess the information and care the men and women have on PCC and develop strategies that could improve provision of PCC that could advance maternal and newborn outcome after pregnancy in Malawi. Most for the interventions to improve pregnancy outcome are done too late in Malawi but there is an opportunity during preconception period to plan to improve the health of the couple so that the goal of a healthy mother and baby is attained. The objectives were to: explore and describe the knowledge men and women of childbearing age have on HTSP and PCC, identify variables that influence men and women to acquire appropriate knowledge on PCC and finally to develop strategies that could assist provision of PCC in developing countries like Malawi. Adverse issues that affect the couples could be addressed promptly before the occurrence of pregnancy. A quantitative non-experimental descriptive-correlation design method was used to determine the knowledge men and women of childbearing have on HTSP and PCC. A structured questionnaire was used to collect data from 300 men and women of childbearing age. The target population for the study was prospective parents that are couples that have an intention to conceive, women of childbearing age that could be accessible at family planning, gyneacological and under-five clinics between the ages of 18-35 years. A questionnaire was adapted from a study conducted in Texas. SPSS version 20 was used to analyse the data by generating frequencies and chi- square. Kruskal Wallis test was used to determine relationship between variables and knowledge on preconception care. The constructs examined were psychological preparation, reproductive health care and the physical care that are provided to ensure a healthy pregnancy outcome. With a 100% response rate the findings indicated a gap of information and care on PCC.Services on PCC were not available in the clinics which indicated a great need to empower health care providers on PCC that could reduce maternal and neonatal mortality rate. The findings were used to develop relevant preconception strategies that would assist health providers to give PCC that would improve maternal and newborn outcomes in Malawi. / D. Litt. et Phil. (Health Studies)

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: From within the epistemological framework of missional praxis in Participatory Development Theology, the researcher addresses ethnocentrism, poverty and regionalism in the historical contexts of the CCAP Blantyre Synod and Malawi. Over-against this condition, he advocates for a change in mindset to a hermeneutic of hospitality, respect and caring based on the construct of Interculturalisation in Development Theology. In accordance with his contextual and identity analyses’ and in line with participatory development challenges, he succeeds in designing a model for an intercultural missional approach which he argues would assist the CCAP Blantyre Synod to affect its calling and being as liberating, reconciling and transforming public entity. The thesis also includes thorough background information about Malawi such as of the early history, the geography and aspects of the economy. The role of the missionaries and the colonial administration is highlighted and there is a description of all the churches active in Malawi. ‘Interculturalisation’ has the potential to provide a forum where people of different ethnic, regional, denominational, cultural, national, religious and ideological backgrounds can meet and engage in a respectful intercultural dialogue because of its emphasis on hospitality and interdependence based on the Biblical anthropological principles and Kingdom values of acknowledging the other and the dignity of all human beings. Through intercultural-dialogue they can come to an understanding about the meaning of development as transformation, globally as well as locally. Interculturalisation therefore serves to facilitate and strengthen ecumenical formation and to nurture ecumenical consciousness. This mission model will enable people to concentrate on things that unite them rather than on those that divide them. Our submission here is that it is only with a united voice that other development partners can take the Church seriously. At present, however, the CCAP Blantyre Synod struggles with these issues because of the ongoing divisions among churches (particularly within the CCAP family) and churches not doing mission in unity. The result is that ecumenical work and addressing issues like poverty is difficult because there is no cooperation between denominations. The human dignity of all parties suffers and the gospel is neutralized. Ecumenism does not necessarily focus on individual development. The Church is both social and sacred; it is influenced by what happens outside as well as inside (cf. Heitink 1999: 9). We now live in a globalized world. The CCAP’s social task therefore is to be a missional transformation church – a church for all peoples regardless of class, race, ethnicity or culture. When she does that she will not need to have another social ethic because, by her life and witness, it will be clear that she is already that (Hauerwas 1983:104). White and black missionaries who established Blantyre Mission worked together– when working together, there was real progress, when not working together, there was no tangible progress. So let us also learn to live and work together as brothers and sisters created in the image of God and called into the kingdom of God, who should find our first and primary identity through our baptism into the one body of Christ (Ephesians 4:4-6). The “scandal of the disunity of the CCAP” family is very painful when we consider the church’s social task. This disunity exists in our time in the face of the alarmingly everincreasing proportions of unemployment, poverty, inequality. HIV/Aids, hunger, nepotism, corruption, women and child abuse, property-grabbing and lack of moral fibre adversely affecting the Church and society at large in Malawi. How can we justify the situation in which we who have been called to be the forerunners of God’s peaceable kingdom cannot, it seems, maintain unity among ourselves? Schreiter (1985:29) argues that, “if Christianity is alive at all in a situation, it will certainly change things about the culture. The Christian message, after all, is about change: repentance, salvation, and an eschatological reality to be realized. Therefore, to think that Christianity will not change the situation [in Malawi] is to rob the Christian message of its most important part”. The researcher refers to the fact that some of the earliest Scottish missionaries were culturally sensitive and respected all people. Everybody was treated with dignity. Where and when this was practiced, ethnocentrism did not take hold and the gospel reached across all boundaries. The church should follow this example. As brothers and sisters created in the image of God, we should find our first and primary identity through our baptism into the one body of Jesus Christ (Ephesians 4:4-6; cf. Ephesians 2:14). / AFRIKAANSE OPSOMMING: Die navorser spreek etnosentrisme and armoede in Malawe aan vanuit die epistemologiese raamwerk van die sending benadering. Die navorser pleit vir ’n verandering in denke en houding, en vir ’n nuwe benadering baseer op gasvryheid, respek, besorgheid, meedeelsaamheid, verantwoordelikheid en deelname in vennootskappe vir die behoud en bevryding van mense, in die Afrika gees van “ubuntu“. Die tesis sluit ook agtergronds inligting omtrent Malawi soos die vroee geskiedenis, geografie en aspekte van die ekonomie in. Daar word gefokus op die rol van die sendlinge en daar is n beskrygwing van al die kerke wat in Malawi aktief is. Interkulturele samewerking het die potensiaal om ’n forum te skep waar mense van verskillende streke en etniese, kerklike, kulturele, nasionale, godsdienstige en ideologiese agtergronde mekaar kan ontmoet en deel neem aan dialoog. Dit kan gebeur as gevolg van die klem op gasvryheid en onderafhanklikheid wat baseer is op Bybelse antropologiese beginsels en Koninkryk waardes waar die belangrikheid van ander mense asook die waardigheid van alle menslike wesens erken word. Dialoog tussen lede van verskillende kulturele groepe kan lei tot ’n begrip van die betekenis van ontwikkeling as transformasie, globaal sowel as plaaslik. Interekulturele gesprek fasiliteer en versterk dus ekumeniese formasie en ekumeniese bewustheid. Hierdie model sal mense help om te fokus op dit wat hulle verenig in plaas van op dit wat hulle skei. Dit is net as die Kerk met een stem praat, dat die ander ontwikkelingsvennote die Kerk ernstig sal opneem. Tans egter sukkel die CCAP Blantyre Sinode met hierdie kwessies van langdurige divisies tussen kerke (veral in die CCAP familie) en dat die kerke NIE saam sending werk doen nie. (CCAP staan vir Die Kerk van Sentraal Afrika Prebiteriaans) Die gevolg is die ekumeniese werk en die aanspreek van kwessies soos armoede bemoeilik word omdat daar nie samewerking is tussen die denominasies nie. Die menslike waardigheid van al die partye ly skade en die evangelie word geneutraliseer. Die “skandaal“ van die onenigheid in die CCAP familie is pynlik, veral as ons die Kerk se sosiale taak in ag neem. Hierdie onenigheid bestaan in „“n tyd van die groeiende armoede, ongelykheid, werkloosheid, MIV/VIGS, gebrek aan morele waardes, die gryp van eiendom, nepotisme en korrupsie wat alreeds die Kerk en die gemeenskap negatief affekteer. Hoe kan ons hierdie situasie regverdig as ons wat geroepe is om die verteenwoordigers te wees van God se vreedsame koninkryk, nie eers onderling kan verening nie? Schreiter (1985:29) stel dit so: “ as die Christendom enigsins lewendig is in hierdie stuasie, sal dit sekerlik ’n verskil in die kultuur kan aanbring.. Die Christelike boodskap is per slot van sake ’n boodskap van verandering: bekering, redding en eskatologiese realiteit. Om dus te dink dat die Christelike boodskap nie ’n verskil kan maak aan die situasie [in Malawi] nie, is om ’n belangrike deel van die boodskap mis te kyk. Die navorser verwys na die feit dat sommige van die vroeë Skotse sendelinge kultureel sensitief was en aan alle mense respek bewys het. Almal is met waardigheiod behandel. Waar dit die geval was, het etnosentrisme nie wortel geskiet nie en het die evangelie alle grense oorgesteek. Die Kerk moet hierdie voorbeeld volg. Ons as broeders en susters wat geskep is na die Beeld van God moet ons eerste en primêre identiteit vind in die doop en in ons deel aan die een liggaam van Christus (Efesiers 4: 4-6).

Magister Scientiae (Nutrition Management) - MSc(NM) / The Ministry of Health in Malawi promotes exclusive breastfeeding for the first six months of life and continued breastfeeding with appropriate complementary feeding up to two years or beyond. This policy applies to all children unless there are medical indications. Baby Friendly Hospital Initiative (BFHI) is a strategy that contributes to the attainment of this policy. BFHI is a strategy to increase early and exclusive breast feeding rates among mothers. This study is a pilot to evaluate the success of the BFHI initiative in Malawi.Study design. A cross- sectional cohort study of women and their infants, 0-5 months,attending BFHI and non-BFHI accredited health facilities in Blantyre district of Malawi ] between the period from 28th April to 30th September, 2008 was conducted.Data Collection: An in-depth face-to-face interview using an open-ended structured questionnaire was conducted among 202 mothers of infants within the first week of birth.A convenient sample of 102 mothers was selected from prima gravida mothers at a semiurban BFHI accredited facility while the other 100 were from semi-urban non-BFHI accredited facilities. This sample was used for the descriptive component of the study.From the 202 mothers, 30 from the BFHI and 30 from the non-BFHI Accredited health facility(s) were selected randomly as the sample for the longitudinal cohort of the study at 3 and 5 months respectively.Analysis of results: Data was analyzed using SPSS for Windows. Frequencies were tallied for categorical variables and mean standard deviations were computed for continuous variables. Chi-square p-values with health facility type as classification were computed to determine the difference between BFHI and non-BFHI accredited health facility groups for all relevant variables.Results Exclusive breastfeeding rates differed significantly (p- value, 0.0000) within one week after birth (99% for the BFHI versus 68% for the non-BFHI facilities).Thirty percent of the mothers from the BFHI accredited health facility practiced exclusive breastfeeding up to 5 months as compared to none of the mothers in non-BFHI accredited health facilities.All 202 mothers had ever breast feed in both facilities throughout the 5 months study period.Mothers and mothers-in-law were the significant source of complementing breast milk before 6 months of age,[ 25% more influence of mothers and mothers in-law in the non-BFHI accredited facility when compared to BFHI accredited facility].Conclusion:The BFHI strategy has the potential to successfully influence mothers to adhere to global and national recommendations on optimal breastfeeding practices. Special efforts should be made to continue support of and provide information to new mothers during the first week after delivery and unto few months after birth as mothers seem to introduce complementary foods early and prior to the recommended period of 6 months.