The formal recognition of traditional healing has been controversial for some time with traditional healers being labelled by those of conventional medical orientation as a medical hazard and purveyors of superstition. The support for the development of traditional medicine and establishment of co-operation between traditional healers and allopathic heath practitioners was first promoted in the international health arena by the World Health Organisation. Estimating that 80% of the population living in rural areas of many developing countries was using traditional medicine for the primary healthcare needs, this organisation advocated for the establishment of mechanisms that would facilitate strong cooperation between traditional healers, scientists and clinicians. The study was undertaken in the Amathole District Municipality, Province of the Eastern Cape based on Chapter 2, Section 6(2) (a) of the Traditional Health Practitioners Bill 2003, which required regulation and promotion of liaison between traditional health practitioners and other health professionals registered under any law. The purpose of the study was to develop and propose strategies to facilitate collaboration between traditional and allopathic health practitioners to optimise and complement healthcare delivery. The conceptual framework guiding the study was derived from Leininger’s theory of Cultural Care Diversity and Universality chosen because of its appropriateness. The terms used throughout the study were defined to facilitate the reader’s understanding. Ethical principles were adhered to throughout the research process. To ensure trustworthiness of the study, Guba’s model (in Krefting,1991:214-215) was used where the four aspects of trustworthiness namely, truth value, applicability, consistency and neutrality were considered. A qualitative, exploratory, descriptive and contextual research design was used which assisted in articulating the appropriate strategies to develop to facilitate v collaboration between allopathic and traditional health practitioners. The study was done in two phases. Phase one entailed data collection using unstructured interviews, a focus group interview, literature control and modified participant observation. In Phase two strategies to facilitate collaboration between allopathic and traditional health practitioners were developed. The population in this study comprised three groups of participants. Group 1 consisted of allopathic health practitioners, Group 2 comprised traditional healers and Group 3 was composed of participants who were trained as both traditional healers and allopathic health practitioners. All participants had to respond to three research questions which aimed at:  exploring and describing the nature of the relationship between allopathic and traditional health practitioners before legalisation of traditional healing and their experience as role-players in the healthcare delivery landscape in the Amathole District Municipality.  eliciting the viewpoints of allopathic and traditional health practitioners regarding the impact on their practices of legalisation of traditional healing and  developing strategies to facilitate collaboration between allopathic and traditional health practitioners. Data obtained from each group was analysed using Tesch’s method as described by Creswell (2003:192). Themes emerging from data and the corresponding strategies to address the themes were identified for each group. The participants’ responses to the three research questions revealed areas of convergence and divergence. Of significance was the reflection by the participants on their negative attitude towards each other. They also highlighted that there was no formal interaction between traditional and allopathic health practitioners in the Amathole District Municipality. Their working relationship was characterised by a one-sided referral system with traditional healers referring patients to allopathic health practitioners but this seemed not to be reciprocated vi by the latter group. The exception was the case of traditional surgeons whose working relationship with allopathic health practitioners was formally outlined in the Application of Health Standards in the Traditional Circumcision Act, Act No.6 of 2001. Allopathic health practitioners attributed their negative attitude as emanating from the unscientific methods used by traditional healers in treating patients, interference of traditional healers with the efficacy of hospital treatments and delays by traditional healers in referring patients to the hospitals and clinics. Traditional healers stated that they were concerned about failure of allopathic health practitioners to refer patients who talked about “thikoloshe” and “mafufunyana” to the traditional healers. Consequently, these patients presented themselves to the traditional healers when the illness was at an advanced stage. A reciprocal referral system was perceived by the traditional healers as the core element or crux of collaboration. There were ambivalent views regarding the impact of legalisation of traditional healing on the practices of both traditional and allopathic health practitioners. Elimination of unscrupulous healers, economic benefits, and occupational protection were benefits anticipated by traditional healers from the implementation of the Act. The possibility of having to divulge information regarding their traditional medicines, monitoring of their practice resulting in arrests should errors occur were however, cited by traditional healers as threatening elements of the Act. A lack of understanding the activities of each group with an inherent element of mistrust became evident from the participants’ responses. Ways of fostering mutual understanding between them were suggested which included holding meetings together to discuss issues relating to healing of patients, exposing both groups of health practitioners to research, as well as training and development activities. The participants also highlighted areas of collaboration as sharing resources namely, budget, physical facilities, equipment and information and role clarification especially pertaining to disease management. The participants vii strongly suggested that there should be clarity on the type of diseases to be handled by each group. The need for capacity building of traditional and allopathic health practitioners in preparation for facilitating collaboration was advocated by all and the relevant activities to engage into were suggested. Analysis, synthesis and cross referencing of the themes that emerged from the data culminated in the identification of three strategies that were applicable to all groups of participants and which would assist in facilitating collaboration between allopathic and traditional health practitioners. The researcher coined the three strategies “Triple C” strategies abbreviated as the TRIC strategies. The first “C” of the three “Cs” stands for “change attitude”, the second “C” for “communication” and the third “C” for “capacity building.” Each of the proposed three strategies is discussed under the following headings:- Summary of findings informing the strategy  Theory articulating the strategy  Aim of the strategy  Suggested implementation mechanism As the strategies had to be grounded in a theory which would serve as a reference point, the researcher used the Survey List by Dickoff, James and Wiedenbach (1968:423) as a conceptual framework on which to base the proposed three strategies. The results of this study and recommendations that have been made will be disseminated in professional journals, research conferences and seminars.

In South Africa, just like in any other country within the African continent, traditional healing remains an integral part of many communities and this is not just restricted to the rural communities only, as is sometimes assumed. The main aim of this research was to explore the approaches of traditional healers in the treatment of HIV/AIDS in the Chris Hani District Municipality, Eastern Cape. The following research objectives were followed regarding the approaches of traditional healers in the treatment of HIV/AIDS: (i) to assess how traditional healers and people living with HIV/AIDS in Tsengiwe village understand HIV/AIDS, (ii) to investigate the reasons people living with HIV/AIDS consult traditional healers in Tsengiwe village, (iii) to assess Tsengiwe village traditional healers’ treatment strategies for HIV/AIDS, (iv) to establish how traditional healers view their role in the treatment of HIV/AIDS in Tsengiwe village. A qualitative research design was utilized, using in-depth interviews with traditional healers and focus group discussions with caregivers and people living with HIV/AIDS respectively. A type of non-probability sampling known as purposive sampling was used. A total of sixteen (16) participants were interviewed. The findings in this research revealed the following themes: (i) HIV/AIDS is incurable and it is understood by symptoms, (ii) belief system entrenched in traditional healing, (iii) cleansing rituals and traditional medicinal remedies and, (iv) strengthening relations between stakeholders. While traditional healers expressed a willingness to work with biomedical professionals in the management of HIV/AIDS, caregivers and people living with HIV/AIDS preferred going to clinics and hospitals for treatment. Furthermore, people living with HIV/AIDS in this research never admitted to consulting traditional healers for their ailments, only saying that they choose to self-medicate.

MA (Psychology) / Department of Psychology / See the attached abstract below

<p>This thesis investigated the potential role of indigenous healers in life skills education in South African schools. The main focus of this study was to explore how indigenous knowledge of traditional healers can contribute to the development of life skills education in South African schools. The research also sought to strengthen Education Support Services in the South African education system, in order to address barriers to learning. These barriers to learning are linked to health challenges such as substance abuse, violence, malnutrition and HIV/AIDS and many other health-related issues in school-going age learners.</p>

Thesis (M.A. (Clinical Psychology)) -- UNiversity of Limpopo, 2014 / A number of studies have revealed that chronic diseases are common in all communities. This study explored the views of indigenous healers regarding the causes and treatment of chronic diseases in Ga-Dikgale community. A qualitative approach was followed and participants were selected through snowball sampling. Seven participants (2 males and 5 females) who are indigenous healers were recruited for the study. Data was collected using in-depth semi-structured one-to-one interviews and analysed using content analysis. The results of the study are presented in terms of the following themes: a). Participants’ views regarding the types of chronic diseases: despite the divergent views held by indigenous healers regarding chronic diseases, they all perceive these debilitating conditions as incurable. b). Participants’ own explanations of the causes of chronic diseases: it appeared the causes of chronic diseases were attributed to both cultural beliefs and modern medical science. c). Participants’ experiences and subjective notions on the treatment methods for chronic diseases: it was found that Western medicine is considered the most viable option to treat chronic diseases instead of indigenous medicine. d). Participants’ descriptions of the most common diseases that they treat: indigenous healers treat non-chronic conditions instead of chronic diseases. e). Participants’ own perceptions of their roles in the community: it appeared indigenous healers felt they received support from their community as they were consulted mostly for non-chronic conditions; and f). Participants’ recommendations on how people with chronic diseases should be managed: indigenous healers recommend that people should seek medical intervention for treatment of chronic diseases. The study further revealed that indigenous healers in this community are not always the first line of treatment for chronic conditions. Instead, it was found that indigenous healers tend to advice patients with chronic diseases to seek medical intervention rather than traditional healing. The study is concluded by recommending further investigation on chronic diseases, including the possibilities of integrating indigenous healing and Western-oriented health care systems.

South Africa has a high HIV/AIDS prevalence. Due to the unavailability of antiretroviral drugs and South African’s trust in traditional healers for health problems, traditional healers are involved in treating HIV/AIDS. This dissertation outlines traditional healers’ role in HIV/AIDS in Tembisa, a township situated in the East Rand section of Johannesburg. People living with HIV/AIDS, traditional healers and health care workers were interviewed. The dissertation also confirms the high prevalence of HIV/AIDS in Tembisa.. According to the dissertation, a reasonable highest number of People Living with HIV/AIDS (PLWAS) 8 out of 10 consulted Traditional healers to seek treatment of HIV/AIDS Opportunistic infections, although three out of eight indicated that consulting traditional healers was not necessarily their own choice. Two PLWAS do not believe in traditional healers and have never consulted them. Five PLWAS’s view was that Traditional healers can treat opportunistic infections effectively and they indicated their own health bear evidence to such claims. The study had shown that, although traditional healers have shown good rapport with their clients, and have earned positive respect due to their involvement in HIV/AIDS prevention and treatment in their communities, there are also challenges with regards to their work that calls for urgent attention. For an example, a highest number of Traditional healers did misrepresent diseases related to sexual intercourse, and also they could not recognize the symptoms of HIV/AIDS. They also hardly gave all biomedical perspective of transmission of HIV/AIDS without being probed. Both the group that believed in traditional healers and those that do not, as well as Biomedicine indicated that using traditional healers alone without biomedicine is not a realistic option.due to their training that is not homogenous and their profession that is rarely regulated. All the participants interviewed were in support of the strong collaboration between traditional healers and Biomedicine. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2005.

This study was aimed at identifying and exploring the perceptions of traditional healers particularly izangoma and izinyanga, on the integration of their practices into the South African National Health System. The main reason behind this research was to establish the position of traditional healers as well as to study their opinions on the issue of integration. The paucity of previous research studies on the 'perceptions of traditional healers on the integration of their practice-s into the national health care system, was the main motivation behind this study. Participants were drawn from the Pietermaritzburg area and selection was based on purposeful sampling. The data of the study was collected by means of semi-structured interviews, which employed open- ended questions. This study was conceptualized within the African world-view and cosmology. The interactive model design by Maxwell (1996) was employed in the design of this study. According to this model the purpose, conceptual context, research questions and methods as well as issues of validity and reliability, are all essential for the coherence of any qualitative study. The ethical considerations of this study were mainly around the issue of informed consent, and this was negotiated and discussed with the participants until they could understand the process of consent. The results of the study reflect the fact that traditional healers are positive about the process of integration. However, the participants were in favol of integration as a process of collaboration and co-operation as opposed to total integration, which was perceived as a process in which one system w0ll-Id dominate and oppress the other. The participants in this study perceive themselves as equal to their western counterparts because oftheir training and ability to treat "spiritual illnesses". Further, they view their role as that of providing alternative healing as well as acting as a medium between people and their ancestors. Education and negotiations were identified as the possible solutions to most problems in the process of integration. The findings of this study further reveal that there is mistrust and suspicion about western healers form traditional healers. As a result of this, improved collaboration between traditional and modem health care systems seems to be the only process, which could benefit all the people of the country. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2000.

No abstract available. / Thesis (M.Dev.Studies)-University of Natal, Durban, 2003.

<p>This thesis investigated the potential role of indigenous healers in life skills education in South African schools. The main focus of this study was to explore how indigenous knowledge of traditional healers can contribute to the development of life skills education in South African schools. The research also sought to strengthen Education Support Services in the South African education system, in order to address barriers to learning. These barriers to learning are linked to health challenges such as substance abuse, violence, malnutrition and HIV/AIDS and many other health-related issues in school-going age learners.</p>

Social change in South Africa brings to light the multiplicity of world-views operating in our society, which individuals encountering a variety of social contexts are faced with. This raises questions about the choices black South Africans face in response to influences from Western and traditional African culture. This issue was approached through examining helpseeking choices made between different health care sectors that stem from different world-views. This would indicate whether individuals are drawing on a variety of belief systems. The sources of their beliefs are put into context by looking at the communities of practice that influence their local knowledge. Help-seeking is also influenced by the identities the individual may ascribe to, which are derived from the multiple positions held by them in different social contexts. In this research the use of health-care sectors by four black women attending psychotherapy is examined. Their use of these sectors reflects a potential multiplicity of world views. Semistructured interviews were conducted, focusing on participants' prior experience of different help options, and their current perceptions of traditional African healing and psychology. The texts were analysed using a qualitative hermeneutic method, the reading guide. Data was looked at through three main themes, the individual's relationship to the health care sectors, their knowledge of different world views, and the identities they adopted which may be influential in their choice of a healer. It was found that in two participants there was some movement away from traditional beliefs, with one rejecting the traditional healers who did not help her, once she has discovered therapy, and another identifying herself completely with Western medicine. In contrast, one participant illustrated a rediscovery of traditional healing, whilst still attending psychotherapy. This suggests that shifts in knowledge are not necessarily away from traditional beliefs. It was also found that the two participants who had experienced a broader variety of social contexts and identified with multiple belief systems, tended to use a variety of Western and traditional healing sources and selected the healing option they felt was most appropriate to a particular problem. It is argued therefore that having a variety of knowledge and beliefs places individuals in a more powerful position to determine their choice of action than those with a limited range of knowledge.