This dissertation explores discourses about culture and illness in the talk of mental health professionals and indigenous healers. It represents an attempt to situate the issue of indigenous healing in South Africa within a particular strand of critical discourse analytic research. In the context of current deliberations on the value, or otherwise, of indigenous healing in a changing health and specifically mental health system, the talk of both mental health practitioners and indigenous healers as they conceptualise “disorder”, and discuss possibilities for collaboration, is chosen as a specific focus for this study. Disputes over what constitutes “disorder” both within mental health, and between mental health and indigenous healing are an important site in which the negotiation of power relations between mental health professionals and indigenous healers is played out. The results of this study suggest that despite the construction of cogent commendations for the inclusion of indigenous healing in mental health, it remains largely marginalised within talk about mental health practice. While this study reproduces to some extent the marginalisation of indigenous healing discourse, it also examines some of the discursive practices and methodological difficulties implicated in its marginalisation. However, in the context of “cultural pride strategies” associated with talk about an African Renaissance, indigenous healing may also function as a site of assertion of African power and resistance in its construction as an essentially African enterprise. At the same time, it may achieve disciplinary effects consonant with cultural pride strategies, in constructing afflictions in terms of neglect of, or disloyalty to cultural tradition. These results are discussed in terms of the methodological difficulties associated with interviewing and discourse analysis of translated texts, which contributes to difficulties with articulating indigenous healing discourse in a way that challenges the dominant psychiatric discourses implicated in its marginalisation within mental health. It concludes with recommendations for future research which addresses indigenous healing discourse in its own terms, and examines its operation as a disciplinary apparatus in South African society.

Magister Educationis - MEd / 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. / South Africa

The promotion and development of indigenous knowledge pertaining to the traditional African healing system is one of the prime objectives set out by the South African government. Despite excellent research opportunities and funding, the biggest problem with ethnopharmacological research is a lack of interaction with indigenous communities, which tends to dilute the benefits this research has to offer these communities. The primary aim of this study was thus to promote the traditional African healing system through collaborative medicinal plant research with local traditional health practitioners. The research collaboration aimed to validate some biological activities of traditional remedies used by collaborating traditional health practitioners and ensured interactive sessions where scientific literature, research practices, findings and relevant legislation were discussed and debated. The joint development of a medicinal garden was a valuable tool in realising these goals. Aqueous and ethanol extracts of Bulbine frutescens, Ornithogalum longibracteatum, Ruta graveolens, Tarchonanthus camphoratus and Tulbaghia violacea were selected for antimicrobial, anticancer and anti-diabetic screening, because of their sustainable utilisation potential. The ethanol extract of T. violacea produced the best antimicrobial activity on Bacillus subtilis (100% growth inhibition) and Candida albicans (89% growth inhibition) at 250 μg/ml. The EC50 for the ethanol extract of T. violacea against HT29 colon cancer cells was 101 μg/ml. The aqueous extracts of B. frutescens and T. camphoratus (0.5 and 50 μg/ml) produced the highest overall glucose uptake activity in Chang liver and C2C12 muscle cells. T. camphoratus was unanimously chosen by participating practitioners as the plant to be investigated further. The aqueous extract of T. camphoratus increased glucose uptake in C2C12 muscle cells through increased translocation of GLUT4 to the plasma membrane and activation of the PI3-kinase and AMP-kinase pathways. It produced some alpha-glucosidase inhibitory activity at concentrations of ≥ 200 μg/ml. Apart from interactive feedback seminars at which the findings were presented to participating practitioners, all scientific literature regarding the plants was summarised, translated, compiled and given to participating practitioners in written format. An indigenous knowledge agreement has been negotiated and will formalise the collaboration in future. It is recommended that future research focuses on plants with economic development potential that can be cultivated in the medicinal garden.

For centuries Traditional Health Practitioners (THPs) used their indigenous knowledge (IK) in conserving medicinal plants and environments to maintain sustainability. With the rapid environmental, social, economic and political changes occurring in many areas inhabited by rural people exist the danger that the loss of biodiversity from habitat destruction and unsustainable harvesting practices will result in some species becoming extinct. The main aim of the study was to determine the natural habitat of extinction-prone traditional medicinal plants combining the insight of THPs with an ultimate goal of guiding research for the conservation, propagation and cultivation of traditional medicinal plants. Despite problems, opportunities and challenges expressed and identified by THPs, the analysis of data from interview schedule and personal observations, show that the THPs' practices are shaped by historical processes and local cultural values, social norms and their management strategies that are influenced by a broad range of factors. / Agriculture, Animal Health & Human Ecology / M.A. (Human Ecology)

Dissertation submitted in partial compliance with the requirements of the Master’s Degree in Technology: Homoeopathy, Durban University of Technology, 2011. / The purpose of this study was to investigate the relationship between the understanding and utilization of Strychnos henningsii (umqalothi, Red bitterberry) by Zulu traditional healers and the signs and symptoms induced by the thirtieth centesimal potency (30CH) homoeopathic dilution of the crude substance in a previously conducted triple-blind placebo-controlled homoeopathic proving. Methodology The study was carried out in four dispersed areas of KZN (Harding, Durban, Weenen and Melmoth). From each area one isangoma and one inyanga were interviewed, resulting in eight interviews. All visits were conducted by the researcher, who acted as principal communicator and translator, and his supervisor, who assisted him by doing live video recording of all interviews. The methodology employed was that of qualitative interviewing using semi-structured interviews. Each video was transcribed into Zulu text and subsequently translated to English text by the researcher and his supervisor. The data obtained from the interviews was then compared to data obtained from the previously conducted homoeopathic proving of Strychnos henningsii 30CH in order to evaluate the overlap between the traditional and the homoeopathic approach to utilisation of the plant. Results After comparison, it was found that there was an overlap in the gastro-intestinal system, cardio-vascular system, respiratory system and female/male genito-urinary system and in some mental symptoms. v However, there were no overlaps found in traditional usage of the plant as an antisnake venom, and in the proving symptoms related to scalp, hair, eyes, ear, nose, face, mouth, teeth and throat. Conclusion After comparison between the understanding and utilization of Strychnos henningsii by Zulu traditional healers and the signs and symptoms induced by the proving of Strychnos henningssi 30CH, it was concluded that while there are certain overlaps, the homoeopathic proving produced a wider range of symptoms which may either serve to extend the traditional use, or overlap with existing traditional use not exposed within the scope of this study. Interviews with a greater number of traditional healers in a wider geographic area may reveal a closer correlation between homoeopathic proving symptoms and patterns of use by traditional healers.

For centuries Traditional Health Practitioners (THPs) used their indigenous knowledge (IK) in conserving medicinal plants and environments to maintain sustainability. With the rapid environmental, social, economic and political changes occurring in many areas inhabited by rural people exist the danger that the loss of biodiversity from habitat destruction and unsustainable harvesting practices will result in some species becoming extinct. The main aim of the study was to determine the natural habitat of extinction-prone traditional medicinal plants combining the insight of THPs with an ultimate goal of guiding research for the conservation, propagation and cultivation of traditional medicinal plants. Despite problems, opportunities and challenges expressed and identified by THPs, the analysis of data from interview schedule and personal observations, show that the THPs' practices are shaped by historical processes and local cultural values, social norms and their management strategies that are influenced by a broad range of factors. / Agriculture, Animal Health and Human Ecology / M.A. (Human Ecology)

Indigenous people tend to consult traditional healers when a family member manifests change in behaviour, whilst conventional treatment disregards spirituality when preserving mental health. The aim of the study was to explore the perceptions of indigenous people and the role of traditional healers in the management of mentally ill persons within the Cacadu District in the Eastern Cape Province of South Africa. The study has adopted a qualitative approach which was exploratory and descriptive in nature. The sample consisted of nine relatives of mental health care users (MHCUs) and six traditional healers. Ethical principles were also taken into consideration by the researcher during the process of conducting the study. Data were collected from two strata, namely, relatives of the MHCUs and the traditional healers and an interview guide was used to conduct in-depth face-to-face interviews. Data were analysed using Tesch’s method of data analysis. Four themes emerged from the data categories and sub categories were identified. According to the themes participants indicated the negative impact of mental illness; as a result they portrayed great desperation regarding the means of accessing a cure for mental illness. Some participants showed insufficient knowledge regarding mental illness and had different perceptions and beliefs regarding the origin of mental illness. Available literature was used to emphasise and support the views that were expressed by both traditional healers and relatives of MHCUs. It has been highlighted from this study that indigenous people of Cacadu District view mental illness as spiritual in origin but they include Western medication for the benefit of the mentally ill. In addition, the relatives of the MHCUs highlighted the economic burden as the major problem that results from mental illness.

Among the Xhosas, the healing sickness called intwaso is interptreted as a call by the ancestors to become a healer. Transpersonalists also see these initiatory illnesses as spiritual crises, while according to the widely accepted Western psychiatric view, illness is purely perceived in physical and psychological terms. A case study was conducted where a single participant who has undergone the process of ukuthwasa and is functioning as a traditional healer was interviewed. A series of interviews were done where information was gathered about significant experiences related to ukuthwasa process. Tapes were transcribed and a case narrative was written and interpreted using the traditional Xhosa beliefs, the western psychiatric and the transpersonal psychology perspectives. Strengths and weaknesses of each perspective were then examined.

MAAS / Centre for African Studies / See the attached abstract below

Thesis (M. A. (Clinical Psychology)) -- University of Limpopo, 2020 / Suicidal behaviour is a global health concern. The youth have been found to be at an exceptional risk in terms of suicidal behaviour due to a variety of problems that they encounter. Studies have been conducted to conceptualise suicidal behaviour. However, cultural aspects have often been neglected or marginalised. In Africa traditional healers play an important role in health care provision and the conceptualisation of problems encountered by the people. The present study was aimed at exploring how traditional healers conceptualise youth suicidal behaviour in Bakenberg, Limpopo Province. A qualitative exploratory method was utilised to execute the study. Study participants included ten traditional healers (six females and four males) aged between 35 and 85 years of age, who were selected using a snowball sampling method. A conversational method was used to collect data, employing semi-structured interview questions as a way of initiating conversations. The conversations were conducted in Sepedi and later translated into English. The study revealed that suicide is mainly understood to be multifaceted. Witchcraft, family problems, poor problem-solving skills, substance use, life difficulties and other secondary factors were all identified as central themes. The study revealed that suicide is a speciality within traditional healing, thus only those who are gifted and trained can assess or intervene. Ditaola (divination bones) and ancestral guidance were reported to be some of the means used to identify suicidal youth. The study also revealed that talk therapy (counselling) and herbal medicine „Molebatsa‟ were used as the main intervention methods. Herbal medicine is used as both a prevention and treatment of suicidal behaviour in youth. Thus it can prevent the occurrence of suicide or calm an individual who had a failed suicide attempt.