A Research Report submitted to the Faculty of Arts, Department of Sociology, University of the Witwatersrand, Johannesburg, in partial fulfillment for the degree of Master of Arts. Johannesburg, 1994 / This research report seeks to explore the issues surrounding the organisation of traditiional healers and how their world views can be contextualised within tradtionalism and modernity. [Abbreviated Abstract. Open document to view full version] / MT2017

M. Tech. (Department of Visual Arts and Design, Faculty of Human Sciences),Vaal University of Technology. / The sangoma cloth is one of the objects which the Zulu people use to utilised in terms of culture and tradition and still is significant amongst African diviners. Initially, sangomas (traditional healers/diviners) dressed in animal skin, but because of the lack or deficiency of the animal skin, the cloth substituted the skin. The cloth carries a wealth of sacred symbolism and meanings which have been constructed by the sangoma community to best fit or describe the symbolic meanings and the potencies embedded in them. However, such cultural artefacts and symbols change over time, and new ones emerge through cultural practice. Therefore, the tension between conserving the religious and sacred, on the one hand, and the emerging, context and contingency based development on the other leads to problems of acceptability, authorized use and sanctified adaptation. This project explores the symbolism in the meaning and function of the sangoma sacred cloth which forms part of the sangoma dress code. It sets out three sets of interwoven binaries or tensions. Firstly, it explores the tensions between the liminal of ritual practices, and the liminoid (following Turner 1969), so that the second set of tensions, namely between the sacred and the profane (or secular or the commodified) can be explored. This leads to the third set of tensions, namely between Indigenous Knowledge Systems on the one hand and a potential Global Knowledge System on the other. In this way the tensions in the use of the sangoma cloth was explored, to attempt to determine a system that would assist in defining at what moment and following what dynamics the symbology would move from one side of the set of tensions to the other. The artist/researcher worked together with a focus group of sangomas who are part of a nongovernmental organization are based in Sedibeng region. This study’s research methodology is a Practice-led research approach within the framework of qualitative research methodology in the Fine Arts. The first method of data collection included one-on-one interviews from which the data was analysed and from which the existing designs could be reworked into new ones. Following this, a series of design and artmaking processes were followed, where five original cloth designs were taken through six different redesign iterations. The third method was a focus group method where the focus group participants (consisting of the original sangoma community, but with a ritual to request insight from the ancestors/amadlozi and therefore their contributions) was employed to view the five sets of redesigned cloths, to attempt to establish the moment when the Indigenous Knowledge System and the sacred of the sangoma cloth enters the secular domain which forms part of Global Knowledge Systems. The research project offers one system or methodology which is based on comparison as presented by the community who claim originality, in that the community itself decide when something needs to be protected by IKS and when it may be allowed to move into a public, shared, domain. The findings of this project were done by the owners of the cloth which resulted in them stating that: to claim IKS, one has to make an inquiry with the community who owns it; one cannot claim an entire design as IKS due to the composition or design having individual elements which have distinct meanings; The element of colour plays a dominant role within the sangoma community; and finally, for this project a clear and powerful system of humanity was set out by the sangomas/amadlozi that the sacredness of the cloth lies with the human who wears or uses it, and not with the cloth itself.

Thesis (M.Sc. (Botany)) -- University of Limpopo, 2013 / Traditional medicine plays a major role in the primary health care of many people residing in rural areas. People in these areas still consult traditional healers who utilise plants as medicine. Medicinal plants have come under increasing pressure due to a number of factors, which have resulted in the decline of certain species, extinction in others, and a general decrease in biodiversity of high use areas of South Africa, Blouberg Mountain included. To date there has been a lack of information on how traditional healers utilise the Blouberg Mountain with respect to amounts and species removed, or where the most important collecting sites are located. Thus, no conservation strategy exists for the Blouberg Mountain to ensure sustainable management of its natural resources. Furthermore, there is a perception amongst elders of this area that, as with indigenous knowledge around the world, the knowledge centered around Blouberg’s medicinal plants is declining, and little formal documentation of that knowledge has taken place. Consequently, this study investigated aspects related to medicinal plant use such as collection, patterns of collection, legislation, storage and packaging of medicinal plants by traditional healers around Blouberg Mountain. These were documented via a semi-structured questionnaire and a data collection sheet. Furthermore, traditional harvesting methods employed by traditional healers, and in situ conservation issues related to species removal from the mountain were investigated. Data was collected between September 2010 and September 2011. Sixteen villages in close proximity to the mountain, and 32 healers (two per village) were selected. In addition 16 consulting rooms were sampled (one per village) in order to gather information on the number of species collected from the mountain and stored in the consulting rooms. The 16 most used (indicated by village traditional healers) collection tracks, (one per village surrounding Blouberg Mountain), were travelled with traditional healers to record botanical and vernacular names of the medicinal plants, vegetation type, habitat, parts used, harvesting method, replacement value of plant species and perceived rarity of collected material. A Garmin GPS was used to record waypoints for the beginning and end of each track. Co-ordinates were logged automatically every 10 m. A map using Quantum GIS software to capture the position of the healers’ collection tracks, overlaid with topographical and vegetation information, and protected area information of the Blouberg Mountain, was generated. Geographic Information System software was used to geo-process the collection tracks of the healers with respect to where medicinal plants were collected relative to the various vegetation types. This gave information on vegetation types important to healers. The majority of traditional healers were females. Most of them had no formal education, with only a minority reaching secondary school. Due to their low level of literacy they tended to shy away from sources of written information, with the result that none of the questioned healers had any knowledge of the various national or provincial environmental legislations. The majority of them see between 15 and 20 patients per month. Most of the healers had more than 30 years of experience in traditional healing. The study found 64 plant species commonly used for medicinal purposes. Most of them were harvested for their roots and bark. According to the healers, Boophane disticha and Hypoxis hemerocallidea are declining in Blouberg Mountain, with Warburgia salutaris, endangered in South Africa, not perceived as rare or declining. However, a number of plant species recorded in the Red Data List as of least concern, or not threatened, are seen as rare by the healers. These include Clivia caulescens, Erythrina lysistemon, Lannea schweinfurthii and Maerua juncea. No exotic species were documented from the surveyed tracks. However, two naturalised exotics were collected from the mountain, namely Cassytha filiformis and Corchorus tridens. Cocculus hirsutus, a naturalised exotic and Abrus precatorius, an exotic species were found in one of the consulting rooms. Dichrostachys cinerea, Philenoptera violacea and Tarchonanthus camphoratus, which are indicators of bush encroachment, were identified on selected tracks. Tracks on which indicators of bush encroachment are present should be investigated more thoroughly to ascertain the extent and severity of such a threat. vii Investigations into healers’ collection tracks showed that the Soutpansberg Mountain Bushveld vegetation type is the most heavily utilised of the five vegetation types around Blouberg Mountain. This vegetation type is vulnerable to human population densities as most species were collected from it, therefore it should be conserved and managed if possible as it is targeted for plant species of medicinal value. The most travelled tracks were found in the Catha-Faurea Wooded Grassland community. Solutions to the problems of over harvesting of medicinal plants require local innovations and the full participation of traditional healers in resource management initiatives. The development of medicinal plant nurseries together with propagation of key species will be a crucial management tool, as this will reduce over harvesting of natural resources from the wild. In conclusion, it was found that although most species utilised around Blouberg Mountain are abundant and not threatened, healers are nevertheless concerned about dwindling medicinal plant supplies. They would welcome conservation initiatives and the use of GIS maps would be useful in prioritising conservation areas.

A large number of Black patients seen by the mental health team in South Africa consult indigenous healers. An awareness of the diagnosis and treatment given to patients by traditional healers, would therefore enhance both the rapport with and treatment of those patients who seek help from the mental health professionals and para-professionals.

Traditional healing is one of the most trusted methods of healing in South Africa, especially in rural areas, where health-care infrastructure is inadequate. People have depended on this method of healing since time immemorial. That belief has been strengthened by the fact that this method keeps people in touch with their ancestors. Traditional healers are trusted and believed to be the link between people and their ancestors. The Dwesa community is amongst the areas that still have strong belief in traditional healing. Traditional healers have a variety of methods of healing that they use, these methods have been trusted for people of all age groups. These methods are ukugabha, ukufutha and ukucima. Traditional healers prescribe them for both major and minor illnesses. They are believed to play a role in cleansing people from inside and outside. These methods together with other methods that are used in traditional healing are being explored in this study. This exploration is based on the fact that this information will be integrated into the teaching of isiXhosa to Pharmacy students at Rhodes University. This is an initiative to create awareness amongst health-care practitioners about traditional healing methods, so that they can caution and advise their patients about medicine taking behaviours, also to make them approach the subject in a sensitive manner. An isiXhosa course has been taught to Pharmacy students, as a pilot in 2007 and as an elective in 2008 onwards. This course deals with cultural issues in a broad manner, the issue of traditional healing specifically, and these methods of healing are outlined in the course, such that students have an understanding first of what a traditional healer is and their role in providing health-care services.

This is a study of Cape Nguni diviners practising in the townships of Grahamstown where, during the 1970s, there was a large and active concentration of diviners treating clients from the locality, the rural areas and even the large urban centres further afield. The study situates local diviners in the socio-economic, cultural and religious context of contemporary township Iife during the 1970s (see chapter 1 and section 2.1). The personalities and socio-economic circumstances of diviners (and herbalists) are described as well as their case-loads, the various problems they treat, the relations between them and their clients, the economics of healing and the ethics pertaining to the profession (see chapter 2) . Chapter three focuses on the various problems and afflictions - which are largely of an interpersonal nature - suffered by those who are eventually inducted as diviners and the ritual therapy this necessarily entails. Here we see how the diviner, what Lewis (1971) terms a 'wounded healer', becomes an expert in interpersonal and social relations as a result of suffering problems - largely connected to the family but not necessarily limited to it - in interpersonal relations and that require a ritual, and thus social, prophylaxis. The main theoretical argument is that the diviner, qua healer, functions as a hybrid of Levi-Strauss' s bricoleur and Castaneda's 'man of knowledge' artfully combining the ability of the former to invert, mirror or utilise analogies from linguistics to make everything meaningful and the ability of the latter to creatively bend reality . The diviner's cosmology is described in terms of a 'handy', limited but extensive cultural code/repertoire of signs, symbols and metaphors that is utilised in getting the message across to others and in which animals bear the main symbolic load (see chapter 4). This leads logically to a reappraisal of Hammond-Tooke's (1975b) well-known model of Cape Nguni symbolic structure particularly in so far as it pertains to the way in which diviners classify animals, both wild and domestic (see section 4.6). A striking evocation and confirmation of the view argued here, namely of the diviner as bricoleur/'man of knowledge', is contained in chapter five dealing with an analysis of the diviner's 'river' myth and the context, form and content of the divinatory consultation itself. Finally, the conclusions, arising out of this study of contemporary Cape Nguni diviners in town, are evaluated in the ligrht of Lewis's (1966, 1971, 1986) deprivation hypothesis of spirit possession (see chapter 6)

Collaborations between researchers and African traditional healers on medicinal plants need to go beyond the flow of information from African traditional healers to researchers. Mutual beneficiation wherein African traditional healers reap rewards due to the information they possess is necessary and has been legislated in South Africa. The manner in which such beneficiation occurs and how it will be distributed should be subject to negotiation between (a) the researchers and holders of indigenous knowledge and (b) among holders of indigenous knowledge themselves. Beneficiation can be in the form of access to information, monetary or through shares in commercialised products, amongst others. African traditional healers involved in the collaboration with researchers of the Department of Biochemistry and Microbiology and the Department of Pharmacy at the Nelson Mandela Metropolitan University beneficiated by having access to knowledge and medicinal plants cultivated in the medicinal garden. Beneficiation was expected to extend to monetary gains from the sale of sewn garments and plants from a medicinal plants nursery which was to be developed and from a herbal topical product which was also to be developed. The aim of this research project was to develop a wound healing herbal cream consisting of Bulbine frutescens and Carpobrotus edulis as active ingredients. B. frutescens demonstrated better wound closure properties when compared to C. edulis and the combined extracts. The scratch assay wound was completely closed after 24 hours at B. frutescens concentrations of 5 μg/ml and 10 μg/ml. B. frutescens was more toxic to 3t3-L1 cells than C. edulis, but it was less toxic than the combined extracts. None of the extracts were toxic to Vero cells and the combined extracts significantly promoted their proliferation. Antibacterial activity of all the extracts was low. C. edulis showed antiviral activity against human herpes simplex virus 1 at 62.5, 125 and 250 μg/ml, while the combined extracts were active at 250 μg/ml. The combined extracts exhibited synergistic antioxidant activity. A reverse phase, gradient, high performance liquid chromatography method was developed and validated and used to conduct quality control tests on the extracts and the finished product. It was concluded that the use of whole chromatographic data instead of common peaks data is best for analysis of medicinal plants. The cream that was developed used buffered cream as the base and was stable at 25 °C/65 percent RH for one month with regard to organoleptic and rheological properties and microbial preservation.

The aim of the study was to examine the procedures followed by traditional healers treating people living with HIV and AIDS in the Instika Municipality and the challenges faced by them in this endeavour. Using the qualitative research method, in-depth interviews and focus group discussions were conducted with twenty traditional healers. Among the significant findings of this study were the hardships encountered by traditional healers in terms of finance, the transport needed to collect medicinal plants, the shortage of medicinal plants, the lack of co-operation from the formal health care sector and the discrimination and abuse suffered at the hands of members of the community, with Christians and members of the SAPS being among the chief antagonists. It is also acknowledged in this study that traditional healers have been trained by the Department of Health concerning issues of hygiene and that traditional healers have knowledge of the symptoms of HIV and AIDS. It can therefore be concluded that traditional healers have a significant role to play in preventing the spread of HIV and AIDS if they employ preventative measures such as the use of protective gloves and limiting the use of a blade to one patient only. However, traditional healers are not supplied with safety kits or condoms to distribute to patients who consult them for treatment of STIs.

The use and trade in medicinal plant products in South Africa is a cultivating sector of rural development. In order to conserve these plants and develop sustainable production, policies to promote domestication have been adopted. However, users view cultivated plants with scepticism. The key for policy makers is to understand how users respond to scarcity of species and whether domestication can be a solution. The main purpose of the study is to give an overview of variables that influence the rate of adoption of medicinal plant gardens. The last discussion will investigate whether domestication of species is an appropriate solution to conservation, or whether the intervention should be promoted as a local economic development option. The research took the form of a case study approach focusing on a specific area, with participatory and qualitative phases providing the basis for a semi-structured interview schedule, designed to assess the healer's acceptability of medicinal plant gardens, their comparative perception of cultivated and collected plants in their natural habitat/environment, and constraints in the establishment of medicinal plant gardens. Results indicated that:<li> The type of healer influences acceptability of medicinal plant gardens; •Healers use medicinal plant gardens to supply urban demand and provide income; • Healer and client perceptions of medicinal plant potency influence acceptability of cultivated plants; •Type of healer influences the environment in which species are collected. • Ancestral belief system forms an integral component of healers behavioural pattern.</li> The study concludes that:<li> Local scarcity of medicinal plants alone does not stimulate demand for nurseries; • Rituals associated with some treatments influence collection, storage and cultivation patterns; • Policy makers also need to promote domestication for commercial production and to investigate alternatives for propagating the population of some plant species in their natural habitat/environment to cater for specific needs of healers and • Interview responses, although useful, cannot always be taken at face value<//i>. / Dissertation (M Inst Agrar ( Agricultural Extension))--University of Pretoria, 2005. / Agricultural Economics, Extension and Rural Development / unrestricted

PhD (Psychology) / Department of Psychology