Submitted in fulfilment of the requirements for the Degree Philosophiae Doctor in Health Sciences, Durban University of Technology, 2017. / Background Cancer is a global concern because it affects and kills millions of people worldwide. In South Africa, patients frequently move between traditional health practitioners and radiation oncologists to seek cure of cancer, yet these health practitioners do not communicate with each other. Consequently, the treatment is often disrupted and imcomplete therefore compromising the survival of patients. The future of the health system in effective treatment of patients with cancer is dependent on health practitioners’ changing fundamentally in their co-operative practice. The aim of this study was to explore the practice of traditional health practitioners in the treatment of patients with cancer in order to describe a viable co-operative practice between them and radiation oncologists and ultimately develop traditional health practitioners as a component in the health system in the treatment of patients with cancer. Methods An exploratory descriptive qualitative study using an interpretive phenomenological approach was employed to collect data from 28 traditional health practitioners and four radiation oncologists in KwaZulu-Natal utilising snowball and stratified purposive samplings for the former and latter, respectively. Semi-structured face-to-face and group interviews were employed to collect primary data from traditional health practitioners and data from the radiation oncologists were collected through face-to-face and email interviews. Data were transcribed verbatim and analysed using framework analysis. Results It emerged that the referral of patients, in addition to external conditions, individual attributes, trusting attitudes of participants as well as organisational dynamics and philosophy of practice, were the main categories used by participants in their understanding of co-operative practice in KwaZulu-Natal. The patient is the main player in the co-operation between parties, and coordinates the health practitioners’ activities during treatment. Effective co-operative practice is time consuming and requires commitment, co-operation and training of the participants. Conclusion Considering the problems associated with treatment of cancer when patients move freely between the traditional health practitioners and radiation oncologists, resulting in interruptions in treatment, co-operative practice between the two health practitioners is paramount. The development of traditional health practitioners could result in extending their role in the management of cancer and therefore increasing the accessibility of cancer services. It follows that a workable practice between traditional health practitioners and radiation oncologists in the treatment of patients with cancer could be an inclusive health system where the parties work in parallel with the patient being the main actor in the collaboration. There should be a healthy relationship between all those involved in the collaboration in order to facilitate referral of patients between the health practitioners. / D

A questionnaire survey was conducted in five different villages in Mpumalanga Province. Hundred and fifty traditional healers were interviewed. The aim of the survey was to record and document indigenous knowledge held by the traditional healers on wild ginger and eight other popular plants used by them. The healing properties of wild ginger as perceived by traditional healers, ranged from healing coughs, colds, flu, hysteria, malaria and menstrual disorder, to protection against lightning. Majority (77%) said that there was no difference in medicinal value between cultivated and those grown in the wild. The majority of the traditional healers (72%) said they would appreciate proper training on how to domesticate these plants. Traditional healers do not have professional knowledge and skills to produce theses medicinal plants. Therefore training is crucial to impart these skills. The income category of traditional healers ranged from less than R200 to a maximum of R3000. Traditional healers received as few as 1 to 5 patients per day. The consultation cost ranged from R20 to more than R95. People who gathered plants for traditional healers ranged from 1 to 10 depending on the popularity of the traditional healer and the size of his/ her surgery. An experiment was carried out at Johannesburg Center for the disabled (JOCOD), Lenasia, South of Johannesburg, in a plastic tunnel and under a shade net. The objective of the experiment was to determine the effect of using a tunnel or a shade net on the yield of rhizome and to determine the effect of different harvesting periods on rhizome yield of wild ginger. The treatments were four in number, namely; two growing structures (tunnel and shade net) and two harvesting periods. On the effect of harvesting periods on yield, although there was no significant differences in the number of enlarged roots harvested between the first harvesting period and the second harvesting period, the number of roots tended to be higher during the first harvesting period compared to the second harvesting period. There was a significant difference in the number of rhizomes between the first and the second harvesting periods. On the effect of growth structure on yield of wild ginger, the number of enlarged roots was significantly higher from plants grown in a tunnel compared with those grown in a shade net. There was a significant difference in rhizome circumference between plants grown in a plastic tunnel and those grown in a shade net. There were interactions between the harvesting date and growth structure for fresh enlarged root mass. Fresh mass of enlarged roots of wild ginger was greater during the first harvesting date than during the second harvesting date for plants grown in a plastic tunnel. For small scale or resource poor farmers, herbalists and traditional healers who wish to grow wild ginger under protection, it is better to grow wild ginger in a plastic tunnel than under a shade net, probably because wild ginger performs well in warm conditions. The plastic tunnels have a tendency of maintaining warm temperatures during winter months. Early harvesting of wild ginger at the end of June 28/06 than harvesting in September. This could be because wild ginger grows rapidly throughout the summer season and in winter, the growth rate drops (dormant stage) making early winter the right time to harvest. / Dissertation (M Inst Agrar (Horticulture))--University of Pretoria, 2007. / Plant Production and Soil Science / unrestricted

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

Four plant species traditionally used for the treatment of diabetes by South African traditional healers and herbalists were investigated for hypoglycaemic activity. Species included Schkuhria pinnata (Lam.) Cabrera, Pteronia divaricata (P.J. Bergius) Less Elaeodendron transvaalense (Burtt Davy) R.H. Archer and Euclea undulata Thunb var. myrtina (Burch.) Hiern. Acetone and ethanol plant extracts were prepared and tested in vitro, for glucose utilization, at concentrations of 12.5 µg/ml on three cell lines namely; Murine C2C12 myocytes, Chang liver cells and 3T3-L1 preadipocytes. Metformin, at a concentration of 1 µM (0.166 µg/ml) was used as positive control for hepatic cells and insulin at a concentration 1 µM (5.7 µg/ml) for myocytes and preadipocytes. Toxicity tests were done for all extracts on preadipocytes and hepatic cells, but not on myocytes as these cells were exposed to the extract for only a short period (1 hour) during the hypoglycaemic bioassay. Preadipocytes and hepatic cells were exposed to the plant extracts for 48 hours. The four plant extracts were further investigated for hypoglycaemic activity by evaluating inhibiting effects on carbohydrate-hydrolising enzymes alpha-glycosidase and alpha-amylase. In vitro hypoglycaemic analysis revealed that acetone and ethanol plant extracts of S. pinnata, E. undulata and E. transvaalense, displayed hypoglycaemic activity in one or more of the various cell lines, whereas, P. divaricata showed no hypoglycaemic activity. The best results were obtained with the ethanol and acetone extracts of S. pinnata in preadipocytes with a glucose uptake of 148.2% and 79.6% respectively, above control (100%). However, about 50% preadipocytes survived on exposure to the extracts of S. pinnata at 12.5 µg/ml indicating significant cytotoxicity. Glucose uptake of 63.3% was observed by the ethanol extract of S. pinnata on hepatic cells. E. transvaalense showed hypoglycaemic activity on preadipocytes exhibiting glucose uptake of 38.6% above control 100%. Glucose uptake of 62.2 % were obtained by the E. undulata extract in C2C12 myocytes, with 100% cell viability. E. undulata scored a +3 and was chosen for further analysis. Antidiabetic activity and toxicity of the plant extracts were taken into consideration when scoring was applied. Alpha-glucosidase and alpha-amylase results indicated that P. divaricata extract inhibited alpha-glucosidase (IC50 31.22 µg/ml) whereas E. undulata (IC50 2.80 µg/ml) and E. transvaalense (IC50 1.12 µg/ml) extracts inhibited alpha-amylase. Results obtained indicated that all four plant extracts tested have the ability to lower blood glucose levels to some extent and in different manners and therefore corroborate the ethnomedicinal use of these four species in the treatment of diabetes. Phytochemical studies of a crude acetone extract of the root bark of E. undulata var. myrtina produced a new á-amyrin-3O-β-(5-hydroxy) ferulic acid compound (1), and three known compounds; betulin (2), lupeol (3) and epicatechin (4). The chemical structures were determined by spectroscopic means. In vitro assays on C2C12 myocytes revealed that (2) (21.4%) and (4) (166.3%) were active in lowering blood glucose levels whereas (1) (IC50 4.79 µg/ml) and to a lesser extent (4) (IC50 5.86 µg/ml) and (3) (IC50 6.27 µg/ml) inhibited alpha-glucosidase. These results indicated that the crude, E. undulata acetone extract does contain compounds that display hypoglycaemic activity. The hypoglycaemic activity of four plant species including E. undulata, and the four isolated purified compounds, are reported for the first time. / Thesis (PhD)--University of Pretoria, 2010. / Plant Science / unrestricted

From a psychological perspective there seems to be scant knowledge regarding the perceptions and beliefs of black traditional healers in South Africa about mental wellness and, consequently, also about mental illness. The aim of this qualitative study is to encapsulate the beliefs of black traditional healers in terms of four major areas, namely, definitions of mental wellness, definitions of mental illness, causes of mental illness, and approaches to promoting mental wellness. A convenience sample of black traditional healers was selected to participate in this study. Most of the participants practice in the greater Gauteng region and hold a monthly gathering in the Hammanskraal area where most of the research was conducted. There were no specific requirements in terms of age, gender, or field of specialisation. A total of 37 black traditional healers participated. A questionnaire was used to gather information on the beliefs and perceptions of the participants about mental wellness. The participants completed the questionnaires, after which the data was collected, and then analysed by means of thematic analysis. After the data had been analysed and transcribed it was returned to the participants for them to ascertain whether the interpretations were correct. The data that was interpreted showed that the black traditional healers participating in this study have very poorly developed definitions of mental wellness, as well as inadequate knowledge about Western mental health workers. The unique definition of mental illness as perceived by black traditional healers gave rise to new insights. During the research it emerged that there was a pressing need for proper training for black traditional healers in terms of what mental wellness actually is, and the functions of Western mental health workers. Also to the flipside it provides very important insights as to how mental wellness, mental illness and the management or promotion of these are perceived and approached by the black traditional healers participating in this study. / Dissertation (MA (Clinical Psychology))--University of Pretoria, 2008. / Psychology / unrestricted

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.

Thesis (M. COM. (Accounting)) -- University of Limpopo, 2015 / Cost accounting has been seen as one of the most effective management tools in strengthening an organisation’s performance through effective decision making and systematic cost accounting formulation and implementation. Although cost accounting was more prevalent in the private sector and public sector, it is still insubstantial and unpopular in African traditional healing in the sense that there is limited literature or evidence that supports the use of cost accounting in African traditional healing. The main aim of this the study is to examine the need of cost accounting practices in African traditional healing and the reason for its partial application. In so doing, this requires examining the necessity of cost accounting practices’ adoption to improve product and service pricing in African traditional healing, examine the reasons for the partial application of cost accounting practices in African traditional healing and to suggest or recommend how the adoption of cost accounting practices can improve product and service pricing in African traditional healing. This research was undertaken with the traditional healers in the Makhuduthamaga Local Municipality. Data were collected through the focus group interview which was conducted with African traditional healers. One focus group interview was conducted with seven African traditional healers consisting of six females and one male participant. The research findings revealed that there is a need to facilitate decisions in traditional healing through cost accounting principles regarding the appropriate costing of products and services of the traditional healers through the provision of accurate cost accounting information in traditional healing. However, there were also a number of factors that encouraged traditional healers to use cost accounting in the context of African Traditional Healing and have confidence in integrated cost accounting in traditional healing.

Thesis (M. A. (Psychology)) -- University of Limpopo, 2016 / Several studies have shown that alternative health care practitioners play an important role in addressing the mental health care needs of individuals by offering culturally appropriate treatment. In South Africa, it has been suggested that indigenous healers are frequently consulted for mental illness when compared to their Western trained counterparts. The aim of the present study was to explore the conceptualization of mental illness by VhaVenda indigenous healers. Specifically, the study sought to achieve the following objectives: a). Establish what VhaVenda indigenous healers understand about mental illness; b). Determine the types of mental illness identified by VhaVenda indigenous healers; and, c). To determine what indigenous healers in this community perceive as the signs and symptoms of mental illness. A qualitative approach, and in particular, the case study method was used in the present study. Ten indigenous healers (male = 8: female = 2), aged between 35 and 60 were selected through snowball sampling and requested to participate in the study. Data were collected using semi-structured interviews and analysed using the content analysis method. The following psychological themes emerged from the study: a). participants understanding of mental illness; b). causes of mental illness; c). types of mental illness; d). signs and symptoms of mental illness; e). diagnoses of mental illness and f). Treatment of mental illness. The findings revealed that there are multiple causalities of mental illness and were accounted for by African indigenous beliefs. The findings of the present study further suggested that the participants do not have an elaborate nosological system that distinguishes between the different types of mental illness. Instead of giving names to the illnesses, the participants tended to describe the illness based on what is perceived as the cause which emanate from cultural ideologies. Furthermore, the results revealed that indigenous healers use the following treatment modalities to treat mental illness: namely, the use of herbs and indigenous practices. The study is concluded by making a few recommendations, that among others include consideration been given to some form of collaboration between indigenous healers and western trained health care practitioners.

The Rathwa of Kadipani village are adivasi (original inhabitants, tribe) residing in a rural part of Gujarat State, India. Primarily farmers, the Rathwa live in an area where development-related projects, such as mineral mining and damming on the Narmada River, are increasingly impacting their livelihood, health status, and quality of life. The local economy is impacted by uncertainty regarding access to water from the Narmada River, concerns related to the extraction of minerals from a mine in Kadipani, and economic issues that arise when the primary wage earner of the household becomes ill. This dissertation addresses Rathwa health care practices, relying primarily on social constructivism and a political economy framework. I also discuss feminist theory when I analyze women, health care, and spirituality, and modernization theory when I consider the impact of development on health. This study examines the intersection of ethnomedical health care practices (e.g., indigenous/folk medicine/faith healing, Ayurveda and homeopathy) with biomedical/allopathic health care practices. The pluralistic health care system available to the Rathwa in both Kadipani and Kawant villages offers services from private and public sectors, resulting in individuals and families in search of treatment frequently accessing multiple health care providers of both the ethnomedical and/or biomedical categories simultaneously. Treatments for illness may include a visit to a Bhoua (faith healer), a public clinic provided by the government, and home remedies prepared from locally available medicinal plants. This junction of ethnomedical and biomedical health care practices impacts family health care seeking behavior and decision making in a number of ways. With a variety of health care providers available, people will go from one provider to the next until they receive the treatment they are requesting (e.g., antibiotics, injections, etc.), or their symptoms dissipate and they are healed. This practice may result in conflict with certain aspects of Rathwa history, tradition, and cultural practices, such as forgoing a visit to the indigenous healer, a practice which is considered part of Rathwa tradition, and going straight to the public clinic for prescription medications, or giving birth in the public hospital instead of using a traditional birth attendant at home.

Thesis (Ph. D. (Psychology)) -- University of Limpopo, 2020 / Eurocentric literature has contributed towards the understanding of homosexuality for centuries. However, there is very little literature on perceptions of homosexuality from an African perspective. Based on this historical gap, the aim of the current study was to explore Northern Sotho traditional healers’ perceptions of homosexuality in the Capricorn District in Limpopo Province, South Africa. This was with the intention of documenting themes pertinent to Northern Sotho culture regarding homosexuality. Ten (10) participants (7 females and 3 males) were interviewed in the current study and they were selected using snowball sampling. Data was collected using individual face-to-face interviews guided by semi-structured questions and analysed using Thematic content analysis (TCA). The study was underpinned by Afrocentricity. The main themes and sub-themes which emerged from the data analysis were: homosexuality threatens family structure and values; homosexuality is regarded as a taboo and a disgrace; homosexuality and ancestral calling; historical evidence of homosexuality; homosexuality is confusing; homosexuality and western culture; homosexuality and cleansing (mourning process); homosexuality, traditional healing and ancestral calling; homosexuality and initiation schools as well as proposed interventions to curb homosexuality. The results of the study suggest that understanding homosexuality is not consistent with Northern Sotho culture. The study contributes to knowledge and information within Northern Sotho culture and offers suggestions for indigenous knowledge systems (IKS), academic training, policy development and legislation in terms of homosexuality and the indigenous culture. The study also offers guidelines, which health care workers and any other relevant personnel who work closely with homosexuals, should be cognisant of. Furthermore, valuable lessons were also reasoned from the current study in terms of homosexuality and Northern Sotho culture in the area where the research took place.