In many African traditional societies, the felt needs of people are usually met by the services of the shaman or other traditional medicine specialists. These needs vary and they could include the need for protection against witchcraft and evil spirits. Another need in Africa is for physical and psychical health. These needs are felt by many Africans inside and outside ecclesiastical structures. Despite centuries of western influence and teaching by missionaries, these felt needs have not gone away. The sensitivity to the spirit world and its impact on the human and material word still remains a firm belief in the African socio-spiritual reality. In its missiological responsibilities in the past and now, the church in Africa continues to display a theological deficiency in addressing this vacuum in African spirituality. Consequently, many African Christians are trapped in the dual, two-tier or split-level Christianity. This shows itself in times of existential crises in which many committed and respectable African Christians revert to traditional religious practices as a means of meeting their spiritual needs, due to the church’s inability to do so. This observed lack of traditional Christian theology and its irrelevancy to African life, has left many African Christians in a dilemma. It is this lacuna in Christian theology and practice that the researcher seeks to address in this study. By analysing documents on spirits in the first-century Jewish world and the two-volume work of Luke-Acts, the researcher endeavours to show the relevance and possible appropriation of the New Testament message to African spiritual realities. This is based on the understanding that the world of the first-century Jews and other communities in the Mediterranean region at the time, has more in common with Africans than the extremely naturalistic, rationalistic and abstract-oriented worldview of the early western missionaries who initially brought the gospel to Africa. Central to the researcher’s thesis, is the argument that, if early Christians, as exemplified by the Lucan audience, could respond to the fears, problems and realities of the spirit world by using God-ordained, spiritual and biblically acceptable means and not magical ways, African Christians, too, who find themselves in similar situations, can do the same. The contention in this study is that the rediscovery of the aspect of the spirit world of the New Testament message will go a long way towards resolving the problem of split-level Christianity in Africa. This task remains a theological imperative for New Testament scholarship in order for the church to present a holistic message to the masses of Africa and to demonstrate how the immanence of the Christian God in Jesus Christ through the power of the Holy Spirit, relates to the daily needs of spirit-sensitive Africans – a message that Luke tried so hard to convey to his readers in the first century. / Thesis (PhD (New Testament Studies))--University of Pretoria, 2006. / New Testament Studies / unrestricted

Around Africa there seems to be an increasing disillusion with 'development', seen under the rubric of teleological 'progress', which is touted by post-colonial governments as being the cure for Africa's ailments and woes. Numerous authors have pointed out that this local disillusion, and the attempt to manage the inequities that arise through development and modernity, can be seen to be understood and acted upon by local peoples through the idiom of witchcraft beliefs and fears (see Geschiere & Fisiy 2001; Geschiere 1997; Nyamnjoh 2001; Comaroff & Comaroff 1993; Ashforth 2005) and spirit possession nanatives (see Luig 1999; Gezon 1999), or more simply, occult beliefs and praxis (Moore & Sanders 2001). The majority of the Mayeyi of Namibia's Eastern Caprivi perceive that development is the only way their regiOn and people can survive and succeed in a modernising world. At ~he same time there is also a seeming reluctance to move towards perceiving witchcraft as a means of accumulation (contra Geschiere 1997). This notion of the 'witchcraft of wealth' is emerging, but for the most part witches are seen as the enemies of development, while spirit possession narratives speak to the desire for development and of the identity of the group vis-a-vis the rest of the world. The thesis presented argues that, although modernity orientated analyses enable occult belief to be used as a lens through which to 1..mderstand 'modernity's malcontents' (Comaroff & Comaroff 1993), they can only go so far in explaining the intricacies of witchcraft and spirit possession beliefs themselves. The dissertation argues that one should return to the analysis of the cosmological underpinnings of witchcraft belief and spirit possession, taken together as complementary phenomena, in seeking to understand the domain of the occult. By doing so the thesis argues that a more comprehensive anthropological understanding is obtained of occult belief and practice, the ways in which the domain of the occult is constituted and the ways in which it is a reflection or commentary on a changing world.

This research sought to investigate the phenomenon of strange behaviour related to spirit possession called amakhosi in Mdantsane Township in East London in the Eastern Cape Province of South Africa. This spirit phenomenon has recently been prevalent in Township schools in the Eastern and Western Cape Provinces where school children were said to be possessed by a spirit which caused them to demonstrate a strange kind of destructive behaviour. These occurrences were also reported in the newspapers and community radio stations. All these media communications reported that teachers, parents and community leaders were increasingly concerned over a growing trend wherein children purchase muti called amakhosi which makes them to behave mysteriously and at times climbed school walls with their bear hands and at time becoming violent to the extent of threatening other learners and educators. The informants included community members, learners and educators. In a mainly qualitative research method, empirical data was collected from five selected high schools by means of observations, individual interviews and group discussions. The main aim of this study was to better understand this amakhosi phenomenon and to determine whether it is a spiritual, drug related or a social phenomenon. The findings of the study suggested that amakhosi possession is partly a spiritual phenomenon and should not be overlooked as it can result into serious crimes leading to death just like in the recent cases of satanic killing reported among the youth in South Africa. Secondly, there is also a strong element of drug abuse among the youth associated with amakhosi rituals. Lastly, amakhosi is more than just a spiritual issue. It is a socio-economic problem which mostly involves the youth who are struggling in identifying their roles and positions in the post apartheid South Africa. The main recommendation is that the amakhosi phenomenon needs a „wholistic‟ approach and not to just intervention by involvement of prayers and traditional healers.

M.A. / Szasz (1961), in a book entitled, "The Myth of Mental Illness", argues about the age-old debate, whether the diagnosis of mental illness is culturally related or not. In today's multicultural milieu, clinicians are confronted with this same problem. For the purpose of the present qualitative study, Ancestral Possession (AP) and Multiple Personality Disorder (MPD), will be considered. The initial purpose of the study was to explore the fields of Ancestral Possession (AP) and Multiple Personality Disorder (MPD) amongst black subjects, and to explore how these two phenomena are understood within a cultural context. Due to practical problems encountered in finding a black subject diagnosed as suffering from MPD, the subject focus had to be slightly altered. The aim of the study was changed to investigating MPD, as a Western culture diagnosis, and AP, as an African culture diagnosis, and comparing these two phenomena. The phenomenological approach was used as a theoretical basis for the study. It was assumed that since this study focuses on subjective experiences, the phenomenological approach would be more applicable. Two case studies (MPD and AP) comprise the data of this study. A video tape, consisting of interviews of the two case studies, is part of the data, including a literature study on both phenomena. The data analysis focused on comparing the personal background of the two case studies and the manifestation and treatment of both phenomena within their cultural contexts. The differences and similarities that emerge, are discussed. It was found that there are some similarities and also some differences between the two phenomena. Similarities are found, for instance, in the symptom profile of the two phenomena. The core personality in MPD usually presents with a fragile appearance (physical and psychological) and will report losing time (having time that is unaccounted for, because other personalities had taken over). The same thing happens with isiguli (literally, patient), a person who is being called by the ancestors. She looks sick, she will find herself in places without knowing how she got there. In both phenomena the subjects appear tormented before integration. The two conditions are also alike in terms of their effect on the central personality. The ancestral spirits and the alter personalities seem to play the same role of enabling the core personality to be well-functioning. In terms of the differences found between the two phenomena, ancestral possession is socially approved in the African culture whereas multiple personality disorder is considered an illness from the Western perspective. The role of socio-cultural factors seems to complicate matters. As enculturation continues and white South Africans are becoming traditional healers, it would be interesting to see how many black South Africans will in future, be diagnosed as suffering from MPD as there are very few, if any, at present. In terms of etiological factors, MPD is usually a result of trauma whereas ancestral possession is a religious experience. The results were inconclusive in that some aspects, for instance, physiological manifestation of AP could not be clearly explained. This is due to the fact that there has not been any laboratory research done to examine the chemical and physiological changes of traditional healers when under the influence of ancestral spirits. As opposed to that, MPD subjects have been reported to have alter personalities that would indicate different EEGs and some other physiological differences.

One area of history that historians have ignored is that of children and their relationship to witchcraft and the witch trials. This thesis begins with a survey of historical done on the general theme of childhood, and moves on to review secondary literature about children and the continental witch trials. The thesis also reviews demonological theory relating to children and the roles children played in the minds of continental and English demonologists. Children played various roles: murder victims, victims of dedication to Satan, child-witches, witnesses for the prosecution, victims of bewitchment or possession, and victims of seduction into witchcraft. The final section of the thesis deals with children and English witchcraft. In England children tended to play the same roles as described by the demonologists.

The traditional healing practices of the Vhavenda people include one very important component, the malombo ritual healing practice. This healing practice has been conducted for centuries. It involves the use of music (including singing and the use of drums and shakers for rhythm), dance and elements of theatre performed by the person to be healed, the healer, invited malombe (community members who have been through the same ritual), as well as family members and supporters. The importance of this ritual as a healing process has long been acknowledged. Of interest in this study, however, is the role-played by the music itself in facilitating the healing process. The ritual cannot take place without the music; neither is the music used outside this specific ritual. Seven representative malombo songs have been partially notated by John Blacking and N. J. van Warmelo also as recorded texts. However, since this ritual is closed and seldom open to strangers, their research was, of necessity, limited. Through long-term fieldwork, and from an insider perspective, this thesis is based on participation in more than fifteen malombo rituals during the field research period (2005-2014). Songs and performances were recorded as possible and some are included on the accompanying CD. In addition, transcription was utilized as a tool to demonstrate the core melody of selected songs, with the acknowledgement that transcription in Western notation limits the demonstration of the creative mato1 process that is fundamental to the malombo ritual. This thesis argues that that music plays a vital role in this healing ceremony, and it is through the mato process that the ancestors are called to heal. The texts of the songs at times include words of the Tshikalanga language that is spoken by the Vhakalanga of Zimbabwe. Most significantly, music is seen as the bridge between the ancestral spirits and the patient and participants in the ceremony, thus underscoring its fundamental importance in Vhavenda culture. / Thesis (DMus)--University of Pretoria, 2017. / SAMRO / Music / DMus / Unrestricted

Les propriétés intellectuelles sont-elles des propriétés? « Usus, fructus et abusus » décrivent le contenu et précisent la nature du droit de propriété au sens classique. C'est l'outil que nous retenons pour examiner les droits de propriété intellectuelle. Droit d'auteur, brevet, marque, dessins et modèles sont passés au crible du triptyque. Manifeste, le décalage entre l'usage de la création et l'usus privatif et matériel de la chose corporelle ne nous semble pourtant pas rédhibitoire. En revanche, réunion de l'usus et du fructus, la jouissance économique de la création n'apparaît ni exclusive ni absolue. Partagée et dirigée, elle se démarque trop, pour nous, de celle d'une chose corporelle. Surtout, l 'abusus creuse un fossé entre le créateur et le propriétaire. Davantage que la disponibilité des prérogatives morales du créateur, c'est celle de ses prérogatives patrimoniales qui réserve des surprises et nous arrête. Cumulées, jouissance et disposition invitent à distinguer non seulement entre le droit d'auteur et les droits de propriété industrielle, mais avant tout entre les propriétés intellectuelles et la propriété de droit commun. Globalement, le triptyque est à la fois surabondant (le créateur a moins de pouvoir que le propriétaire) et insuffisant (le créateur a plus de pouvoir que le propriétaire). Il ne rend pas compte de la nature juridique singulière du droit du créateur. Pour conclure, les propriétés intellectuelles n'entrent pas dans le moule de la propriété traditionnelle. À l'examen, elles nous paraissent également irréductibles aux définitions modernes de la propriété. Pour nous, la propriété ne peut ni ne doit qualifier le droit si singulier du créateur. / Is Intellectual Property true Property? In French Law, the Right of Property is classically described and even defined by reference to its components: “Usus, Fructus, Abusus,” such as outlined by Roman Law. Hence, this trilogy shall be our tool of choice, and guide us as we sift through French Copyright, Patents, Trademarks, Industrial Designs, looking for a possible analogy. The difference between the use (usus) of a creation and that, typically private and material, of a corporeal thing is certainly obvious, but to us, it is not redhibitory. On the other hand, in as much as the exploitation (usus and fructus) of a corporeal thing can be seen as the epitome of the exclusive and absolute power of a person over his thing, that of a creation is a far cry from that kind of freedom. Moreover, the creator cannot ever dispose of his creation in the way or to the extent the corporeal owner can. On those two points, we feel that the gap which separates the creator and the owner cannot be bridged. As a consequence, it seems to us that the powers French Law traditionally vests in the owner do not do justice to Intellectual Property. To conclude personally, the Right of Property in its classical acceptation does not adequately qualify the Right of the Creator. Modem conceptions of Property may well abandon the trilogy, we feel that they still betray the essence of Intellectual Property. The Right of the creator on his creation is profoundly singular, and Property does not begin to describe it, let alone define it. The analogy between Property and Intellectual Property might be said groundless.

The United States has a drug issue that is perpetually problematic. Efforts are being made on every level of government to reduce drug use and deter current and potential future users. Some of these efforts however are putting citizen's rights at risk in a manner that threatens the United States Constitution that hails over both the state and federal governments. My thesis will examine Florida's avant-garde approach to simplifying drug convictions through unprecedented legislation that has already been ruled unconstitutional on its face by the United States District Court for the Middle District of Florida. The decade long struggle will soon culminate in the Florida Supreme Court, and if found unconstitutional, could potentially impact thousands of inmates among other legal consequences. Through literature review and case study I will discuss the history of this issue and conclude by discussing possible rulings of the Florida Supreme Court in State v. Adkins, SC11-1878 (2D11-4559, 2nd DCA). In addition, I will analyze the case timeline that led to the legislative action which is being called into question in Adkins. I hypothesize that the ruling in Adkins will declare Florida's drug statute unconstitutional; however, I further presume that the currently incarcerated defendants will continue to serve their sentences virtually unaffected by the ruling, with some extraordinary exceptions. First, I will discuss the underlying legal premises, succeeded by an analysis of all pertinent case law and literature to assess the constitutionality of Florida's drug statute to further support my hypothesis. My goal for this thesis is to give perspective to the layperson as well as contribute to the statewide legal community through my organization of the subject, and analysis of case law.

Includes bibliographical references (leaves 72-79). / The following study is an ethnographic exploration into young people’s entangled experiences of health and illness in relation to both HIV/AIDS and traditional forms of healing. The research employed a creative, didactic methodology based around a series of workshops conducted with two non-governmental organisations based in Grahamstown’s peri-urban townships: The first, Siyapumelela, maintains a focus on youth and HIV/AIDS; the second, Sakhuluntu, is a cultural group aimed at keeping young people off the streets. The argument begins by challenging the dichotomous relationship that is maintained between Modern Scientific Medicine and traditional forms of healing and calls for a dual standard system in which both epistemologies can be free to operate according to their own medical standards. The study explores young people’s therapeutic environments and tracks, in particular, how young people talk about and represent HIV/AIDS. HIV/AIDS is discussed as a concept metaphor; a domain term that orients a person towards areas of shared exchange and meaning. It is clear that most young people have a well-informed biomedical understanding of HIV/AIDS, yet metaphorically, they see it as a dangerous and destructive force; an uncertain threat in the world. The research poses the question as to why young people continue to put themselves at risk of contracting HIV by exploring the social environments which many young people are subject to – environments that are often characterised by extreme social structural violence. The argument examines the nature of social structural violence as it plays itself out in the everyday lives of the participants and identifies the kinds of challenges that many of them face on a day-to-day basis. Due to fragmented avenues of support and conditions of domestic fluidity, many young people from structurally violent communities are left with feelings of vulnerability and insecurity. Alongside experiences of social and structural insecurity, young people also harbour a sense of spiritual insecurity that stems from the dissolution of the ancestral cult as a result of the historical, yet persisting, fragmentation and reorganisation of the African family unit. The research discusses a form of spirit possession known as Amakhosi that young people engage in in order to (re)gain a sense of security and protection from forces beyond their control.

An arrogant, but brilliant pediatric psychiatrist accidentally exorcises a demon from a young girl during an experimental procedure – only to discover she wants her demon back.