The aim of this thesis is to assess the nature of African Traditional healing system with special reference to Mpondo culture. It is a case study of the Mpondo people of the Eastern Cape. The focus of the study was on the historical facts, the cultural background, the religious experiences and the traditional healing system of this people. Stimulated by the fact that Mpondo people appear to be a marginalized group, undermined and sometimes sidelined, the research seeks to set the record straight. A lack of documented information about this people is the major contributing factor to their lost identity. This stems from the fact that very little has been written about them. Even when such writings are found, they often contain distorted information. In some books, they are mistakenly represented as amaXhosa or a Xhosa sub-group. They are mostly regarded as having no culture, no language or identity. In terms of language, isiXhosa is taught at schools in Mpondoland. This research is an attempt to raise awareness about the reality of the situation of the Mpondo people. Without this knowledge, the Mpondo people can not regain their lost identity, people-hood, humanity and dignity. Through this knowledge, a dehumanised people can fight for their rights. AmaMpondo need to rediscover the spirit of Africanness, so that they know that they belong to Africa. As T Mbeki puts it, Africa needs to be refounded as a space that is centred neither on the market nor on the fortress, but rather on what geographer Paul Wheatley called, its "ceremonial complex" (Mbeki, T., 20 in Chidester). The Mpondo people were primarily dehumanised by the Cape Colonial government. Precolonial Mpondo culture and its post-colonial history was examined. Dehumanising factors among Mpondo came in the form of labels and insults. Their religion was referred to as "pagan" whilst they were at times called "kaffirs", a Malaysian term meaning a non-believer. Now is the time for the revival of the Mpondo as a people of Africa, 'for a country that frowns on its culture by calling us savage and barbarians is a lost country' (Mutwa, p 22, Sunday Tribune, 16 .July 2000). This research sought to investigate the means and ways of restoring the lost dignity of the Mpondo people. In chapter two and three, a survey of Mpondo culture, their world view their religion and their identification of diseases and their treatment was made. Out of this survey it has been indicated that not all was destroyed by the encroachment of the western civilization. "Christianity and western medicine functioned as a secularising ferment in Africa, dethroned the traditional healer, replacing witchcraft, causation with medical history and introducing modem hygiene" (Jansen G.) Mpondo people still practise and believe in their healing system. This shows that although the foundations have been shaken, the base on which to rebuild its culture is still firm. What is now needed is to resist all forms of cultural expression. Sound reconstruction and reconciliation is the end goal of the research. Cultural reconstruction is the basis for sound reconciliation. Because the forces that be, broke the basis of a reconciled and organised society, there is a need to commence with the reconstruction of the people's culture. Cultural reconstruction becomes central particularly in a country which is threatened by social evils, such as a high crime rate, poverty, incurable or death threatening diseases such as HlV/AIDS and unemployment. Without reconciling the people with their culture and African Traditional Religion, any attempt to solve the above mentioned problems may not be easily achieved. Such a construction should not be confused with what Chidester calls '1:he construction of an inventory of Mrican traditional religion which recalls colonial efforts to create systematic boundaries within which African populations were contained. Enclosed within a stable secure and unchanging religious system" (Chidester 2000 : 15). The point at issue here is the reconstruction of a people's culture, based on its natural dignity. Such reconstruction should aim at the international marketing of the people's culture. The thesis is a pointer to the seriousness of the demand for the speedy reconstruction of religion and medical practice. ''The time is past when western medicine was the much praised vehicle for the propagation of the gospel to foreign cultures - missionaries are the heavy artillery of the missionary army" (Walls 1982 : 22). Healing and African Traditional Religion should be a base of such a reconstruction process. First and foremost, African Traditional Religious researchers who are adherents and practice the religion, should take a lead in such a process. This refers to the people on the ground who must be directly be involved. For, ''the non-western voices have not spoken or intervened in this debate" (Jansen G : 09). This may sound racial or ethnic, but the fact of the matter is that most • of the time, the people on the ground have not as yet surfaced, conscientised and organised as a religious group. What is needed is the democratisation of all cultural councils so that more funds are generated for the development of African Traditional Religion standards. It should be taught at schools. More air time on radio and television stations should also be allocated to African Traditional Religion. As in the rest of sub-Saharan Africa, studies of the recent democratisation wave have so far tended to limit themselves to the role of the churches and to the lesser extent to Islamic communities. ATR has not received the attention it deserves (Schoffieers : 405). The reconstruction of African Traditional Religion and African Traditional Healing systems are the only positive step towards the proper representation of African culture. This will contribute to the recent efforts to positively represent the traditional religious heritages of South Africa. If it is motivated by Christian acculturation or even Africanist revitalization, the process runs the risk of perpetuating the colonial legacy to the extent that it repeats the inventory approached or abstracts the mentality of 'ubuntu' or African humanity, from political, social and economic relations (Chidester : 2000 : 15). Formations such as the NACATR (National Council of African Traditional Religion) and THO (Traditional Healers Organization) are in line with the promotion of African culture based on religion and healing just as the constitution of South Africa demands. ''The primary objects of the commission for the promotion and protection of the rights of cultural religious and linguistic communities are (a) to promote and respect the rights of cultural religious and linguistic communities, (b) to promote and develop peace, friendship, humanity, tolerance, national unity among religious and linguistic communities on the basis of equality, non-discrimination and freedom of association, and (c) to recommend the establishment or recognition in accordance with national legislation of a cultural or other council or councils for a community or communities in South Africa (The Constitution of the Re.public of South Africa 1996 Chapter 9: 101). / Thesis (Ph.D)-University of Durban-Westville, 2001.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2004.

Abstract not available. / Thesis (Ph.D)-University of KwaZulu-Natal, Durban, 2006.

Traditional Chinese religion involves the belief in a large number of good and evil spirit beings who are arranged in a strict hierarchical order. The spirit world is a mi r r or ed existence of the world of the living and the hierarchical order is a copy of that which was observed during the Han dynasty. Even the spirit beings are portrayed in the clothing styles of that period. The Chinese tend to be eclectic and syncretistic in their religion. Their approach to the adoption of a set of beliefs may be described as supermarket shopping for religious ideas. The historical development of Buddhism, religious Taoism as well as certain of the new religious movements in Tai~an show ample evidence of attempts to syncretise rites and beliefs. The development of filial piety since the earliest period of China's history gave rise to the formalisation of behaviour towards parents and the earlier ancestors. Certain behavioural patterns became entrenched as rites which were observed even after the death of the parents. The educated class of traditional China saw the observance of such postfunerary rites as culturally educative exercises to instill family loyalty and reverence for the dead. Such rites were also used as opportunities for the bereaved to deal with their grief in a ceremonious manner. The less educated were more prone to practise such rites as the worship of the ancestors. Filial piety served as the vehicle of ancestor veneration and in the more extreme cases, ancestor worship. The study provides a number of insights related to the different attitudes of Chinese Protestants towards the cult of the ancestors which were previously not available. A reasonably strong fundamentalist attitude exists in the Protestant community which decries any ritualistic association with the ancestral cult. A large number of Protestants draw a distinction between the cultural and the religious aspects of the ancestral cult. The reverence shown to the ancestors is seen as cultural and therefore acceptable as long as reverence is interpreted as the showing of a deep respect for the dead. The churches do not show a deep understanding of the role which the cult plays in the culture of the community. The practice of filial piety continues to be observed in tandem with the parallel Biblical teachings. However, the role of filial piety as the vehicle of ancestor veneration has not been fully grasped by the majority of church leaders and even less by the members and adherents. Certain of the churches embarked on a low profile programme to combat ancestor veneration rites especially among the senior citizens in their congregations. The attendance at the two major cultic festivals by Christians ' is no longer seen as attendance or participation in a religious rite. Such visits to the graves of relatives and friends are considered as cultural and social activities completely devoid of religious implications. The researcher found that because confusion exists in the use of certain religious terms, a corresponding confusion exists in the practice of the ancestor cult by some Chinese. On the whole, the study revealed a relatively well-informed community even amongst the younger people who were locally raised and educated when certain rites such as the 'Inviting home' ceremony was mentioned. The cult of the ancestors in Johannesburg shows a traditional persistence Johannesburg. ls gaining a few thousand environs. in spite of the Protestant influences In certain instances it appears that the new momentum, especially with the influx Taiwanese Chinese into Johannesburg and in cult of a its Many of the new immigrants continue to traditional funerary rites. observe the The sympathetic attitude of the Roman Catholic church towards the veneration of Confucius and the ancestors may in fact encourage the continued observance of the cultic rites. The Chinese Protestants continue to be faced with religious and cultural issues in terms of continuity and discontinuity. The churches and their members need to consider these issues with greater intensity and urgency. Guidelines are needed for the new generation of Chinese Protestants to the age-old question: what must a Christian surrender of his culture for the sake of his faith? / Thesis (Ph.D.)-University of Durban-Westville, 1989.

No abstract available. / Thesis (Ph.D.)-University of Durban-Westville, 2005.

Abstract not available. / Thesis (Ph.D.)-University of Durban-Westville, 1998.

This study identifies the most popular alternative health therapies among Muslims who live in Kwa-Zulu Natal. It then examines the philosophies underlying these therapies with a view to establish whether there is conflict between these therapies and the fundamental teachings of Islam. Finally, it determines the responses of Muslim therapists and patients respectively to potential areas of conflict. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2007.

In this study I indicate that the variety of psychological and social research perspectives that continue to interrogate the question "Who am I" has generated profuse and ambiguous definitions of identity, and that particular global trends are producing a corresponding flux in identity construction. In this thesis I argue that although such trends are emerging, for those with a spiritual proclivity there is an experience of the self as "enduring", an essence that may not be able to be immediately concretized by the individual, but a sense of continuity of self regardless of the external binaries of race, culture and language, that gives impetus for such individuals to enter into common dialogue as Hare Krishna devotees. The enquiry, which is located within the International Society for Krishna Consciousness (ISKCON) Temple of Understanding, Durban, South Africa, as a context, examines the influence of institutional, physical and cultural dynamics, and self-reflexivity in identity formation of the Hare Krishna devotees. In relation to the "enduring" sense of self the following critical questions are asked in the study, viz. what is the institutional identity of ISKCON and how is it derived; what are the physical, religious, social and educational features of the context within which these identities are formed; how and why are the resident devotees of the who are variegated in term of race, culture and language, able to create their identities as devotees; what are the possible changes in the lifestyle and value-systems of these resident devotees since they first joined; and how do the devotees understand and experience notions of self and Truth? To place the devotee identity in perspective, a brief description of the historical background of ISKCON is undertaken, its position in relation to Hinduism, and various research issues about ISKCON and within ISKCON is discussed. Through the use of prevalent identity construction theories and perspectives, I review the academic trends challenging sets of value that are exclusionary, and trends of globalization, easternization, and multiculturalism and new religious movements, detraditionalization, and de-institutionalization with a view to understanding identity construction. To understand the ISKCON devotee identity, I examine its theological perspective that derives from its Gaudiya Vaisnava heritage, consisting of several scriptures that describe the nature and characteristics of the self. Arguing for the use of descriptive and interpretive validity through the lens of an ethnographic scientist, I position myself as a deep-insider, discussing the benefits and difficulties of this stance. In arguing for understanding as a major component of validity, I address the issues of what constitutes Truth in social science research and introduce a contemporary use ofphronesis as a methodological technique to extend the argument that expert evaluation based judgements, intuition and practical wisdom play a highly significant role in research, and should not be surpassed in favour of only analytical, scientific and technical knowledge. It is suggested that the institutional identity of ISKCON is a disseminated process occurring at many sites, framed by various activities, and manifest particularly in its organizational structures, and the physical context and cultural contexts. Using current theorizing about how Truth is generated in the academic arena, the spiritual Truths as understood by the devotees are juxtaposed, as well as intersections between Truth and the notions of identity are examined. Several insights emerge from the data that confirm the existence of a more internal, "enduring" sense of self, beyond external binaries of race, language and culture. For the devotees this sense of self emerges as a spiritual identity, a distinction being made between the conditioned self, i.e. that "self as socially constructed, or reflexively determined, on one hand, and the individual or possessor of the self, called atma, a premise that frames his identity as a "servant" of Krishna. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2006.

In this Research Document I would attempt to quantify the degree of Cultural Alienation that fellow South Africans (from the major ethnic, racial and religious groupings) experience when they embrace Islam. A secondary objective would be to quantify the degree to which one 's worldview changes (views on the Middle East conflict, America and the West and South African politics) on embracing Islam. I will attempt to do so by employing both qualitative and quantitative methods in the Research process. Questions such as: is culture a separate entity from religion and if so what is the difference? What are the ingredients that comprise this concept we call culture? I will also look at the theoretical and theological arguments surrounding these issues in Islam from its original sources and scholars. A survey will be conducted by way of a questionnaire, with reverts to Islam, to establish the degree of their alienation with regard to food, dress, Arabic as a language, rejection from family and friends and views on the Middle East conflict, USA and the West and South African politics. Since all data collected will be analysed according to acceptable statistical methods, it will be assumed that the average results obtained would be a good indicator of the degree of cultural alienation a fellow South African (from a particular ethnic / cultural group) would have to undergo when contemplating embracing Islam. The Research findings indicate that cultural alienation does indeed take place when someone embraces Islam, but that it varies and is dependent on both individual, external and cultural factors . The Research findings also show that in the case of reversion to Islam, changes in one's worldview also take place, the extent of which is dependent once again on individual and external factors . One of the main findings of the research is that there is no specific quantum percentage with regard to the extent of cultural alienation for any given individual embracing Islam, as there are many variables. There are however, general trends and patterns, which do provide helpful guidelines for someone contemplating embracing Islam. / Thesis (M.A.)-University of KwaZulu-Natal, 2005.

It is a well-known fact that: a) Ministers conduct their work under enormous pressure b) They carry a burdensome workload trying to meet unrealistic expectations from their congregations and the community at large c) This also impacts negatively upon their own families who tend to suffer neglect and lack of quality time. The inevitable result is descent into a state of burnout and stress. This dissertation: 1) Analyses this predicament 2) Suggests ways of overcoming it. 3) It draws on the insights of both secular wisdom and Biblical scripture. 4) It aims to bring about healing and restoration to the beleaguered minister so that he can once again resume his life’s calling in a state of wholeness. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2008.