Traditional healers are one among professionals that are viewed as the most significant people in African Society. They are accorded the highest esteem because of the role they play in saving people’s lives and promoting cultural aspects such as ukuhlonipha amasiko in isiZulu. It should be remembered that this word ukuhlonipha which means to respect, is used across cultures to maintain peace within family and society. It all depends on which culture promotes it more than others. It is sociolinguistic truism that ukuhlonipha is essentially linked to the ubuntu philosophy of African people. However, traditional healers more than other people follow ukuhlonipha culture in numerous ways, especially when they meet, being consulted and during traditional ceremonies. They serve and promote what in IsiZulu is known as ukuhlonipha, which to the uninitiated and sometimes even to the scholars of this philosophy is a mystery. It is for this reason and others that people view them as the soul of society. This study looks at relevant sociolinguistic theories especially the politeness theory to analyze most of the hlonipha features shown by traditional healers, apprentice and people during consultation. / African Languages / M.A. (African Languages)

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In 2007 the National People and Parks Programme was rolled out as a platform for co-management between successful land claimants, indigenous natural resource user groups and conservation authorities. It aimed to promote social ‘transformation’ in conservation management by responding to the needs of all South Africans. This thesis engages with the efforts made by CapeNature Conservation Board and RasTafari bushdoctors in the Boland area to resolve a conflict around the illegal harvesting of indigenous medicinal flora from protected areas. An investigation into the discursive and material practices of the RasTafari bushdoctors reveal what they present as a substantially different way of being-with-nature in comparison to the historically produced dominant conception of nature. This difference cannot be understood outside the complex relations from which they emerge and allows a better understanding of the social condition for the possibility of Bossiedokters’ voices to be heard today. This thesis culminates with a critical analysis of recent dialogues between Bossiedokters and CapeNature around co-management platforms. These I argue reveal that the inequalities voiced by the healers are once again silenced by government practices ostensibly designed to uplift them. Conceptualising this conflict through the lens of ‘environmentality’ suggests its usefulness as well as its limitations in grasping contemporary South African dilemmas about transformation of nature. While RasTafari bushdoctors want to reclaim their social authority, the question remains how and whether they will be able to transform conservation practice before conservation practice transforms them. / AFRIKAANSE OPSOMMING: Die Nasionale ‘People and Parks’ program was in 2007 aangekondig as die platform vir mede-bestuur tussen suksesvolle land eisers, inheemse natuurlike hulpbron gebruikersgroepe en natuurbewaringsowerhede. Dit het ten doel gestel om sosiale "transformasie" in natuurbewaring te bewerkstelling deur gehoor te gee aan die behoeftes van alle Suid-Afrikaners. Hierdie tesis vertolk die pogings aangewend deur CapeNature Conservation Board en RasTafari Bossiedokters in die Boland ten einde die konflik te oorkom rondom die onwettige oes van inheemse medisinale flora vaniut beskermde gebiede. Die ontleding van die diskursiewe en materiële praktyke van die RasTafari Bossiedokters openbaar hoe hul vertolking van hul unieke wyse van omgang-met-natuur staan in kontras met die dominante histories-geproduseerde opvatting van die natuur. Hierdie verskil kan nie verstaan word buite die komplekse sosiale verhoudinge waaruit dit materialiseer nie, en kan bydra tot 'n beter begrip van die sosiale toestande benodig om te verseker dat die Bossiedokters se stemme meer helder gehoor kan word. Hierdie tesis ontwikkel as 'n kritiese ontleding van onlangse dialoë tussen Bossiedokters en CapeNature soos gevoer rondom mede-bestuur platforms. Die dialoë openbaar dat aanklagtes van sosiale ongelykheid gemaak deur die Bossiedokters, bloot stilgemaak word deur die regering se strukture, ten spyte daarvan dat die strukture oënskynlik ontwerp was om hierdie ongelykhede aan te spreek. My konseptualisering van hierdie konflik as ‘n voorbeeld van 'environmentality’, toets die toepaslikheid sowel as die tekortkominge van hierdie konsep om sin te maak van kontemporêre Suid-Afrikaanse dilemmas aangaande die transformasie van die natuur. Die RasTafari Bossiedokters poog steeds om hul sosiale aansien te herwin, maar die vraag bly staan of hulle in staat sal wees en hoe hulle tewerk moet gaan ten einde natuurbewaring se praktyke te verander voordat natuurbewaringspraktyke hulle verander.

D. Tech. (Department of Chemistry, Faculty of Applied and Computer Sciences)|, Vaal University of Technology. / Medicinal plants provide valuable alternative sources of drugs and drug discovery because many have been used in traditional practices for centuries to manage or treat various forms of ailments. The aim of this study was to evaluate the biological activities of nine medicinal plants used by Zulus in Mabandla village, KwaZulu-Natal province, South Africa to treat inflammation and to isolate selected active compounds against studied pathogens from Alepidea amatymbica and Pomaria sandersonii. The plants were selected on the basis of an ethnobotanical survey based on questionnaire response and verbal interviews that were conducted in Mabandla village with the local traditional healers and herbalists. The isolation of compounds from Alepidea amatymbica and Pomaria sandersonii was based on the bioassay based study which was carried out in this study. Bioassay guided study involving in vitro anti-inflammatory measurement using soya bean derived 15 Lipoxygenase, free radical scavenging capacity against the ABTS●+ radical cation and DPPH● radicals; antimicrobial and bioautography assays against Staphylococcus aureus, ATCC 29213, Pseudomonas aeruginosa ATCC 27853, Enterococcus faecalis ATCC 29212, Escherichia coli, ATCC25922, Candida albicans, Cryptococcus neoformans and Aspergillus fumigatus were carried out using the plants extracts, fractions and pure compounds. Isolation of compounds displaying biological activity was carried out by using open column chromatography and preparative thin layer chromatography (PTLC). The compounds were characterised by use of Nuclear Magnetic resonance, (NMR) and Mass Spectrometry (MS). The DPPH sprayed TLC showed that all the nine plants contained antioxidants. Most of which were contained in polar fractions of acetone and methanol. Results of the assays displayed a range of biological activities comparable to the positive controls used for each assay. DPPH● scavenging displayed EC50 values ranging between 1.008 and 467 Kg/ml. The highest activity was observed with the methanol fraction of Berkheya setifera with an EC50 value of 1.008 Kg/ml followed by the crude extract of Gunnera perpensa with EC50 value of 1.069 Kg/ml. Carissa bispinosa hexane fraction had the lowest activity of 467.7 Kg/ml. The Pomaria sandersonii DCM extract had the highest ABTS●+ radical scavenging activity by Pomaria sandersonii DCM extract, (1.273 Kg/ml) for the ethyl acetate, (5.973 Kg/ml) while the hexane fraction from Eucomis autumnalis had the lowest activity (929.4 Kg/ml). The activity of Pomaria sandersonii extracts and fractions demonstrated that the plant contains antioxidants that react with both DPPH and ABTS radicals although higher activities were shown by ABTS as displayed by the lower EC50 values. All the crude fractions and extracts had high to moderate antibacterial activities (20-625 Kg/ml) and anti-fungal activities (20-2500 Kg /ml). Pomaria sandersonii crude and fractions had the highest antimicrobial activity compared to other plants. Some MIC values for P. sandersonii dichloromethane and ethyl acetate fractions (80 Kg/ml in each case) compared well with gentamycin (4 Kg/ml) since they showed same values against Staphylococcus aureus, Enterococcus faecalis, Escherichia coli and Pseudonomus aeruginosa. The dichloromethane, acetone and methanol fractions were also active (20 Kg/ml) against both Candida albicans and Aspergillus fumigatus. Inhibition of pathogen growth demonstrated by the polar fractions of the studied plants suggested that some of the active compounds would be soluble in water. A total of seven compounds were isolated from Alepidea amatymbica and Pomaria sandersonii. We propose three were new compounds after considering literature search involving closely related research to this investigation. These were two diterpenes from Alepidea amatymbica, namely, 14-acetoxo-12-oxokaur-16-en-19-oic acid labelled as 0657 and 16-hydroxy-kaur-6-en-19-oic acid given the label 06-2 in this study. The third suspected new compound is the chalcone dimer, which is referred to as EM86 in this study from Pomaria sandersonii. EM80-2 was obtained as a mixture of the cis and trans of 2’, 4, 4,’-trihydroxychalcone or 1-(2,4-dihydroxyphenyl)-3-(4-hydroxyphenyl)-2-propen-1-one, from Pomaria sandersonii. The three diterpenes, 14-acetoxokaur-16-en-19-oic acid (0652), 13-hydroxy-16-kauren-19-oic acid (06B) and 14-oxokaur-16-en-19-oic acid (06431) were isolated from Alepidea amatymbica for the first time. Isolated compounds were further tested as individual compounds and results showed that 16-hydroxy-kaur-6-en-19-oic acid (06-2) had weak activity against tested bacteria and fungi with the MIC: Staphylococcus aureus (320 Kg/ml) and Candida albicans, (320 Kg/ml). On the other hand 13-hydroxy-kaur-16-en-19-oic acid (06B) was more active against, Staphylococcus aureus (160 Kg/ml) and Aspergillus fumigatus (40 Kg/ml). The yellow compound that was isolated from Pomaria sandersonii, 1-(2, 4-ihydroxyphenyl)-3-(4-hydroxyphenyl)-2-propen-1-one was antimicrobial with the following MICs: Candida albicans: 80 Kg/ml; Pseudomonas aeruginosa, Escherichia coli, Enterococcus faecalis, Staphylococcus aureus: 160 Kg/ml and Aspergillus fumigatus: 625 Kg/ml. There were two mixtures referred to as EM 49 and EM 77 from Pomaria sandersonii which were difficult to purify but had anti-microbial inhibitory activities worth reporting. EM49 had MIC against Candida albicans of: 160μg/ml; Pseudomonas aeruginosa: 320 Kg/ml, Escherichia coli: 80μg/ml, Enterococcus faecalis 80μg/ml, and Staphylococcus aureus: 80μg/ml and Aspergillus fumigatus: 320μg/ml. EM 77 had MIC against Escherichia coli: 80 Kg/ml and Cryptococcus neoformans: 80μg/ml. Further work on their purification need to be done since in this research we are just reporting on their high MIC activities. The medicinal plants used to treat inflammation under different disease conditions in the Zulu community of Mabandla village, Kwa-Zulu Natal, South Africa have some relevant biological activities. The various antimicrobial, antioxidant and anti-inflammatory activities support the validity of their healing capacities that the traditional healers of the community claim to possess. Although there is evidence of good antimicrobial, antioxidant and anti-inflammatory activities by the crude extracts, the high levels of sucrose in P. prunelloides and glucose in G. perpensa should be borne in mind when using their decoctions in traditional medicine particularly by diabetic patients. In vitro results for the antioxidant, antinflammtory and antimicrobial activities carried out in this investigation illustrate that the plants can be a source of treatment and management for inflammation related conditions. These therefore justify their use in Zulu traditional medicine. However, in vivo assays should be carried out in order to completely validate claims by the traditional healers that they treat inflammation related conditions. / Vaal University of Technology

Health care service providers in South Africa and elsewhere in the world are increasingly faced with an enormous challenge of modeling their approach to health care to meet the needs and expectations of the diverse societies they serve. The norms and customs that are inherent in these indigenous cultures are fundamental to the day-to-day existence of the people concerned and may hold a key to the understanding of many aspects of their lives, including the understanding of disease, in the case of this thesis, those transmitted sexually. A grounded theory study was used based on its theory of symbolic interactionism to explore the indigenous knowledge and health practices of the Vhavenda in sexually transmitted diseases. Data was collected through in-depth interview with traditional healers and key informants. Snowball sampling was used to idenify key informants as categories continued to emerge. Dara was analyzed using three basic types of coding namely, open coding, axial coding and selective coding. The findings of the study revealed a variety of terms used to identify SDs. Also emerging from the results was that cultural gender roles in the Vhavenda society justify women as sole agents of STDs. In accordance with grounded theory the decriptions of types of diseases, disease patterns, signs and symptoms culminated in "dirt" as the core category. It came out clear that dirt in the form of women'svaginal discharges and moral dirt is the main course of a STDs. It was also evident that strategies for combating STDs will have to take into account popular beliefs and attudes regarding views on STDs as well as the role and influence of traditional healers. Based on the above findings guidelines for designing a module for teaching health professionals has been formulated to aid them in understanding the beliefs and practices of people they serve. / Health Studies / D. Litt et Phil. (Health Studies)

Traditional healers are one among professionals that are viewed as the most significant people in African Society. They are accorded the highest esteem because of the role they play in saving people’s lives and promoting cultural aspects such as ukuhlonipha amasiko in isiZulu. It should be remembered that this word ukuhlonipha which means to respect, is used across cultures to maintain peace within family and society. It all depends on which culture promotes it more than others. It is sociolinguistic truism that ukuhlonipha is essentially linked to the ubuntu philosophy of African people. However, traditional healers more than other people follow ukuhlonipha culture in numerous ways, especially when they meet, being consulted and during traditional ceremonies. They serve and promote what in IsiZulu is known as ukuhlonipha, which to the uninitiated and sometimes even to the scholars of this philosophy is a mystery. It is for this reason and others that people view them as the soul of society. This study looks at relevant sociolinguistic theories especially the politeness theory to analyze most of the hlonipha features shown by traditional healers, apprentice and people during consultation. / African Languages / M.A. (African Languages)

Le cancer du foie est le 6ème cancer le plus fréquent et le 2ème plus meurtrier dans le monde. Au Cambodge, en raison du contexte historique et économique, les données précises concernant cette pathologie manquent. A l'aide d'outils épidémiologiques, nous avons décrit les caractéristiques de 553 patients atteints de cancer du foie à l'hôpital Calmette à Phnom Penh, et ainsi mis en évidence l'importance de l'infection par les virus des hépatites B et C chez les sujets étudiés. Puis, nous avons documenté les connaissances de 42 de ces patients vis-à-vis de leur maladie. Nous avons détaillé leurs itinéraires thérapeutiques, mis en évidences des pratiques à risques (forte utilisation d'injections thérapeutiques et de techniques de dermabrasion), et le recours fréquent à des médecines dites traditionnelles. Nous avons ensuite tenté de comprendre les stratégies de prise en charge des patients souffrant de maladies hépatiques par les médecins traditionnels, et mis en évidence la variété des remèdes utilisés et l'importance de la perception khmère des propriétés des plantes. Enfin, à l'aide d'un modèle in vitro de culture de cellules cancéreuses hépatiques couplé à des outils d'analyse métabolomique, nous avons évalué 10 espèces médicinales, sélectionnées sur des critères bibliographiques et de terrain, et tenté d'identifier les composés potentiellement responsables de l'activité antiproliférative observée. / Liver cancer is the 6th most common and 2nd most lethal cancer in the world. In Cambodia, due to the historical and economic context, there is a lack of accurate data on this pathology. Using epidemiological tools, we described the characteristics of 553 patients with liver cancer at the Calmette Hospital in Phnom Penh, and thus highlighted the importance of infection with hepatitis B and C viruses in the subjects studied. Then we documented the knowledge of 42 of these patients about their disease. We have detailed their therapeutic itineraries, highlighted risky practices (high use of therapeutic injections and dermabrasion techniques) and the use of traditional medicines. We then attempted to understand strategies for the management of patients with liver diseases by traditional healers, and highlighted the variety of remedies used and the importance of Khmer perception of plant properties. Finally, using an in vitro model of liver cancer cell culture coupled with metabolic analysis tools, we evaluated 10 medicinal species, selected on the basis of bibliographic and field criteria, and attempted to identify the compounds potentially responsible for the antiproliferative activity observed.

MA ( Psychology) / Department of Psychology

MA (Psychology) / Department of Psychology / See the attached abstract below

MA (Tshivenda) / Senthara ya M. E.R. Mathivha ya Nyambo dza Afrika, Vhutsila na Mvelele / See the attached abstract below

This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever. / Religious Studies & Arabic / DLITT ET PHIL (REL STUD)