Herbal medicines remain integral part of indigenous health care system in Ghana. Most conventional health medicines are directly or indirectly derived from plants or herbs. Despite its significant role in modern medicine indigenous herbal practices has been on the low light for some time due to perceived antagonistic relationship that exists between practitioners of herbal medicine and their counterpart in the conventional system. Using an indigenous knowledge discursive framework, the thesis examined the relevance of herbal medicine to the contemporary Ghanaian society. The thesis also examined the tension between the indigenous herbal practitioners and their orthodox counterparts. The thesis noted that for health care system in Ghana to be effective, there is a need for collaborate relations between these two practitioners. Also, it was noted that for health care system to be effective in Ghana, spirituality has to be central in the works of the herbal practitioners.

Herbal medicines remain integral part of indigenous health care system in Ghana. Most conventional health medicines are directly or indirectly derived from plants or herbs. Despite its significant role in modern medicine indigenous herbal practices has been on the low light for some time due to perceived antagonistic relationship that exists between practitioners of herbal medicine and their counterpart in the conventional system. Using an indigenous knowledge discursive framework, the thesis examined the relevance of herbal medicine to the contemporary Ghanaian society. The thesis also examined the tension between the indigenous herbal practitioners and their orthodox counterparts. The thesis noted that for health care system in Ghana to be effective, there is a need for collaborate relations between these two practitioners. Also, it was noted that for health care system to be effective in Ghana, spirituality has to be central in the works of the herbal practitioners.

Text in Afrikaans / Hierdie is 'n verkennende studie wat die Tsonga se persepsies omtrent seksualiteit ondersoek. Daar is gekonsentreer op die etiese en sosio-kulturele aspekte van die seksualiteit ten einde riglyne aan die Christelike kerk te verskaf. Die kwalitatiewe navorsingsmetode is gebruik. In hoofstukke twee en drie word breedvoerig verlag gedoen oor die Tsonga se seksuele persepsies en gebruike. Eerstens word gekyk na die nie-Christelike Tsonga en dan na die Christelike Tsonga. Die nie-Christelike Tsonga se seksualiteit is deurspek van rnitiese gebruike en gelowe. Die Christelike Tsonga het minder van die rnitiese maar toon weinig konforrnasie tot die tradisionele Christelike waardes. Uit die tradisionele Afrikareligie is 'n bepaalde etiek oorgeerf. Hierdie etiese beginsels verskil aansienlik van die Christelike etiek. Die Christelike etiek is 'n normatiewe etiek waar die motief vir 'n bepaalde handeling net so belangrik is as die handeling self. Die oorgeerfde Afrika-etiek stel minder belang in die intensies van die persoon wat die handeling uitvoer. Wat saak maak is die gevolge van 'n handeling. Die vraag word gevra waarom die Christelike Tsonga nie nader aan die aanvaarde Christelike norme beweeg het nie. Daar word bevind dat oorgelewerde sosiale tradisies, gebruike en waardes groter invloed op die seksualiteit uitoefen as godsdiens. Die is veral die proses van vervreemding, wat die Tsongakultuur tans ondergaan, wat lei tot 'n toestand van kontakarmoede en 'n gebrek aan singewing. Kan die kerk enige bydrae lewer tot die seksualiteit van die Tsonga? Daar is bevind dat die Christelike sending 'n fasiliterende bydrae daartoe kan lewer dat die Tsonga-gelowige, 'n lokale teologie van die seksualiteit tot stand kan bring. Dit is belangrik dat die Tsongagemeenskap self die teoloog moet wees. Op hierdie manier kan die Christelike godsdiens wel 'n verrykende bydrae lewer tot die seksualiteit by die Tsonga. / This is a investigative study that researches the Tsonga perception of sexuality. Emphasis has been placed on the ethical and socio­ cultural aspects of sexuality in order to provide guidelines to the Christian church. The qualitative method of research was used. In chapters two and three a detailed account of the Tsonga's sexual perceptions and practices is given. Firstly the non-Christian Tsonga was studied and then the Christian Tsonga. The non-Christian Tsonga's sexuality is interspersed with mythical practices and beliefs. The Christian Tsonga have less of the mythical but show little conformation to the traditional Christian values. From the traditional African religions a specific ethic was inherited. These ethical principles differ substantially from the Christian ethics. The Christian ethic is a normative ethic where the motive for an action is as important as the action itself. The inherited African ethic is less interested in the intentions of the person doing the action. The consequence of the action is what matters. The question is asked why the Christian Tsonga did not move closer to the accepted Christian norms. It was found that the inherited social traditions, uses and values exert more influence on the sexuality than the religion. It is above all the process of alienation that the Tsonga culture is presently enduring, that leads to a situation of poor contact and a lack of purpose. Can the church deliver any contribution towards the sexuality of the Tsonga? It was found that the Christian mission could make a facilitating contribution towards the Tsonga believers, enabling them to bring about a local theology of sexuality. It is important that the Tsonga community should be its own theologian. In this manner the Christian religion can make an enriching contribution towards the sexuality of the Tsonga. / Christian Spirituality, Church History and Missiology / Th. D. (Sendingwetenskap)

No description available.

The traditional health care system as it prevails in South Africa is part of African culture and intricately linked with the African world view. It embraces traditional norms and values that have survived to this day. In this sense it is more than a constituent part of medical pluralism which has become a global phenomenon. The role of the traditional healer is far more extensive than that of the modern medical doctor. He advises on all aspects of life, including physical, psychological, spiritual, moral and legal matters. He shares the client's world view. He understands the significance of ancestral spirits, the belief in supernatural forces and the reality of witches. It is in this context that modern scientific medicine has not been able to replace traditional medicine, and arguably never will. Traditional medicine is faced with enormous challenges at present. Firstly, the traditional social order is fast disappearing, making way for the state and the individual whose rights as contained in the Bill of Rights of the 1996 Constitution of the Republic of South Africa may seriously clash with traditional norms. Secondly, especially in an urban environment, the healer may encounter stiff competition from more progressive colleagues and modern physicians. Thirdly, scientific medicine basically regards traditional activities as unscientific, unregulated, often harmful and sometimes fatal. Fourthly, anti-witchcraft legislation hinders the traditional practitioner to deal with witches in the culturally appropriate manner. Traditional medicine will not go away. It is therefore necessary to find ways and means to see it practised in a safe and competent manner. As healers agitate for official recognition, it will be regarded as their corresponding duty to professionalise the traditional sector, create a traditional medical council and establish a register of bona fide healers who possess stipulated qualifications and are subject to rules of conduct and discipline. The modern and traditional sectors are essentially complementary and should be accommodated within a legal framework of official health care that protects healers and healed alike. The legal implications of this strategy are discussed in a global as well as regional African context. / Jurisprudence / LL.D.

The Zionist type of churches under the African Independent Churches have proven to be a force to be reckoned with against the more organized ecclesiastical movements (in particular the Mission Churches). This can be seen in their emphasis around matters related to culture and its methods of healing. As s result this led to the migration of people from the mission churches to these churches and threatened their existence in Botswana. The mission churches have been experiencing the decline in their membership to the Zionist churches because of the lack of openness to the cultural and the value systems of Batswana in Botswana. Mission churches were left with an option of doing introspection and finally acknowledging their failures to contextualise their theology and Christianity among the people they serving. Mission churches ended up opening their doors to the needs of their members. / Christian Spirituality, Church History and Missiology / M.Th. (Church History)

The Zionist type of churches under the African Independent Churches have proven to be a force to be reckoned with against the more organized ecclesiastical movements (in particular the Mission Churches). This can be seen in their emphasis around matters related to culture and its methods of healing. As s result this led to the migration of people from the mission churches to these churches and threatened their existence in Botswana. The mission churches have been experiencing the decline in their membership to the Zionist churches because of the lack of openness to the cultural and the value systems of Batswana in Botswana. Mission churches were left with an option of doing introspection and finally acknowledging their failures to contextualise their theology and Christianity among the people they serving. Mission churches ended up opening their doors to the needs of their members. / Christian Spirituality, Church History and Missiology / M.Th. (Church History)

Indigenous Knowledge (IK) is in danger of being obliterated due to a number of factors, such as the lack of interest from younger generations, low life expectancy where people die before transferring it to the next generation and it not being documented. This is due to the fact that IK, by its very nature, is generally known to have been passed on from generation to generation through oral tradition. This qualitative study utilised the organisational knowledge conversion theory to investigate the acquisition, transfer and preservation of IK by traditional healers in the Limpopo Province of South Africa with the view to develop a framework to provide understanding on how IK is acquired, transferred and preserved by traditional healers. The study adopted hermeneutic phenomenology research method and utilised snowball sampling technique to determine the population of this study which consisted of indigenous healers from the Limpopo Province. Data were collected through interviews with traditional healers, observations, as well as document analysis. Data were analysed and interpreted thematically according to the objectives of the study. The study revealed that knowledge of traditional healing is mainly acquired through observations, imitations, following orders and performing tasks practically. In addition to that, collaboration was highlighted as one of the driving forces behind effective transfer and acquisition of knowledge among healers. The major finding to this study was that ancestors are believed to be the ones preserving this knowledge of traditional healing and they pass it down to the chosen ones through dreams, visions and so on. The study concludes that traditional healers also preserved their knowledge orally and commonly shared and acquire knowledge during interactions with other healers. Furthermore, traditional healing is marginalised and not properly regulated in South Africa. It is recommended that key stakeholders should play an active role in ensuring that traditional healing is incorporated into the country’s healthcare system. This way traditional healing can help reduce a heavy burden on public health sector in terms of treating patients. A further study on integrating traditional healing into mainstream healthcare system in South Africa is recommended. / Information Science / D. Litt. et Phil. (Information Science)

The traditional health care system as it prevails in South Africa is part of African culture and intricately linked with the African world view. It embraces traditional norms and values that have survived to this day. In this sense it is more than a constituent part of medical pluralism which has become a global phenomenon. The role of the traditional healer is far more extensive than that of the modern medical doctor. He advises on all aspects of life, including physical, psychological, spiritual, moral and legal matters. He shares the client's world view. He understands the significance of ancestral spirits, the belief in supernatural forces and the reality of witches. It is in this context that modern scientific medicine has not been able to replace traditional medicine, and arguably never will. Traditional medicine is faced with enormous challenges at present. Firstly, the traditional social order is fast disappearing, making way for the state and the individual whose rights as contained in the Bill of Rights of the 1996 Constitution of the Republic of South Africa may seriously clash with traditional norms. Secondly, especially in an urban environment, the healer may encounter stiff competition from more progressive colleagues and modern physicians. Thirdly, scientific medicine basically regards traditional activities as unscientific, unregulated, often harmful and sometimes fatal. Fourthly, anti-witchcraft legislation hinders the traditional practitioner to deal with witches in the culturally appropriate manner. Traditional medicine will not go away. It is therefore necessary to find ways and means to see it practised in a safe and competent manner. As healers agitate for official recognition, it will be regarded as their corresponding duty to professionalise the traditional sector, create a traditional medical council and establish a register of bona fide healers who possess stipulated qualifications and are subject to rules of conduct and discipline. The modern and traditional sectors are essentially complementary and should be accommodated within a legal framework of official health care that protects healers and healed alike. The legal implications of this strategy are discussed in a global as well as regional African context. / Jurisprudence / LL.D.

MAAS / Centre for African Studies / The study sought to explore the use of traditional healing modalities in the provision of mental illness in the Vhembe district of Limpopo province. Traditional medicine has been used for thousands of years by indigenous people in South Africa and Africa as a whole, and demonstrated efficacy in treating a wide range of health issue. Many of the medicines in contemporary biomedical treatment are derived from plants and herbs used by indigenous people throughout the world. The objectives of the study were to describe the profile of the clients that visit the traditional healers, to explain traditional healers’ diagnostic strategies of mental illness, to explain the traditional healing treatment modalities in the treatment of various forms of mental illness and to discuss traditional healers’ prevention methods of mental illness. The study was guided by indigenous theory of health and illness as a theoretical framework, and for supporting the literature, a theory of African perspective theory was used. A qualitative research approach was used in order to have an in-depth understanding of the modalities of traditional healing in the provision of mental health care. Case study approach was used. Participants were selected purposively around Vhembe district in Limpopo province and snowball sampling technique was applied in order to identify and recruit relevant participants. The researcher conducted semi -structured interviews to gather the relevant data. Data analysis was based on the interpretative philosophy that aimed at examining meaning and symbolic content of qualitative data. Thematic analysis method was employed. The findings of the study confirmed that traditional healing is still widely used in the communities in the provision of mental illness and that there are a variety of diagnostic, treatment and prevention methods in the provision of mental illness. The findings also show that as much as there are challenges facing traditional healing in treatment of mental illness, there is a need to introduce their modalities in the healthcare system of South Africa, Africa and the whole world. Programs that aim to educate the communities about traditional healing modalities should also be established by the Department of Health and the relevant stakeholders such as traditional healers’ organizations. / NRF