M.Sc. (Med.), Faculty of Health Sciences, University of the Witwatersrand, 2008. / One hundred caregivers/parents were interviewed in the survey to find out treatments children who visited the traditional healers received and the outcome of such treatments, fees paid and motivation for soliciting the services of traditional healers. The mean age of respondents was 28.8 years and 22.4 months for children. Seventy five percent of respondents visited the traditional healer voluntarily while 25% were pressurised by family. The majority of respondents (70%) sent their children to the traditional healers for treatment for either inyoni (sunken anterior fontanel) or ibala (capillary naevus). Six-four percent of the children were given oral herbal preparations, 57% had scarification while others had talisman/amulet for protection. Seventy-five percent of the children recovered after visiting the traditional healers. Six-three percent of the caregivers/parents were satisfied with the treatment received and expressed their willingness to visit again. Recommendations have been offered to improve collaboration between western medical and traditional medical practices for the benefit of children.

Thesis (M Med.(Family Medicine & PHC))-- University of Limpopo, 2009. / A study on reasons why hypertensive patients seen at Natalspruit Hospital consult traditional healers whilst taking treatment from the hospital. Aim: To understand reasons given by patients receiving treatment for hypertension at Natalspruit Hospital for concurrently using traditional medicine. Design: Explorative descriptive qualitative study. Setting: Natalspruit Hospital, Gauteng – South Africa. Study population: All patients attending the researcher‟s practice suffering from hypertension and also consulted traditional healers. Results: The results of this study originated from the data collected from different interviews and their interpretations by the researcher. The respondents answered freely to the research question during a face to face conversation which was recorded with the purpose of exploring the topic in details. A certain number of information was obtained on why hypertensive patients despite their treatment from the researcher‟s practice were seeking help from the traditional healers. Number of answers derived from all respondents on the reasons why they combine the two types of medicine for their hypertension. This study focused on the ways the respondents felt about the service from the hospital/clinic, from the traditional healers and mainly on the reasons given by them when seeking help from traditional healers. Nine respondents were our group which was interviewed. The group consisted primarily of females than males, most of them were unemployed. Recommendations: Based on the results found, recommendations are that traditional medicine should be encouraged, especially in rural areas as it contributes substantially to primary health care. The government should primarily be using its resources in encouraging traditional healers to become a part of the health care delivery system through workshops involving both health professionals and traditional healers, training of modern doctors in the importance of cultural care and positive attitude towards the traditional healers. The government should consider integrating traditional medicine into the formal health system of the state. There is need to be education of patients on side-effects of anti-hypertensives at the time of dispensing, for instance ACE Inhibitors and the cough, to prevent patients seeking solutions for themselves, including taking traditional medication; education of staff in hospitals/clinics on care of patients to improve their attitudes. There is need for principles of Family Medicine to be taught and implemented in all levels of care. There is need for accessibility of modern medicine in remote areas where hospital facilities should be closer to all. A pilot referral system should be introduced and evaluated. If successful, a full-scale system should be introduced. This will ensure that the traditional healer feels both involved and committed. Traditional healers should come out into the open and be more assertive so that their work becomes transparent and this could further enhance their public image.

<p>A qualitative study was carried out to assess the role of traditional healers in oral health care in Kwa-Zulu Natal province, South Africa. The aim and objectives of the study were to assess the oral care knowledge and practices among traditional healers, to determine the extent to which traditional healers can diagnose oral conditions and how they could be used in the provision of primary health care and prevention of the spread of HIV infection. Another objective was to use the information collected to serve as a guide for collaborative oral disease prevention programme development.</p> <p><br /> Three categories of traditional healers were identified in the sample: Isangomas, Nyangas and Umthandezelis. The average age of the sample was 45 years and the majority was female. Most healers were in training for between eight months and ten years. All traditional healers reported seeing patients with oral diseases and 93% reported that they referred patients elsewhere for additional help. All healers treated their patients with natural remedies. Seventy three per cent of the sample reported that they treated patients with HIV/AIDS. Less than 30% of the sample knew that AIDS was caused by a virus and 47% reported being &lsquo / told&rsquo / by the ancestors whether an oral disease was HIV/AIDS.</p> <p><br /> In this study traditional healers were shown a series of ten photographs of common oral diseases and oral HIV lesions and asked to identify as many lesions as possible. Following basic training and education about the causes and diagnostic features of the lesions, 100% of traditional healers were then able to identify aphthous ulcers, 80% Kaposi's sarcoma and 73% could recognize cancer of the tongue. These results showed that given proper education, traditional healers could play an important role in early detection of not only the common oral diseases but also the oral manifestations of HIV/AIDS. In addition, most traditional healers are skilled in interpersonal relations and if provided with the correct information they could be very effective as AIDS councilors.</p> <p><br /> The traditional healers demonstrated good knowledge of the transmission, risk groups and prevention strategies for HIV/AIDS and they could serve as an important resource of information and should be incorporated in community based AIDS prevention and other programmes.</p>

This study aims to explore the experiences of traditional healers who work in a hospital environment in a different capacity. A secondary aim of this inquiry is to look at how participants' perceptions of the interface between traditional and modern medicine in a hospital context influences their practices as both traditional healers and hospital employees. A snowball sampling strategy was employed and five suitable participants were identified through referral and post-interview selection. Participants were selected from a sample of South African-born women who have experienced an ancestral calling and initiation into African traditional healing, have been initiated as an Inyanga/iSangoma (diviner), and are presently working in a different vocational capacity in a hospital environment. All participants work and reside in Gauteng. Data was collected through two semi-structured interviews per participant. Interviews were based on an interview guide. In looking at participants' experience as traditional healers who work in a hospital and how their perceptions on the interface between traditional and modern medicine influence their traditional healing practices, four research questions have been identified: 1. How do participants perceive themselves as a traditional healer? 2. How do participants perceive and experience their work in the hospital? 3. How do participants perceive the interface between traditional and modern approaches to healing in a hospital context? 4. How do participants experience the perceptions of others at work? A qualitative approach was adopted in order to gain an in-depth understanding of participants' experiences. Data analysis was guided by narrative and thematic approaches. Thus results are presented in accordance with principles of narrative and thematic content analysis. Interpretation of data focused on the ways in which these women relate to their role as traditional healer in a different vocational capacity and how their perceptions reflect a broader dialogue on the relationship between traditional and modern healing modalities in a modern health care context. Participants felt empowered by some colleagues who consulted them on traditional healing skills and applied them to patients without constraint upon their working duties. All felt they needed their jobs to support a decent living as full-time work as traditional healers would not provide for all their needs. Implications for future research and collaboration between western and traditional healing systems are considered.

<p>A qualitative study was carried out to assess the role of traditional healers in oral health care in Kwa-Zulu Natal province, South Africa. The aim and objectives of the study were to assess the oral care knowledge and practices among traditional healers, to determine the extent to which traditional healers can diagnose oral conditions and how they could be used in the provision of primary health care and prevention of the spread of HIV infection. Another objective was to use the information collected to serve as a guide for collaborative oral disease prevention programme development.</p> <p><br /> Three categories of traditional healers were identified in the sample: Isangomas, Nyangas and Umthandezelis. The average age of the sample was 45 years and the majority was female. Most healers were in training for between eight months and ten years. All traditional healers reported seeing patients with oral diseases and 93% reported that they referred patients elsewhere for additional help. All healers treated their patients with natural remedies. Seventy three per cent of the sample reported that they treated patients with HIV/AIDS. Less than 30% of the sample knew that AIDS was caused by a virus and 47% reported being &lsquo / told&rsquo / by the ancestors whether an oral disease was HIV/AIDS.</p> <p><br /> In this study traditional healers were shown a series of ten photographs of common oral diseases and oral HIV lesions and asked to identify as many lesions as possible. Following basic training and education about the causes and diagnostic features of the lesions, 100% of traditional healers were then able to identify aphthous ulcers, 80% Kaposi's sarcoma and 73% could recognize cancer of the tongue. These results showed that given proper education, traditional healers could play an important role in early detection of not only the common oral diseases but also the oral manifestations of HIV/AIDS. In addition, most traditional healers are skilled in interpersonal relations and if provided with the correct information they could be very effective as AIDS councilors.</p> <p><br /> The traditional healers demonstrated good knowledge of the transmission, risk groups and prevention strategies for HIV/AIDS and they could serve as an important resource of information and should be incorporated in community based AIDS prevention and other programmes.</p>

M.Tech. / The World Health Organization (WHO) defines African Traditional Medicine (ATM) as comprising of indigenous experiences of different cultures, approaches, knowledge and beliefs, which incorporates plant, animal and mineral-based medicines together with spiritual therapies in the treatment, diagnostic and the prevention of disease (WHO, 2008). It is estimated that up to 70-80% of the black population in South Africa consult African Traditional Healers (ATH) for their health care needs before or together with the use of other health care providers (Truter, 2007). According to Truter (2007) this is because many in the black population find ATH to be more accessible, familiar and more knowledgeable concerning culture-bound syndromes and traditions. Homoeopathy is a form of natural medicine that takes a holistic approach to the treatment of patients. As part of a holistic approach, Homoeopaths are required to understand their patient’s frame of reference and their life world. As many of the black patients who consult Homoeopaths also consult ATH, it is important for the Homoeopathic practitioner to understand these patients in order to ensure positive doctor-patient relationships. The aim of this qualitative phenomenological study was to explore and describe the experiences of black people consulting ATH in Tshwane and from this information, make guidelines for improved meaningful interactions between Homoeopathic practitioners and their patients who consult ATH. This was a contextual, qualitative and phenomenological research design. Ten black participants who consulted with ATH were interviewed. The participants were recruited by means of purposive sampling. African Traditional Healers were identified through the Kara Heritage Institute in Tshwane, an institution dealing with indigenous knowledge systems. Volunteers were recruited through advertisements (Appendix A) which were placed at the designated working areas of ATH with their permission. Participants completed the information and consent form (Appendix C).

Magister Scientiae Dentium - MSc(Dent) / A qualitative study was carried out to assess the role of traditional healers in oral health care in Kwa-Zulu Natal province, South Africa. The aim and objectives of the study were to assess the oral care knowledge and practices among traditional healers, to determine the extent to which traditional healers can diagnose oral conditions and how they could be used in the provision of primary health care and prevention of the spread of HIV infection. Another objective was to use the information collected to serve as a guide for collaborative oral disease prevention programme development.Three categories of traditional healers were identified in the sample: Isangomas, Nyangas and Umthandezelis. The average age of the sample was 45 years and the majority was female. Most healers were in training for between eight months and ten years. All traditional healers reported seeing patients with oral diseases and 93% reported that they referred patients elsewhere for additional help. All healers treated their patients with natural remedies. Seventy three per cent of the sample reported that they treated patients with HIV/AIDS. Less than 30% of the sample knew that AIDS was caused by a virus and 47% reported being &lsquo;told&rsquo; by the ancestors whether an oral disease was HIV/AIDS.In this study traditional healers were shown a series of ten photographs of common oral diseases and oral HIV lesions and asked to identify as many lesions as possible. Following basic training and education about the causes and diagnostic features of the lesions, 100% of traditional healers were then able to identify aphthous ulcers, 80% Kaposi's sarcoma and 73% could recognize cancer of the tongue. These results showed that given proper education, traditional healers could play an important role in early detection of not only the common oral diseases but also the oral manifestations of HIV/AIDS. In addition, most traditional healers are skilled in interpersonal relations and if provided with the correct information they could be very effective as AIDS councilors.The traditional healers demonstrated good knowledge of the transmission, risk groups and prevention strategies for HIV/AIDS and they could serve as an important resource of information and should be incorporated in community based AIDS prevention and other programmes. / South Africa

Submitted in fulfillment of the requirements for the degree Masters in Counselling Psychology in the Department of Psychology, Faculty of Arts at the University of Zululand, South Africa, 2012. / The focus of this research is in the area of the role of traditional Zulu medicine on psychosis. Such a study is important in order to have an in-depth-understanding of how people of the African ancestry conceptualise and treat a mental disorder such as psychosis. The research approach adopted in in this dissertation includes qualitative content analysis. The findings of this research provide evidence that Traditional Zulu healers and a few community members view psychosis as a curable illness that is usually caused by bewitchment. This dissertation recommends that further in-depth investigation into how Africans tend to conceptualise the concept of a “mental disorder” be undertaken in in order for this group of people to be better understood by mental health care practitioners whose approach is predominantly western. This might benefit both parties.

Thesis (M.A. (African Languages)) -- University of Limpopo, 2011 / The mini-dissertation investigated the ways in which one qualifies as a traditional healer in Tshivenda. The study has discovered that a person cannot choose to become a traditional healer, he or she is chosen by the ancestors into this profession and they make their wishes known to the person concerned through continuous illness and dreams. Nowadays, there is an increased number of traditional healers in the community. It seems as if the community is confused as to whether all these healers have gone through the proper ways of becoming a traditional healer in Tshivenḓa or they are largely interested in the economic gain.

Thesis (M.A. (Psychology)) --University of Limpopo, 2015 / The role of indigenous healers in managing various conditions of ill-health has been studied and debated. Studies have revealed that the majority of the population in South Africa use traditional health care to treat various mental conditions. Studies have also revealed that traditional medicine plays an important role in primary health care in many countries. The aim of the study was to explore Swati traditional healers’ conceptualization of the causes and treatment methods of mental illness in Kanyamazane Township in Mpumalanga Province, South Africa. A phenomenological research method was used in the present study. Ten (10) traditional healers, six (6) female and four (4) male, who were selected through purposive sampling method participated in the study. Semi structured personal interviews were conducted with the traditional healers. The interviews were conducted in siSwati and later translated to English. The main themes that emerged were grouped under the following 3 main topics: conceptualisation and types of mental illness; causes of mental illness; and, treatment of mental illness. The traditional healers identified and described a number of mental illnesses that could be identified by their behavioural symptoms and thought disruptions. These include: depressive conditions, addictions, psychotic illnesses, adjustment disorders and genetic mental illnesses. Mental illness was perceived to be caused by a number of factors that, among others, include the following: supernatural powers such as witchcraft, spirit possession, intrusion of objects, evil mechanisation, improper use of traditional medicine, disregarding ancestors and cultural customs as well invitation by ancestors to become a traditional healer, substance abuse, genetic predisposition, life stressors, social conditions, and injuries to the head, Cleansing the patient of evil spirits through washing, steaming, induced vomiting, casting out evil and herbal medication were some of the methods that were found to be commonly used to treat mental illness. The study found that the theory underlying traditional healing is essentially similar, and that traditional healers utilise a culturally coherent and holistic approach in dealing with health and illness.