Ocimum obovatum E. Mey ex Benth. var. obovatum is a traditionally used medicinal plant that grows along the KwaZulu-Natal coast and the western Cape of South Africa. The plant is noted for its hair restoration properties, remedy for infantile abdominal pain and cramps and its use as an enema to treat epigastric conditions in children. The aims of this study were to document the micromorphology and ultrastructure of the foliar secretory structures responsible for the production and secretion of the essential oils and chemical composition of the secretion, which gives the plant a distinct aroma. It is believed that these oils contain the active ingredients that contribute to the medicinal properties of the plant. A variety of microscopic methods and histochemical and phytochemical tests were used to achieve this. Leaves in all stages of development were pubescent and gland dots, characteristic of plants in the genus, were found on both adaxial and abaxial surfaces. Three types of trichomes were found on both leaf surfaces across all stages of development; non-glandular trichomes and two types of glandular trichomes. Non-glandular trichomes are single, multicellular and uniseriate with microornamentation and a supportive cellular pedestal. The glandular trichomes consisted of peltate and capitate trichomes. Peltate trichomes are made up of four head cells and a very small basal cell that gives the glands the appearance of being sessile. The capitate trichomes were further divided into two types based on the morphology of the glands. Type I capitate trichomes are smaller than the larger peltate trichomes and are composed of one basal cell and a head consisting of two broad head cells. Type II capitate trichomes consisted of one basal cell, one stalk cell and a single oval head cell. Histochemical tests showed that peltate and Type I capitate trichomes have cutinized or suberized walls in the stalk cell to prevent the apoplastic flow of secretory material into neighbouring mesophyll tissue. The histochemical stains also showed that the secretory material present in the glandular trichomes are lipid in nature and essential oils are present. Ultrastructural studies showed polymorphic leucoplasts, few Golgi bodies, numerous vesicles and mini vacuoles, mitochondria and short profiles of endoplasmic reticulum cisternae. Phytochemical tests revealed the presence of essential oils that are terpene-rich. Flavonoids, tannins, saponins, terpenoids, fixed oils and fat, phenolics and cardiac glycosides were also detected in a crude ethanolic extract of the leaves. These chemical compounds appear to be responsible for the medicinal properties for which the plant is traditionally exploited. / Thesis (M.Sc.)-University of KwaZulu-Natal, Westville, 2011.

Cultural resources like traditional medicinal knowledge need to be recognized in their role tied to important regional practices in Zimbabwe. This is especially as a nexus of legal definitions for biological, intellectual and cultural resources will inform a National Sui Generis Legislation for the protection of these resources. Even further, because foreign pharmaceutical companies seeking plant genetic resources, called 'green-gold', benefit from derivatives of traditional medicinal knowledge it is important to protect these practices as part of an entire social and symbolic system. This system can be conceived as traditional medicinal knowledge is accessed, kept, shared, used and valued as a spiritual gift that links individuals, families and community in relationships. Change to this arrangement occurs when the derivatives of it are appropriated for local non-customary use in Zimbabwe's street markets, in a trade union of traditional-healers, as well as for research and development schemes. Acknowledging the spectrum of divergent interests and practices surrounding traditional medicinal knowledge is a prerequisite to creating a system of protections for it as a cultural resource. A National Sui Generis Legislation framework that clearly supports and protects the cultural right of local individuals and communities will thereby need to identify the important customary and non-customary regional practices around traditional medicinal knowledge and create entitlements to them accordingly.

No description available.

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.

Mode of access: World Wide Web. / Thesis (Ph. D.)--University of Hawaii at Manoa, 2004. / Includes bibliographical references (leaves 289-337). / Electronic reproduction. / Also available by subscription via World Wide Web / 337 leaves, bound ill., maps 29 cm

Thesis (M.S.)--University of Hawaii at Manoa, 2005. / Includes bibliographical references (leaves 201-208). / xii, 208 leaves, bound ill., maps 29 cm

Thesis (PhD (Medical Plant Science)--University of Pretoria, 2007. / Summary in English. Includes bibliographical references. Available on the Internet via the World Wide Web.

Thesis (Ph. D.)--Duquesne University, 2003. / "UMI Number: 3125394." Abstract. Includes bibliographical references (p. 200-206) and index.

Thesis (doctoral)--Universität Frankfurt, 2002.

Thesis (Ph. D.)--Duquesne University, 2003. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 200-206) and index.