Thesis (Ph. D.)--University of Assiut (Egypt), 1985. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. 486-506).

Thesis (M. Sc.)--Carleton University, 2001. / Includes bibliographical references (p. 85-94). Also available in electronic format on the Internet.

Thesis--University of Pennsylvania. / Includes bibliographical references (leaves xii-xiii) and index.

Thesis (doctoral)--Universität Frankfurt, 2002.

Thesis (Ph. D.)--Ohio State University, 2003. / Includes abstract and vita. Advisor: Margartio Mazo, School of Music. "Publisher's no.: UMI 3115761." Includes bibliographical references (p. 276-298). Also issued online.

Thesis (M.Arch.)(Prof.)--University of Pretoria, 2006. / Includes bibliographical references. Available on the Internet via the World Wide Web.

Traditional healers have a different understanding of psychological illnesses to the western paradigm as well as a different way of diagnosing and treating psychological illnesses. Aims and Objectives. This study’s aim is to examine how traditional healers understand the causes of mental illness mainly focusing on amafufunyana and how this understanding informs treatments methods. Method. This has been done based on hermeneutic phenomenology by drawing from the lived experience of traditional healers through a focus group interview. Results. Upon analysis of the data it becomes clear that traditional healers understand the aetiology of amafufunyana to be supernatural forces. Amafufunyana present in overt and covert symptoms and the diagnostic process entails connecting with the ancestors for their guidance and confirmation of diagnosis, as well as guidance on which imithi to use. The treatment process is congruent with the diagnostic process as it also entails guidance from the ancestors on which imithi to use. Other valuable aspects of traditional healing were brought forward while conducting this study. The aspect of protection from the ancestors was emphasised. It became evident in the analysis of this study that the rituals that are performed in order to appease the ancestors facilitate the connection to the ancestors and through maintaining this connect one can be protected from an array of illnesses and misfortunes. Recommendations. It is recommended that recommended that more studies are conducted with traditional healers in order to give them an opportunity to elaborate on their lived experience of healing, as it was observed that a majority of literature speak on behalf of traditional healers.

This study analyzed the role of traditional healing as a health care delivery system in the context of a transcultural society. The perspectives, experiences and personal accounts of 90 respondents were assessed with respect to the categories used by the World Health Organization in its goal of primary health care. Focusing in the research setting that was based in the Limpopo Province, in South Africa the researcher sought to determine whether health practitioners appreciated and understood traditional healing system; if health institutions could integrate traditional healing systems; and how collaboration of the two health systems can be realized. Furthermore, drawing on a blend of qualitative and quantitative research design, the research project was intended to establish the extent to which traditional medicine equipped health practitioners with knowledge of traditional healing techniques and whether practitioners would reconcile traditional and conventional medicine. Drawing on a modified version of the structure of Leininger's Sunrise model, which states that cultural, physical and social structure dimensions are influenced by multiple factors. The research findings offer insights into the historical, social, economic, cultural, among other developments, that lead to integrationist approach in health care systems. Concluding remarks that health practitioners should pursue a policy of neutrality follow a discussion of the findings, emphasizing, the need to allow health consumers to seek traditional health care system, if they so desire. Recommendations include suggestions for further research to determine effective partnerships between traditional and conventional health care systems. / Health Studies / M.A. (Health Studies)

University of Macau / Institute of Chinese Medical Sciences

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).