Texte remanié de: Habilitation à diriger des recherches--Histoire médiévale--Paris 1, 2003. / Bibliogr. p. 577-586. Index.

Texte remanié de: Doct. thesis--University college Dublin. / Bibliogr. p. 253-267. Index.

Thesis (Ph. D.)--University of Chicago Divinity School, August 1999. / Includes bibliographical references. Also available on the Internet.

Submitted in partial fulfilment of the requirements for the degree of Master of Arts in the Department of Psychology University of Zululand, 1984. / As indigenous healers are so important to the health of many not only in South Africa but also throughout the world, a closer, scientific look at their practices is needed. Again, there is a tendency of the majority of South Africans (especially the Blacks) to consult both western oriented mental health> services and indigenous healers. Various prominent mental health professionals in South Africa have appealed that greater recognition be given to and greater use made of the skills of indigenous healers in the treatment of persons who could benefit from the services- It is for these reasons that this research on indigenous healing was undertaken. The purpose of this research was to investigate diagnostic and treat¬ment methods used by a random sample of indigenous healers from the rural Mtunzini district in Kwa-Zulu, and to ascertain whether there is any consistency (inter-practitioner) in their diagnostic and treatment methods. Twelve practitioners were each invited by a researcher and a confederate with a problem requiring treatment. Diagnostic and treatment procedures were tape recorded. Standardized data regarding diagnosis, cause symptomatology, treatment and prognosis, including practitioners' biographical data was collected. In order to ascertain inter-practitioner consistency, practitioners were asked to rank order six diagnosis and six treatment procedures ascertained to be the most frequently occuring among all twelve practitioners. The results emphasized the three distinct basic categories of Zulu indigenous practitioners viz. doctors (izinyanga), diviners (jzangoma) and faith healers (abathantfazi). Of these categories, the diviner deserve special mention as the results consistently portrayed her as a superior specialist e.g. an elderly, educated, female preserver and provider of traditional Zulu culture. Diagnostic and treatment procedures used by the practitioners were found to be based on dualistic levels viz. natural and supernatural. As suggested by previous studies and also supported in this research, more integration of Western and African oriented mental health subsystems was recommended.

Thesis (doctoral)--Université de Paris-Sorbonne (Paris IV), 1981. / Includes bibliographical references (p. [199]-204) and index.

Magic and the supernatural have always been fascinating topics for investigation, none more so than the belief in prophecy. Actually being able to predict future occurrences, sometimes long before they take place, is certainly a desirable ability, and so naturally it was something that was much sought after in ancient Greece and amongst the Zulu people of South Africa. This is the domain of this dissertationbelief in the power of divination and how this belief could appear to be interrelated between two distinct peoples who are separated not only by the passage of time and their geographical locations, but also by socio-economic changes like industrialization and globalisation. The beliefs of both societies in this particular area are sometimes strikingly similar, especially in how each group understood such esoteric notions as the human soul and the afterlife or underworld. The function of magic in these cultures is also of -importance, since divination is almost always classed as a magical activity. The relative closeness to each other of their metaphysical knowledge allows a closer study of the figure of the diviner or prophet, more specifically who it was that could become a diviner and the reasons for this 'calling'. Several examples like Teiresias, the blind seer, are also useful in demonstrating certain beliefs and patterns. The major part of this dissertation deals with certain ritual practices of diviniilg. Although there exist many variations on a theme, the most important forms studied here are dreams, oracles, oionomancy (divining by understanding the song or flight of birds) and necromancy' (divining with the aid of the spirits of the dead). The method of divining by studying one's dreams is a universal constant and seems to take place in all cultures, making the practice useful for the purposes of comparative study. In terms of oracles, I contend that oracular divination is not a uniquely ancient fonn,but can be clearly seen in certain elements of the practice of Zulu divining, especially in the work of the abemilozi (diviners working with familiar spirits) Because of these similarities it is quite difficult to maintain that oracular divination· as occurred in ancient Greece, is not also practiced among the Zulu to some extent. Birds have always held a certain fascination for people and so it is not surprising that they are also used for divining. For the Greeks they could herald the favour of the gods, while the Zulu made use of them mostly for foretelling changes in the weather. Finally, necromancy because of its connection with ghosts and the dead was often frowned upon, but for both the Greeks and the Zulu it was one of the most powerful methods of divining because it was the spirits, who had already crossed to the other side and so were believed to have access to supernatural knowledge, that were thought to be able to answer the questions posed by the diviner. Most importantly I conclude that there is an indication that the souls of these two peoples were close to each other. The beliefs and the manner in which they go about establishing, using and confirming them are much the same for the ancient Greeks and the Zulu, despite the fact that they are separated by time, space and socio-economic context. In all, the only real difference is that the Greeks came to later explore science as another knowledge system. For the Zulu, one system was enough. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2003.

Thesis (doctoral)--Université de Paris-Sorbonne (Paris IV), 1981. / Includes bibliographical references (p. [199]-204) and index.

This project involves heuristic research as creative practice in the design of a set of divination cards. Here the potential of water as a medium for referencing the ethos of each of the Tarot's Major Arcana1 is explored. The research involves an experimental process of generating water patterns for the purposes of eliciting twenty-two specific images. Images are captured with a digital camera. While attention is given to vibrational imagery and micro photography, the research is not limited to these techniques. The chosen creative research process provokes tacit knowledge2. The images are used in the creation of a divinatory text.1 Tarot is a divination system consisting of seventy-eight cards, twenty-two of these are the trump cards known as the Major Arcana. It is the `essence' of the meaning of each of these cards that this work seeks to elicit.2 Tacit knowledge may be broadly defined as knowledge the researcher possesses but is not conscious of. Tacit (silent) knowledge is a pre-logical phase of knowing, comprising of a range of conceptual and sensory information that is bought to bear in an attempt to understand something.

Thesis (MA--Art and Design) -- AUT University, 2005. / Main title from cover. Includes bibliographical references. Also held in print (90 leaves : col. ill. ; 21 x 30 cm.) in City Campus Collection (T 778.96 MEI)

Texte remanié de: Th. État--Histoire--Paris 4, 1994. / Bibliogr. p. 471-494. Index.