Thesis (M. A. (Clinical Psychology)) -- University of Limpopo, 2020 / Suicidal behaviour is a global health concern. The youth have been found to be at an exceptional risk in terms of suicidal behaviour due to a variety of problems that they encounter. Studies have been conducted to conceptualise suicidal behaviour. However, cultural aspects have often been neglected or marginalised. In Africa traditional healers play an important role in health care provision and the conceptualisation of problems encountered by the people. The present study was aimed at exploring how traditional healers conceptualise youth suicidal behaviour in Bakenberg, Limpopo Province. A qualitative exploratory method was utilised to execute the study. Study participants included ten traditional healers (six females and four males) aged between 35 and 85 years of age, who were selected using a snowball sampling method. A conversational method was used to collect data, employing semi-structured interview questions as a way of initiating conversations. The conversations were conducted in Sepedi and later translated into English. The study revealed that suicide is mainly understood to be multifaceted. Witchcraft, family problems, poor problem-solving skills, substance use, life difficulties and other secondary factors were all identified as central themes. The study revealed that suicide is a speciality within traditional healing, thus only those who are gifted and trained can assess or intervene. Ditaola (divination bones) and ancestral guidance were reported to be some of the means used to identify suicidal youth. The study also revealed that talk therapy (counselling) and herbal medicine „Molebatsa‟ were used as the main intervention methods. Herbal medicine is used as both a prevention and treatment of suicidal behaviour in youth. Thus it can prevent the occurrence of suicide or calm an individual who had a failed suicide attempt.

A Research Report submitted to the Faculty of Arts, Department of Sociology, University of the Witwatersrand, Johannesburg, in partial fulfillment for the degree of Master of Arts. Johannesburg, 1994 / This research report seeks to explore the issues surrounding the organisation of traditiional healers and how their world views can be contextualised within tradtionalism and modernity. [Abbreviated Abstract. Open document to view full version] / MT2017

M. Tech. (Department of Visual Arts and Design, Faculty of Human Sciences),Vaal University of Technology. / The sangoma cloth is one of the objects which the Zulu people use to utilised in terms of culture and tradition and still is significant amongst African diviners. Initially, sangomas (traditional healers/diviners) dressed in animal skin, but because of the lack or deficiency of the animal skin, the cloth substituted the skin. The cloth carries a wealth of sacred symbolism and meanings which have been constructed by the sangoma community to best fit or describe the symbolic meanings and the potencies embedded in them. However, such cultural artefacts and symbols change over time, and new ones emerge through cultural practice. Therefore, the tension between conserving the religious and sacred, on the one hand, and the emerging, context and contingency based development on the other leads to problems of acceptability, authorized use and sanctified adaptation. This project explores the symbolism in the meaning and function of the sangoma sacred cloth which forms part of the sangoma dress code. It sets out three sets of interwoven binaries or tensions. Firstly, it explores the tensions between the liminal of ritual practices, and the liminoid (following Turner 1969), so that the second set of tensions, namely between the sacred and the profane (or secular or the commodified) can be explored. This leads to the third set of tensions, namely between Indigenous Knowledge Systems on the one hand and a potential Global Knowledge System on the other. In this way the tensions in the use of the sangoma cloth was explored, to attempt to determine a system that would assist in defining at what moment and following what dynamics the symbology would move from one side of the set of tensions to the other. The artist/researcher worked together with a focus group of sangomas who are part of a nongovernmental organization are based in Sedibeng region. This study’s research methodology is a Practice-led research approach within the framework of qualitative research methodology in the Fine Arts. The first method of data collection included one-on-one interviews from which the data was analysed and from which the existing designs could be reworked into new ones. Following this, a series of design and artmaking processes were followed, where five original cloth designs were taken through six different redesign iterations. The third method was a focus group method where the focus group participants (consisting of the original sangoma community, but with a ritual to request insight from the ancestors/amadlozi and therefore their contributions) was employed to view the five sets of redesigned cloths, to attempt to establish the moment when the Indigenous Knowledge System and the sacred of the sangoma cloth enters the secular domain which forms part of Global Knowledge Systems. The research project offers one system or methodology which is based on comparison as presented by the community who claim originality, in that the community itself decide when something needs to be protected by IKS and when it may be allowed to move into a public, shared, domain. The findings of this project were done by the owners of the cloth which resulted in them stating that: to claim IKS, one has to make an inquiry with the community who owns it; one cannot claim an entire design as IKS due to the composition or design having individual elements which have distinct meanings; The element of colour plays a dominant role within the sangoma community; and finally, for this project a clear and powerful system of humanity was set out by the sangomas/amadlozi that the sacredness of the cloth lies with the human who wears or uses it, and not with the cloth itself.

The majority of South African citizens experience inadequate healthcare due to underfunding, mismanagement, staff shortages, and infrastructure problems. Before a healthcare system was created, the sick turned to traditional herbal healers for care. South Africa’s Zulu healers possess specialized knowledge of local plants and medicine thought to have physical and spiritual healing properties. The country’s increasing reliance on Western biomedicine has created a current concern from indigenous medicine conservationists regarding the future of this kind of knowledge. In order to assess the effects of Western medicine on traditional healing practices, I collected data on the various uses of traditional medicine, the frequency in which it is used relative to Western medicine, and how it is maintained in the community. The data identified the various uses and potential problems of Western medicine and Zulu traditional herbal practice in helping the community. The traditional herbal healers revealed close connections between the informational, spiritual, physical, and cultural components of the practice that characterize its livelihood and practice for generations to come. This information allows for a greater understanding of how culture and medicinal knowledge can be entwined together and the positive or negative effects of biomedicine interacting with traditional medicine to help solve sicknesses in not only South Africa, but potentially in our global community.

Thesis (M. Sc. (Botany)) -- University of Limpopo, 2018 / The aim of the study was to investigate medicinal plants used for the treatment of various ailments by the traditional healers and local people and to determine antifungal activities against animal fungal pathogens. Ethnobotanical survey was conducted to identify medicinal plants used by local people and traditional healers to treat various ailments in Makhado Local Municipality, Vhembe District, Limpopo, South Africa. A questionnaire was designed to gather information on the local name of plants, plant parts used and the methods of preparation and administration by the traditional healers. In our findings, sixty-three medicinal plants belonging to thirty-three families were identified to be used for treatment of various diseases such as chest complaint, sexual transmitted infections, headache, swollen legs, hypertension, blood purification, asthma, and infertility. Specific parts of the plant used for medicinal purposes vary from species to species and from one traditional healer to another. The dominant families were Fabaceae, Celastraceae and Euphorbiaceae. Of the sixty-three plants species identified, trees were the most predominant plant form (53%), followed by shrubs (23%), herbs (14%), and climbers (10%). Root, fruit, bark, leaves, seeds and in some instances the whole plant are used for the preparation of medicine while decoction and infusion were the general methods of preparation. The mode of administration of medicine was mainly oral. The most frequently used plant species were Warbugia salutaris (Bertol.f.) Chiov, Sclerocarya birrea (A.Rich) Hochst and Eleondron transvaalense (Burtt Davy) R.H. Archer. Eight plant species (Asparagus buchananii Bak., Albuca seineri (Engl. & K.Krause) J.C Manning & Goldblatt, Elephantorrhiza elephantina (Burch.) Skeels, Indigofera circinnata Benth, Maerua juncea Pax, Pentarrhinum insipidum E. Mey., Senna italica Mill. and Schinus molle L.) were selected based on the information given by the local people and the traditional healers for further phytochemical analysis and microbiological assays. Antifungal activities of the selected plant species were determined against three fungal pathogens namely, Candida albicans, Cryptococcus neoformans and Aspergillus fumigatus. Of the tested plant species, hexane leaf extracts of M. juncea, ethyl acetate leaf extracts of S. italica, A. buchananii and E. elephantina were the most active against Candida albicans, Cryptococcus v neoformans and Aspergillus fumigatus with Minimum inhibitory concentration (MIC) values ranging between 0.02 mg/ml and 0.08 mg/ml. Bioautography assay was used to determine the number of active compounds in the plant extracts. No active compounds were observed in some plant extracts against the tested animal fungal pathogens indicating possible synergism. The most promising plant species were: A. buchananii, A. seineri and M. juncea, all had shown good activity with 4 compounds against A. fumigatus. Acetone and methanol extracts had the same active compounds visible on bioautograms. Most of the active compounds were observed in TLC chromatograms developed Benzene: ethanol: ammonia hydroxide (BEA) eluent solvent system. Based on excellent antifungal activity against the tested microorganisms, leaf extracts of A. buchananii, A. seineri M. juncea, P. insipidum and root extracts of I. circinnata were also tested for cytotoxicity against the Vero kidney cells. All plant extracts investigated were relatively not toxic against the cells with LC50 ranging between 0.131 mg/ml and  1 mg/ml. Water extracts of A. buchananii, A. seineri and M. juncea had LC50  1 mg/ml. The leaf aqueous extracts of P. insipidum were less toxic than root aqueous extracts of I. circinnata with LC50 of 0.65 mg/ml and 0.49 mg/ml against the Vero kidney cells respectively. The results indicate that the local people and traditional healers in Makhado Local Municipality use medicinal plants and their indigenous knowledge on the treatment of fungal infections and related ailments. / University of Limpopo and National Research Foundation (NRF)

South Africa is called "the rainbow nation" because it has so many different cultures. These have an impact on the provision of primary health care. The purpose of this research is to foster good relationships between community health nurses and traditional healers and to explore, identify and describe the attitude of community health nurses towards the integration of traditional healers into primary health care. A non-experimental, explorative and descriptive research strategy was designed to explore the working relationship between community health nurses and traditional healers. Data was collected using a structured questionnaire. Quantitative as well as qualitative data analysis techniques were adopted to interpret the findings. The results indicated that respondents demonstrated positive attitudes towards working with traditional healers, especially in the provision of primary health care. Positive opinions, ideas and views were provided about the integration of traditional healers into primary health care. Respect, recognition and sensitivity were emphasized by respondents. / Health Studies / M.A. (Nursing Science)

South Africa is called "the rainbow nation" because it has so many different cultures. These have an impact on the provision of primary health care. The purpose of this research is to foster good relationships between community health nurses and traditional healers and to explore, identify and describe the attitude of community health nurses towards the integration of traditional healers into primary health care. A non-experimental, explorative and descriptive research strategy was designed to explore the working relationship between community health nurses and traditional healers. Data was collected using a structured questionnaire. Quantitative as well as qualitative data analysis techniques were adopted to interpret the findings. The results indicated that respondents demonstrated positive attitudes towards working with traditional healers, especially in the provision of primary health care. Positive opinions, ideas and views were provided about the integration of traditional healers into primary health care. Respect, recognition and sensitivity were emphasized by respondents. / Health Studies / M.A. (Nursing Science)

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

No abstract added / African Languages / M.A. (African Languages)

The study aimed at giving a thick description of African families' experiences, views, cultural beliefs and interpretations of traumatic brain injury (TBI), and making recommendations for rehabilitation. It was conducted from the qualitative research paradigm, adopting a phenomenological research method. Twenty-two pairs of participants (patients and their caregivers )were interviewed about their perception of TBI. The semi-structured interviews were conducted at the participants' homes in Sesotho, and where necessary in their home languages. The consequences of TBI were found to follow universal trends (Oddy, 1984). However, participants' perceptions, as shaped by their experiences, views and cultural beliefs, were found to be unique. On analysing the gathered data, using inductive data analysis, it was found that African families' interpretations of TBI were based on beliefs about witchcraft, thwasa, Satanism, ancestral anger and God's wish. Based on these findings, rehabilitation services in the form of education, advocacy, networking and family therapy are recommended. / Psychology / M.A.(Clinical Psychology)