Bc. Veronika Vopelková The Fate of Witches: Animism and Traditional Healing in Cameroon Abstract Traditional culture and religion disappear and assimilate into the dominant cultures around the world. Globalization has affected all ethnic groups in Africa. Cameroonian Grassfield is still among those which have been preserved diverse customs and rituals. In the past, the Fondom Kedjom Keku - today, village Big Babanki became the focus of this anthropological work. The aim is to understand and describe the current state of the traditional religion of the inhabitants of this village. For comparison with the original form of each religious phenomena serves a number of publications, researches and interviews with witnesses. This work is based on my field research, participatory observation, interviews and questionnaires. My attention is fixed on a belief in Kedjom gods, spirits, souls of ancestors and contemporary celebration of death, magic and witchcraft, supernatural power of amulets, spiritual power of twins and secret societies. Considering the frequency of allegations of witchcraft, this theme is also elaborated in general view with regard to the Kedjom Keku people and the whole Grassfield. Since the connection with the supernatural world is not the only domain of wizards and witches, but this power can be...

D.Litt. et Phil. / Philosophies of health care in South Africa tend to be based on either the medical approach or traditional healing. Psychology and psychotherapy, which occupy a niche within the greater health care system, are similarly predisposed. Focusing mainly on psychotherapy / healing, this research sets out to make some sense of the converging and diverging elements of these two broad systems. The research covers Western healing by exploring the roots of psychotherapy from the earliest written records until the late nineteenth century. A similar exercise is undertaken as regards traditional healing, whose origins are examined by speculating on shamanic healing practices which date back to the furthest reaches of human history. Next contemporary traditional healing in Africa is explored in regard to the cosmology and methodologies of healers. The African anthropological worldview in relation to health and mental health are reviewed, giving special emphasis to the elements of spirituality intrinsic to the approach. The spiritual component is then reviewed in regard to Western psychotherapy in the form of Transpersonal psychotherapy, which has become increasingly prevalent in the last decade. In tying them together, it is noted that most ancient forms of healing are directly linked to the most recent contemporary forms. In order to better understand the processes of modern practitioners, several healers and therapists across the ethnic spectrum were interviewed. Using semi-structured interview techniques followed by a phenomenological analysis, the data was divided into 50 meaning clusters and then rationalised into 10 themes most pertinent to the direction of this project. The ten extracted themes were: Western Models: The effectiveness, use, limitations, and suggestions regarding amendments to Western therapeutic approaches. Therapist Ethnicity: The experiences of Black and White therapists in practice, in regard to ethnic issues. Knowledge of Traditional Healers: The knowledge that Black and White therapists had about the worldview and methodologies of traditional healers. Traditional Healing Scope: The types of problems addressed by traditional healing. Traditional Healing Methods: The techniques and methods employed by traditional healers. Ancestors : The relationship, powers and beliefs about ancestors held by traditional healers and Black therapists. Cosmology: The South African worldview as expressed by traditional healers and Black therapists. Traditional Healing: Miscellaneous Aspects of traditional healing which were relevant but did not fall into other themes. Client Relationship: The nature of the relationship required for effective traditional healing and therapy. Therapist training: The effectiveness, use, limitations, and suggestions regarding amendments to therapy training. Each of the above themes are discussed in detail and the participants’ views on aspects such as training and the approaches to therapy and healing are extracted. The research ends by attempting to draw all the previous information together and give tentative answers to the research question. It is argued that the most fundamental link between psychotherapy and healing takes place in regard to the ‘common factors’ or contextual elements in therapy and healing. In order to make psychotherapy more relevant to Black South Africans, several recommendations are suggested, among them the Africanisation of therapeutic approaches that take into account the practical circumstances of most prospective clients. In addition it is argued that therapy can be more synergistic with healing by drawing on its intrinsic features of spirituality and reconnection. It is also suggested that additional research impetus be given to the development of African models of psychology and therapy. It is not envisaged that Western models will need to be rewritten from scratch, but rather that the particular circumstances of Africa are taken into account.

Thesis (M.A. (Folklore)) --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.

<p>The majority of Cameroonians depend on traditional medicines for their health care needs and about seven per cent of the average household health budget is spent on traditional medicines irrespective of their incomes. The aim of this study was (i) to assess the role of traditional healers (THs) in providing oral care services in Cameroon / (ii) to determine their cost of treatment and to investigate reasons why people visit THs. The present study was cross sectional and consisted of a sample of 21 THs and 52 clients with a history of dental problems. It utilized semi structured questionnaires and photographs to collect data. The mean age of THs was 46.0 years (range 20-77 years). Thirty per cent of THs were above 40 years and the majority males. Nearly a quarter of the THs practiced as herbalists and the remainder practiced both divination and herbalism. More than two thirds of Cameroonians, who patronize THs for their oral health needs, fall within the 20-40 year age group. THs in this region are experienced and enjoy good relationships with hospitals and other THs. However, collaboration between the oral health work force and THs is very poor as only 6% of all patients seen by THs are referred to the dentist. Socio-cultural and economic factors affect the oral health care seeking behavior of patients in this area and only 6.5% of patients visit dental clinics. Reasons for not attending dental clinics included cost, poor accessibility, superstition and fear.</p>

The current study’s aim was to explore and document the role of South Asian traditional healers residing in Toronto as it has been observed that South Asians tend to approach these traditional healers for assistance with their physical, psychological and spiritual distresses. These healers were interviewed about their background, training, the South Asian traditional healing processes and their thoughts on collaboration with Western Mental Health practitioners. The data was analyzed using Grounded Theory. The results revealed that these traditional healers closely followed the South Asian traditional healing theories and cultural norms in their practices. The healing processes reflected the ideas of holism, planetary effects and religious healing. The traditional healers also expressed eagerness to associate with the Western Mental Health care services to benefit their clients. The findings suggest that South Asian traditional healers play a major role in the lives of South Asians.

The current study’s aim was to explore and document the role of South Asian traditional healers residing in Toronto as it has been observed that South Asians tend to approach these traditional healers for assistance with their physical, psychological and spiritual distresses. These healers were interviewed about their background, training, the South Asian traditional healing processes and their thoughts on collaboration with Western Mental Health practitioners. The data was analyzed using Grounded Theory. The results revealed that these traditional healers closely followed the South Asian traditional healing theories and cultural norms in their practices. The healing processes reflected the ideas of holism, planetary effects and religious healing. The traditional healers also expressed eagerness to associate with the Western Mental Health care services to benefit their clients. The findings suggest that South Asian traditional healers play a major role in the lives of South Asians.

Thesis (M.A.)--Florida State University, 2003. / Advisor: Dr. David Johnson, Florida State University, College of Arts and Sciences, Dept. of English. Title and description from dissertation home page (viewed Apr. 12, 2004). Includes bibliographical references.

This dissertation is based upon research of an emergent ethnomedicine in a botanically rich area, the Western Cape of South Africa. It examines the interface between ethnobotany and medical anthropology by investigating the biological and social factors related to the knowledge, use and trade of medicinal plants by Cape bush doctors. Incredible syncretism was observed in the identity formation of this homogenous urban group of healers who combined elements of a globally recognized eco-religion and sociopolitical movement Rastafari with several South African cultures through knowledge of medicinal plants. By rejecting colonial principals, including capitalistic biomedical systems, bush doctors have crafted a niche acquiring knowledge and herbal remedies for the treatment of common ailments. Transmission amongst Rastas and trail-and-error experimentation with herbs emphasize that plant knowledge is situational and arises through relationships. From an estimated 200 bush doctors in the Cape, 62 almost exclusively middle-aged coloured males were interviewed. They declared their mission was 'to heal all people' through a reintroduction of KhoiSan healing traditions, an indigenous ancestry largely rejected by coloureds during apartheid. An ethnobotany of bush doctors revealed that of 192 species, 181 were medicinal and included various herbs important to most South African cultural groups. This largely herbaceous pharmacopeia is narrow compared to the region's high biodiversity and thirty-three species were identified as conservation priorities. The presence of bush doctors at transportation hubs as herbal hawkers creates a diversified economy through cultivation of relationships with primarily disadvantaged coloured and black consumers. The consumption, trade and sale of local plants by bush doctors represent efforts to embody the landscape; it reasserts coloured links to indigeneity, renews respect for their heritage and affords rights to resources. By evoking tradition within their tolerant philosophy, leaders of this emergent ethnomedicine develop a racially equitable and ecologically sustainable platform for health care evidenced by medicinal plant gardens in townships and transmission of diverse ethnomedical knowledge. Bush doctors are legitimized through the performance of transmission. This phytomedicinal knowledge reifies an ideology, repositioning coloureds in a moderate stance between colonial biomedicine and traditional African ethnomedicines, but also creates a unified South African medicine.

<p>The majority of Cameroonians depend on traditional medicines for their health care needs and about seven per cent of the average household health budget is spent on traditional medicines irrespective of their incomes. The aim of this study was (i) to assess the role of traditional healers (THs) in providing oral care services in Cameroon / (ii) to determine their cost of treatment and to investigate reasons why people visit THs. The present study was cross sectional and consisted of a sample of 21 THs and 52 clients with a history of dental problems. It utilized semi structured questionnaires and photographs to collect data. The mean age of THs was 46.0 years (range 20-77 years). Thirty per cent of THs were above 40 years and the majority males. Nearly a quarter of the THs practiced as herbalists and the remainder practiced both divination and herbalism. More than two thirds of Cameroonians, who patronize THs for their oral health needs, fall within the 20-40 year age group. THs in this region are experienced and enjoy good relationships with hospitals and other THs. However, collaboration between the oral health work force and THs is very poor as only 6% of all patients seen by THs are referred to the dentist. Socio-cultural and economic factors affect the oral health care seeking behavior of patients in this area and only 6.5% of patients visit dental clinics. Reasons for not attending dental clinics included cost, poor accessibility, superstition and fear.</p>

Thesis (M.A.)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on April 16, 2009) Includes bibliographical references.