The formal recognition of traditional healing has been controversial for some time with traditional healers being labelled by those of conventional medical orientation as a medical hazard and purveyors of superstition. The support for the development of traditional medicine and establishment of co-operation between traditional healers and allopathic heath practitioners was first promoted in the international health arena by the World Health Organisation. Estimating that 80% of the population living in rural areas of many developing countries was using traditional medicine for the primary healthcare needs, this organisation advocated for the establishment of mechanisms that would facilitate strong cooperation between traditional healers, scientists and clinicians. The study was undertaken in the Amathole District Municipality, Province of the Eastern Cape based on Chapter 2, Section 6(2) (a) of the Traditional Health Practitioners Bill 2003, which required regulation and promotion of liaison between traditional health practitioners and other health professionals registered under any law. The purpose of the study was to develop and propose strategies to facilitate collaboration between traditional and allopathic health practitioners to optimise and complement healthcare delivery. The conceptual framework guiding the study was derived from Leininger’s theory of Cultural Care Diversity and Universality chosen because of its appropriateness. The terms used throughout the study were defined to facilitate the reader’s understanding. Ethical principles were adhered to throughout the research process. To ensure trustworthiness of the study, Guba’s model (in Krefting,1991:214-215) was used where the four aspects of trustworthiness namely, truth value, applicability, consistency and neutrality were considered. A qualitative, exploratory, descriptive and contextual research design was used which assisted in articulating the appropriate strategies to develop to facilitate v collaboration between allopathic and traditional health practitioners. The study was done in two phases. Phase one entailed data collection using unstructured interviews, a focus group interview, literature control and modified participant observation. In Phase two strategies to facilitate collaboration between allopathic and traditional health practitioners were developed. The population in this study comprised three groups of participants. Group 1 consisted of allopathic health practitioners, Group 2 comprised traditional healers and Group 3 was composed of participants who were trained as both traditional healers and allopathic health practitioners. All participants had to respond to three research questions which aimed at:  exploring and describing the nature of the relationship between allopathic and traditional health practitioners before legalisation of traditional healing and their experience as role-players in the healthcare delivery landscape in the Amathole District Municipality.  eliciting the viewpoints of allopathic and traditional health practitioners regarding the impact on their practices of legalisation of traditional healing and  developing strategies to facilitate collaboration between allopathic and traditional health practitioners. Data obtained from each group was analysed using Tesch’s method as described by Creswell (2003:192). Themes emerging from data and the corresponding strategies to address the themes were identified for each group. The participants’ responses to the three research questions revealed areas of convergence and divergence. Of significance was the reflection by the participants on their negative attitude towards each other. They also highlighted that there was no formal interaction between traditional and allopathic health practitioners in the Amathole District Municipality. Their working relationship was characterised by a one-sided referral system with traditional healers referring patients to allopathic health practitioners but this seemed not to be reciprocated vi by the latter group. The exception was the case of traditional surgeons whose working relationship with allopathic health practitioners was formally outlined in the Application of Health Standards in the Traditional Circumcision Act, Act No.6 of 2001. Allopathic health practitioners attributed their negative attitude as emanating from the unscientific methods used by traditional healers in treating patients, interference of traditional healers with the efficacy of hospital treatments and delays by traditional healers in referring patients to the hospitals and clinics. Traditional healers stated that they were concerned about failure of allopathic health practitioners to refer patients who talked about “thikoloshe” and “mafufunyana” to the traditional healers. Consequently, these patients presented themselves to the traditional healers when the illness was at an advanced stage. A reciprocal referral system was perceived by the traditional healers as the core element or crux of collaboration. There were ambivalent views regarding the impact of legalisation of traditional healing on the practices of both traditional and allopathic health practitioners. Elimination of unscrupulous healers, economic benefits, and occupational protection were benefits anticipated by traditional healers from the implementation of the Act. The possibility of having to divulge information regarding their traditional medicines, monitoring of their practice resulting in arrests should errors occur were however, cited by traditional healers as threatening elements of the Act. A lack of understanding the activities of each group with an inherent element of mistrust became evident from the participants’ responses. Ways of fostering mutual understanding between them were suggested which included holding meetings together to discuss issues relating to healing of patients, exposing both groups of health practitioners to research, as well as training and development activities. The participants also highlighted areas of collaboration as sharing resources namely, budget, physical facilities, equipment and information and role clarification especially pertaining to disease management. The participants vii strongly suggested that there should be clarity on the type of diseases to be handled by each group. The need for capacity building of traditional and allopathic health practitioners in preparation for facilitating collaboration was advocated by all and the relevant activities to engage into were suggested. Analysis, synthesis and cross referencing of the themes that emerged from the data culminated in the identification of three strategies that were applicable to all groups of participants and which would assist in facilitating collaboration between allopathic and traditional health practitioners. The researcher coined the three strategies “Triple C” strategies abbreviated as the TRIC strategies. The first “C” of the three “Cs” stands for “change attitude”, the second “C” for “communication” and the third “C” for “capacity building.” Each of the proposed three strategies is discussed under the following headings:- Summary of findings informing the strategy  Theory articulating the strategy  Aim of the strategy  Suggested implementation mechanism As the strategies had to be grounded in a theory which would serve as a reference point, the researcher used the Survey List by Dickoff, James and Wiedenbach (1968:423) as a conceptual framework on which to base the proposed three strategies. The results of this study and recommendations that have been made will be disseminated in professional journals, research conferences and seminars.

The post-apartheid repetition and insertion of an unchanged standard clinic design across South Africa, has resulted in a number of urban and design problems stemming from the architecture of the clinics and their inability to adapt. Designed before the resurgence of the Tuberculosis epidemic, the facilities were not designed for optimal ventilation or air-borne infection prevention . The current healthcare facilities cannot support the ever-increasing urban population, and as a result, patients are forced to wait for long hours before being attended to, in poorly ventilated, unstimulating spaces. Emanating from an understanding of the relationship between architecture, health and the transmission of disease, the dissertation endeavours to create a new healthcare facility that remedies these problems through design. The dissertation identifies Alaska, an informal settlement, as an appropriate site in need of and with a population size to support a new public healthcare facility. Recognising the risks of blind top-down provision of buildings into informal settlements, the dissertation explores the power of a collaborative approach towards design. The design process engages the community in a series of participatory exercises in order to discover and enable grass-roots knowledge and innovation, and to instill a sense of ownership and responsibility for the intervention, after construction is complete. The dissertation studies the traditional healthcare practitioners within the settlement, for spatial clues and an alternate approach to the provision and architecture of healthcare. The Salutogenic (the healthy pole of the health- disease continuum) approach of the traditional healers is merged with the pathogenic design sensibilities of typical western facilities, in order to create a facility which not only focuses on curing disease, but also on instilling preventative habits within the community. The intervention intention to be reflective of and responsive to the dynamic context of Alaska, is realised through the spatial and design intelligences of a top-down provider enabling the innovation and local knowledge of bottom-up approaches through a collaborative design process. The intetnion is expressed through the inclusion and manipulation of local building materials and techniques. / Dissertation (MArch(Prof))--University of Pretoria, 2014. / Architecture / MArch(Prof) / Unrestricted

MSc (Chemistry) / Department of Chemistry / Bridelia micrantha (Hochst) Baill (B. micrantha) is a South African medicinal plant used by traditional healers in the treatment of different human ailments including diabetes, gastrointestinal ailments, joint aches, cough, conjunctivitis, skin problems and malaria. Previous studies have demonstrated the antidiabetic activities of B. micrantha crude extracts in in vivo studies. However, there are no studies on the compounds responsible for the antidiabetic activity of the plant. The purpose of this study was to isolate and characterize the antidiabetic constituents from B. micrantha. Materials and methods Crude methanolic extracts of root, stem and leaf were investigated using in vitro antidiabetic enzyme assays. Antioxidant activities were evaluated using 1,1-diphenyl-2-picrylhydrazyl (DPPH) and ferric reducing power assays. The isolation of the antidiabetic constituents was carried out using column chromatography on silica gel. Purification of the active fraction was carried out using preparative thin layer chromatography (pTLC). Structure elucidation of the compound was carried out using Nuclear Magnetic Resonance (NMR) spectroscopy and by comparison with literature. Results The results obtained in this study indicated that root, stem and leaf extracts exhibited high inhibition activity against α-glucosidase (98.52, 98.62 and 81.62% respectively). A moderate inhibition against α-amylase enzyme was observed for root (65.62%) and stem (61.86%) extracts. Leaf fraction LFR5 exhibited a high inhibition activity of 96.19% against α-glucosidase. Moreover, the isolated compound showed 96.74% inhibition against α-glucosidase. DPPH results revealed that antioxidant activity of crude extracts was not significantly different and they were concentration-dependent. Reducing power results revealed that stem (119.31 μg/mL) extract had higher activities compared to root (125.17 μg/mL) and leaf (291.88 μg/mL) extracts. Conclusion Quercetin-3-O-β-D-glucopyranosyl-(1→4)-α-L-rhamnoside was successfully isolated from B. micrantha leaves. Furthermore, quercetin-3-O-β-D-glucopyranosyl-(1→4)-α-L-rhamnoside demonstrated the ability to inhibit significantly the carbohydrate hydrolysing enzyme α-glucosidase and therefore validate the ethnomedicinal use of B. micrantha in the management of diabetes / Bridelia micrantha (Hochst) Baill (B. micrantha) is a South African medicinal plant used by traditional healers in the treatment of different human ailments including diabetes, gastrointestinal ailments, joint aches, cough, conjunctivitis, skin problems and malaria. Previous studies have demonstrated the antidiabetic activities of B. micrantha crude extracts in in vivo studies. However, there are no studies on the compounds responsible for the antidiabetic activity of the plant. The purpose of this study was to isolate and characterize the antidiabetic constituents from B. micrantha. Materials and methods Crude methanolic extracts of root, stem and leaf were investigated using in vitro antidiabetic enzyme assays. Antioxidant activities were evaluated using 1,1-diphenyl-2-picrylhydrazyl (DPPH) and ferric reducing power assays. The isolation of the antidiabetic constituents was carried out using column chromatography on silica gel. Purification of the active fraction was carried out using preparative thin layer chromatography (pTLC). Structure elucidation of the compound was carried out using Nuclear Magnetic Resonance (NMR) spectroscopy and by comparison with literature. Results The results obtained in this study indicated that root, stem and leaf extracts exhibited high inhibition activity against α-glucosidase (98.52, 98.62 and 81.62% respectively). A moderate inhibition against α-amylase enzyme was observed for root (65.62%) and stem (61.86%) extracts. Leaf fraction LFR5 exhibited a high inhibition activity of 96.19% against α-glucosidase. Moreover, the isolated compound showed 96.74% inhibition against α-glucosidase. DPPH results revealed that antioxidant activity of crude extracts was not significantly different and they were concentration-dependent. Reducing power results revealed that stem (119.31 μg/mL) extract had higher activities compared to root (125.17 μg/mL) and leaf (291.88 μg/mL) extracts. Conclusion Quercetin-3-O-β-D-glucopyranosyl-(1→4)-α-L-rhamnoside was successfully isolated from B. micrantha leaves. Furthermore, quercetin-3-O-β-D-glucopyranosyl-(1→4)-α-L-rhamnoside demonstrated the ability to inhibit significantly the carbohydrate hydrolysing enzyme α-glucosidase and therefore validate the ethnomedicinal use of B. micrantha in the management of diabetes.

A dissertation submitted to the Faculty Of Arts in partial fulfillment of the requirements for the Degree Of Master Of Arts (Clinical Psychology) in the Department of Psychology at the University Of Zululand, 2017 / There has been advancement of healing where mainstream western medicine is concerned. Significant progress has been made in this regard, concerning integration as well as motivation of integration of indigenous or traditional healing methods to treat psychological illnesses. Literature has advised that more work is required to ensure that the herbal medicines used to treat patients on traditional medicine conventions are utilized. The main aim of this study was to investigate the conceptualization of trauma by Zulu traditional healers. It objectives being to elicit views on traditional healing of trauma amongst traditional healers within the area of Ozwathini. A methodology of qualitative research design was applied in gathering findings for the study. A semi-structured interview schedule was adopted as a data collection tool. The sample was selected using purposive and snowball sampling techniques under the non-probability methods; the total number of which was 10. The results in the findings gathered during the data collection process indicate that there is no consensus of the definition of trauma amongst the sample of study though one must acknowledge the comprehensiveness presented in the definitions. Variations in the treatment methods included counselling and use of medicinal herbs by the traditional healers during the identification and treatment of trauma. Recommendations of the study being that observations be conducted during the treatment of patients suffering from trauma to identify the exact methods and effects associated with the treatment of trauma by traditional healers.

A dissertation submitted in partial fulfilment of the requirements for the degree of Master of Arts in Clinical Psychology in the Department of Psychology at the University of Zululand, South Africa, 1997. / Talking about child sexual abuse, hereafter referred to as CSA, makes a lot of people very uncomfortable. It has been defined as "the best kept secret", contributing to the maintenance of silence. For both men and women the prevalence of CSA is high among those seeking help for psychological problems. Theories relating to CSA include investigations into the causes, psychological effects on victims, treatment approaches and preventative strategies. Research in this area in a South African context is limited and in view of the fact that child abuse has reached staggering proportions in rural areas, it is important to investigate this phenomenon. Furthermore, it is understood that in KwaZulu-Natal traditional healers have multi-dimensional functions in traditional Zulu culture, with eighty percent of Zulu people consulting them before coming to modem healers. Conversely, there are instances where traditional and modern healers co-operate in areas of illness and health. The aim of this research therefore is exploratory in nature, seeking to understand and advance knowledge of CSA. The level of co-operation between the two systems where CSA is concerned is also investigated, with special contextual reference to South Africa in general and traditional KwaZulu Natal in particular. This research is a phenomenological explication of traditional healers’ views per se. In addition it indicates that to a limited degree, modern and traditional systems co-operate in the treatment of CSA in rural KwaZulu Natal.

A dissertation submitted to the Faculty of Arts, University of Zululand in partial fulfilment for the degree of MASTER OF ARTS in the Department of Psychology, South Africa, 1984. / The present study has investigated the role of dreams for Zulu indigenous practitioners. This role is two-fold (i) significance of dreams in the personal lives of the Zulu indigeoous practitioners; for example, how dreams function to set the foundation for an individual's fate, how dreams establish a direct relationship between the dreamer and certain supernatural forces and beings that are considered to have an independent existence, and how the individual, in turn, acquires a creative, sacred power, (ii) significance of patients' dreams, in so far as the indigenous practitioners can make analyses of such dreams in order to effect a client's diagnosis; and also the indigenous practitioners' methods of such dreams' analyses. Subjects that were selected for the present study were Zulu indigenous practitioners from Ngoye/Dlangezwa districts who used dreams in their diagnotic and treatment methods. There were three categories of such practitioners, namely, the izangoma izinyanga, and abathandazi. The content of their dreams was analyzed by the technique of content analysis which involved classifying dream elements into three basic categories of natural, supernatural indigenous Zulu, and supernatural Christian religious. The procedure of data collection involved initial visits to each indigenous practitioner in order to establish rapport; and subsequent visits involved the actual collection of data. To achieve the latter, a list of questions that were structured in the form of a questionnaire was used. In addition, a structured dream by a confederate patient was taken to each indigenous practitioner for analysis. Analysis of this dream was judged by three independent judges (Clinical psychologists) in order to ascertain if there was any inter-practitioner consistency regarding the theme of analyses. Major results were that dreams have an important role to play in the personal lives of these indigenous practitioners, and that such dreams are supernaturally orientated, in the sense that they always involved a dreamer's encounter with a supernatural being usually the grandmother or grandfather, or a religious deity. Further, the indigenous practitioners were found to be consistent in their analyses of confederate patient's dream, as judged by three independent raters- The study also indicated that there is an urgent need of research to investigate the role of dreams for indigenous practitioners in depth. For example, it could be hypothesised that patients1 dreams might conceivably be analyzed in terms of individual symbols personally significant to the individual practitioner.

Submitted in partial completion for the degree of PHD in Community Psychology in the University of Zululand, 2006. / HIV/AIDS is the current century's challenge that stares humanity in the eye. The socio-political, economic, spiritual and philosophical dimensions of our society have to face up to this challenge. This brings one to the conclusion that HIV/AIDS is a national disaster and should be dealt with as such. In other words, interventions geared towards combating this epidemic should address all the spheres mentioned above. The main purpose of this study then was to investigate the role of indigenous healers in combating HIV and AIDS. The rationale for looking at the role of indigenous healers was to ensure that their role is highlighted for a joint effort that is necessary for the advocacy, awareness, education, care and medical intervention which is necessary to combat the HIV/AIDS crisis. This challenge goes as far as involving non-medical professionals and stakeholders in the fight against HIV/AIDS. Focus group interviews and individual interviews were conducted with indigenous healers in the Gauteng and North West provinces. The results were analysed thematically. The results are presented in relation to the questions which were posed. The results reflected that traditional healers have demonstrated that they can make a very important contribution to the treatment of HIV/AIDS. However, they feel that they are not receiving a fair opportunity to demonstrate their knowledge and expertise in treating HIV and AIDS. They also lack support from the public, from government policy, and from the modem medical fraternity. There have been efforts by the Minister of Health to incorporate traditional healing and traditional medicine as part of a holistic approach to the treatment and containment of HIV. This strengthens holistic health care ensuring the advocacy, awareness, education, care and medical intervention which is necessary to combat the HIV/AIDS crisis. Traditional healers need support and recognition from the public, the government and the modem medical fraternity. It was also evident from the results that the indigenous healers were very willing to co-operate with biomedical practitioners as shown in the statement below. Traditional healers reported that they did not routinely test their patients for HIV as they had no means of doing that. They were legally required to send their patients for testing through modem medical procedures. Most healers also said that they preferred their patients to be checked using modem medicine, and thereafter they would treat them accordingly. This is because they currently relied only on their ancestors to show them when the patient was positive. What is important to note is that these healers said that the disease was not presented to their bones as HIV/AIDS, but that they were only shown the known symptoms of HIV and then were able to deduce that the person was HIV positive.

This research about women’s caregiving experiences in Jamaica uses the conceptual frameworks of intersectionality and anti-racist feminist perspectives to interpret and analyze the experiences of informal and formally trained nurses and folk healers in post-slavery Jamaica. This study explores how race, colour, class, gender, citizenship, and national identity intersected to define and shape women’s experiences as caregivers in Jamaica between the 1850s and the 1910s. By integrating scholarly interpretations about a plural health system with case studies about the management of diseases and developments in nursing, this research presents an inclusive analysis of female caregivers (British, Euro-American, and Afro-Jamaican nurses and folk healers) in post-slavery Jamaica. The late nineteenth to the early twentieth centuries was the period of the “new” imperialism characterized by the growth of caregiving and medical philanthropy in aiding the expansion of imperial pursuits and the civilizing mission of empires (British and US). Caregiving reveals how gender, race, class, and national identity intersected to shape the management of diseases in post-slavery Jamaica. On the one hand, formal caregiving was a tool for empire-building through colonial medical policies that aimed to heal the bodies and “civilize” the mentality of colonized peoples. On the other hand, informal caregiving empowered oppressed people to reshape cultural customs by adapting healing and religious practices to challenge British imperialism and claim citizenship. / Dissertation / Doctor of Philosophy (PhD) / This study examines the management of epidemics and disease in post-slavery Jamaica by highlighting the contributions of female caregivers, such as informally and formally trained nurses and Afro-Jamaican folk healers. It argues that caregiving provided by the government medical system and Afro-Jamaican folk healing developed from the mid-nineteenth to the early twentieth century in response to the challenges of adjusting to emancipation, frequent epidemics and encounters with disease. However, the government’s efforts to contain epidemics and disease were inadequate because of a shortage of medical practitioners, insufficient medical infrastructure, and white medical elites’ racial and class prejudices toward the labouring class. Nursing developed in parallel with establishing public hospitals and medical institutions in the urban centre as sites to control the labouring-class to mitigate epidemics and disease in post-slavery Jamaica. British, Euro-American, and Afro-Jamaican female caregivers deployed religious and medical services (caregiving) that reinforced and challenged racial, class and gender hierarchies during the post-slavery period in Jamaica.

Thesis (Ph. D. (Botany)) -- University of Limpopo, 2014 / Refer to document

Thesis (M.Sc. (Botany)) -- University of Limpopo, 2013 / Traditional medicine plays a major role in the primary health care of many people residing in rural areas. People in these areas still consult traditional healers who utilise plants as medicine. Medicinal plants have come under increasing pressure due to a number of factors, which have resulted in the decline of certain species, extinction in others, and a general decrease in biodiversity of high use areas of South Africa, Blouberg Mountain included. To date there has been a lack of information on how traditional healers utilise the Blouberg Mountain with respect to amounts and species removed, or where the most important collecting sites are located. Thus, no conservation strategy exists for the Blouberg Mountain to ensure sustainable management of its natural resources. Furthermore, there is a perception amongst elders of this area that, as with indigenous knowledge around the world, the knowledge centered around Blouberg’s medicinal plants is declining, and little formal documentation of that knowledge has taken place. Consequently, this study investigated aspects related to medicinal plant use such as collection, patterns of collection, legislation, storage and packaging of medicinal plants by traditional healers around Blouberg Mountain. These were documented via a semi-structured questionnaire and a data collection sheet. Furthermore, traditional harvesting methods employed by traditional healers, and in situ conservation issues related to species removal from the mountain were investigated. Data was collected between September 2010 and September 2011. Sixteen villages in close proximity to the mountain, and 32 healers (two per village) were selected. In addition 16 consulting rooms were sampled (one per village) in order to gather information on the number of species collected from the mountain and stored in the consulting rooms. The 16 most used (indicated by village traditional healers) collection tracks, (one per village surrounding Blouberg Mountain), were travelled with traditional healers to record botanical and vernacular names of the medicinal plants, vegetation type, habitat, parts used, harvesting method, replacement value of plant species and perceived rarity of collected material. A Garmin GPS was used to record waypoints for the beginning and end of each track. Co-ordinates were logged automatically every 10 m. A map using Quantum GIS software to capture the position of the healers’ collection tracks, overlaid with topographical and vegetation information, and protected area information of the Blouberg Mountain, was generated. Geographic Information System software was used to geo-process the collection tracks of the healers with respect to where medicinal plants were collected relative to the various vegetation types. This gave information on vegetation types important to healers. The majority of traditional healers were females. Most of them had no formal education, with only a minority reaching secondary school. Due to their low level of literacy they tended to shy away from sources of written information, with the result that none of the questioned healers had any knowledge of the various national or provincial environmental legislations. The majority of them see between 15 and 20 patients per month. Most of the healers had more than 30 years of experience in traditional healing. The study found 64 plant species commonly used for medicinal purposes. Most of them were harvested for their roots and bark. According to the healers, Boophane disticha and Hypoxis hemerocallidea are declining in Blouberg Mountain, with Warburgia salutaris, endangered in South Africa, not perceived as rare or declining. However, a number of plant species recorded in the Red Data List as of least concern, or not threatened, are seen as rare by the healers. These include Clivia caulescens, Erythrina lysistemon, Lannea schweinfurthii and Maerua juncea. No exotic species were documented from the surveyed tracks. However, two naturalised exotics were collected from the mountain, namely Cassytha filiformis and Corchorus tridens. Cocculus hirsutus, a naturalised exotic and Abrus precatorius, an exotic species were found in one of the consulting rooms. Dichrostachys cinerea, Philenoptera violacea and Tarchonanthus camphoratus, which are indicators of bush encroachment, were identified on selected tracks. Tracks on which indicators of bush encroachment are present should be investigated more thoroughly to ascertain the extent and severity of such a threat. vii Investigations into healers’ collection tracks showed that the Soutpansberg Mountain Bushveld vegetation type is the most heavily utilised of the five vegetation types around Blouberg Mountain. This vegetation type is vulnerable to human population densities as most species were collected from it, therefore it should be conserved and managed if possible as it is targeted for plant species of medicinal value. The most travelled tracks were found in the Catha-Faurea Wooded Grassland community. Solutions to the problems of over harvesting of medicinal plants require local innovations and the full participation of traditional healers in resource management initiatives. The development of medicinal plant nurseries together with propagation of key species will be a crucial management tool, as this will reduce over harvesting of natural resources from the wild. In conclusion, it was found that although most species utilised around Blouberg Mountain are abundant and not threatened, healers are nevertheless concerned about dwindling medicinal plant supplies. They would welcome conservation initiatives and the use of GIS maps would be useful in prioritising conservation areas.