Thesis (Honors)--College of William and Mary, 2009. / Includes bibliographical references (leaves 79-81). Also available via the World Wide Web.

Thesis (M.A.)--Duquesne University, 2004. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 99-102) and abstract.

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2009. / Includes bibliographical references (p. 46-47).

Thesis (M.A.)--Concordia University, Montreal, 1998. / "December, 1998." Includes bibliographical references (p. 178-188).

Thesis (M.A.)--Oregon State University, 2006. / Printout. Includes bibliographical references (leaves 87-96). Also available on the World Wide Web.

Thesis (M.A. (Psychology))--Rhodes University, 2005. / A thesis submitted in partial fulfilment of the requirements for the degree of Master of Arts in Clinical Psychology.

Philosophiae Doctor - PhD / The thesis examines mental illness as it is understood and treated by traditional healers in Kavango, based on ethnographic data collected over twelve (12) months in three (3) different phases from 2014 to 2016. The thesis offers ethnographic material and theoretical insight on the socio-cultural construction of three common mental disorders (CMD) which were identified and treated by traditional healers: Nyambi, Kasenge and Ndjangura. I employed the ‘cultural models’ of Dahlberg et al (2010, p. 282) as a framework to understand mental illness and its treatment by traditional healers - who deal with sick persons on a daily basis. The three common mentally related illnesses appear to be specific to the Kavango people, based on their cultural settings. I argue that these mental illness categories are not fixed or objective, but rather reflect the expertise of the Vanganga (Traditional healers) who identify them, and ultimately treat the afflicted. While traditional healers themselves assume that these local notions of mental illness are static, in reality they are not. Rather, these are active concepts constituted by culturally and socially relative categories whose precise boundaries and meanings vary and are highly contested. It was evident that the conceptualization (expression of belief patterns, thoughts and ideas) by the Vanganga (Traditional healers) of the three local mentally related illnesses differed, in the ways they perceived and treated similar conditions. The manner in which these perceived signs and symptoms informed their diagnoses differed, but also overlapped: in terms of basic assumptions that underlay explanations and treatment, and the ways in which the conditions became manifest. The thesis postulates that Traditional healers form part of the local health care system, historically unregulated. There have been calls for the recognition and regulation of traditional healers and their medicines, but to date such recognition and regulation has, if anything, been sporadic, insufficient and controversial. In response to this I provide a new way of classifying traditional healers in Kavango and propose the use of three categories: Kangangwena (assistant traditional healer), Nganga (general traditional healer) and Nkurunganga (expert traditional healer). The thesis discusses the cultural epistemology of traditional healing concerning the use of medicinal plants as treatment for mental illness. Plant knowledge and its application by traditional healers is explored, with the emphasis on the medicinal plants used to treat various mentally related illnesses. In addition, administration methods and the medicinal plants used in the treatment of mental illness are examined. I argue that medicinal plants are believed to possess powers that need to be "enticed or seduced" by healers, in order to produce a therapeutic effect on the muveri (sick person). I contend that medicinal plants are perceived to have an agentivity which is embedded in the community and people who utilize them. Thus, I intend to show that medicinal plants have power that work at different levels via ritual healing ceremonies and communication to the ancestors, as a way of "seducing" them to bring forth their therapeutic effect on the sick person. The plants in question were "seduced" inter alia by boiling, powdering, crushing and soaking, to increase their rate of reaction and generate more therapeutic power. A total of 37 medicinal plant species belonging to 24 families were reported to be used traditionally in Kavango regions in Namibia, to treat the five different categories of mental disorders. The most reported use of plants was of Albizia tanganyicensis, Ancylanthos rubiginosus, Bobgunnia madagascariensis, Dialium engleranum Diospyros virgata, Elaeodendron transvaalense and Guibourtia coleosperma. Roots and leaves were most frequently used in treatment. Remedies were prepared by boiling, while oral intake and steaming were most commonly used by healers to administer them. / National Research Foundation (NRF) and National Commission on Research Science and Technology (NCRST)

M.Tech. / The aim of my research is to discover how the garments, beadwork and accoutrements worn and used by proponents of the ukuthwasa1 subculture manifest meaning and significance amongst healers and initiates in the White River area, Eastern Mpumalanga. The visual language and style of traditional healers in this region is unique in South Africa, as it is informed by belief systems incorporating primarily the Nguni2 and the Emandzawe3 cultures. Also, they are influenced by the combined garment styles of the Swazi, and to a lesser extent the Shangaan and Tsonga people resident in this area. I suggest, therefore that ukuthwasa style in this region acts as a visual repository of these amalgamated cultures, which I visually substantiate through relevant photographic documentation. This study includes considerations of the way in which ritual objects, shrines and architectural spaces are dressed and decorated. Furthermore I examine how the beadwork and apparel aid in constructing and establishing identity and status within the designated society, and how, over and above the dictates of their tradition, personal preferences and different ways of teaching doctrine allow for individual interpretation. I also examine ways in which dress and beadwork serve as a site of knowledge and healing, and results in a fluidity of artistic expression, which defies categorisation and constantly invigorates the existing culture. Lastly, I consider change through urbanization and its impact on this culture.

Magister Scientiae Dentium - MSc(Dent) / 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. / South Africa

Magister Artium - MA / This study falls within the framework of the larger multidisciplinary university health initiative (MUTHI) objectives to investigate and document the use of local medicinal plants for the treatment of HIV and symptoms of related opportunistic infections such as tuberculosis, thrush and shingles in the Western Cape. The study stems from twelve months fieldwork in Strand, Western Cape and the collection of plants from Mpoza, Eastern Cape for a variety of reasons. The study ethnographically documents when, under which circumstances and where plants are collected for use.As far as I am aware this is the first anthropological study which "follows" traditional healers in the Western Cape to a site in the Eastern Cape where they collect plants. Seventeen plants were collected from different genera which traditional healers reported to use as treatment for suspected HIV and related symptoms. For each plant I describe the medicinal uses,preparatory techniques and plant parts used as suggested by traditional healers. I also explore healer's aetiologies concerning plants, treatments and the social-material relations which are prevalent in my research settings.