DEPREZ, Maria da Conceição Mota Rebouças. Território Livre: o passado e o presente na construção socioambiental da Reserva Extrativista do Batoque, Aquiraz, Ceará. 2015. 207 f. : Dissertação (mestrado) - Universidade Federal do Ceará, Pró-Reitoria de Pesquisa e Pós-Graduação, Programa Regional de Desenvolvimento e Meio Ambiente - PRODEMA, Fortaleza-CE, 2015. / Submitted by guaracy araujo (guaraa3355@gmail.com) on 2016-05-17T16:24:09Z No. of bitstreams: 1 2015_dis_mcmrdeprez.pdf: 2403963 bytes, checksum: c027bb77fc85f1fb60ddcd8fa314a6d7 (MD5) / Approved for entry into archive by guaracy araujo (guaraa3355@gmail.com) on 2016-05-17T16:39:25Z (GMT) No. of bitstreams: 1 2015_dis_mcmrdeprez.pdf: 2403963 bytes, checksum: c027bb77fc85f1fb60ddcd8fa314a6d7 (MD5) / Made available in DSpace on 2016-05-17T16:39:25Z (GMT). No. of bitstreams: 1 2015_dis_mcmrdeprez.pdf: 2403963 bytes, checksum: c027bb77fc85f1fb60ddcd8fa314a6d7 (MD5) Previous issue date: 2015 / The research is the result of the analysis built on experience-research process carried out with the community that resides in the Extractive Reserve of Batoque located in the municipality of Aquiraz, in the State of Ceara. The work is an ethnographic research that made use of a case study with a qualitative approach. The main objective was to analyze the historical construction and the current status of the community of Batoque in its cultural aspects and the use and management of natural resources by traditional fishermen and farmers in relation to their living territory. The specific objectives are defined in three points: (1)to describe the historically constructed social relations and cultural events that underlie the notion of community among members of the reserve; (2) to study how artisanal fishermen and small scale farmers are organized and handle and use local natural resources, and (3) to investigate the involvement of fishers and farmers of Batoque with the shared management system of the reserve. The textual production is based on the interpretation of the oral histories reported during the experience of living with the community. The text provides a historical approach, that addresses the specific context in which arose the community of Batoque and the ways in which the territory was continually reaffirmed, which culminated in the establishment of the Extractive Reserve of Batoque. The process of constitution of the conservation unit was marked by intense struggles against real estate speculation. The territoriality in the community functioned as a factor of identification, defense and strength, in the dispute over the planning process. The redemption of the memories of the past of Batoque demonstrates that throughout the formation process of the community the use of natural resources has been a central point. The extent of reserve covers coastal-marine ecosystems (lagoons, sand dunes, sea), estuaries and mangroves. The community is essentially formed by two groups of families: those who depend exclusively on the environment to carry out their agricultural and / or extractive production activities - approximately 175 families that practice family agriculture, artisanal fishing, livestock creation and craft-making - and those without agricultural or extractive activities, but other economic activities like small shop keeping, public transport and tourist-related activities - about 87 families. Fishing activities, extractive activities and animal production interconnect a diverse set of activities that are important as occupation of the territory and source of income. There is an average of 150 vacationers who own real estate on site (houses or land). People have shown a wealth of knowledge about the environmental changes that have occurred in the landscape of Batoque over the decades and about the management of natural resources in carrying out their productive activities. This knowledge was a key factor that led the daily learning, the choice of technologies used in productive activities and awareness to conserve and take care of it. The shared management process of the extractive reserve shows unstable relationships between social groups and the ICMBio governing body. Ensuring the balance between the diverse and conflicting interests is a challenge for territorial management. / A pesquisa é fruto das análises construídas no processo de vivência-pesquisa realizada com a comunidade que reside na Reserva Extrativista do Batoque, localizada no município de Aquiraz, no estado do Ceará. O trabalho trata-se de uma pesquisa etnográfica que fez uso de um estudo de caso com uma abordagem qualitativa. O objetivo principal foi analisar a construção histórica e a situação atual da comunidade do Batoque, nos seus aspectos culturais e de uso e manejo dos recursos naturais pelos pescadores artesanais e agricultores familiares em relação ao seu território vivido. Os objetivos específicos estão delimitados em três pontos: (1) Descrever as relações sociais construídas historicamente e as manifestações culturais que fundamentam a noção de comunidade entre os membros da reserva; (2) Estudar como os pescadores artesanais e os agricultores familiares se organizam e utilizam e manejam os recursos naturais locais e (3) Investigar a integração dos pescadores e agricultores do Batoque com o sistema de gestão compartilhada da reserva. A produção textual tem por base a interpretação das histórias orais relatadas durante a convivência com a comunidade. O texto traz uma abordagem histórica, que trata do contexto específico em que surgiu a comunidade do Batoque e as formas na qual o território foi continuamente reafirmado, o que culminou na constituição da Reserva Extrativista do Batoque. O processo de constituição de uma unidade de conservação no local foi marcado por intensos conflitos contra a especulação imobiliária. A territorialidade na comunidade funcionou como um fator de identificação, defesa e força, no processo de disputa pelo território. O resgate das lembranças sobre o Batoque de antigamente demostra que durante todo o processo de formação da comunidade a utilização dos recursos naturais tem sido um ponto central. A extensão da reserva abrange ecossistemas costeiros-marinhos (lagoas, dunas, mar), estuarinos e manguezais. A comunidade é formada essencialmente por dois grupos de famílias: os que dependem exclusivamente do meio ambiente para reproduzir suas atividades produtivas agrícolas e/ou extrativistas – aproximadamente 175 famílias que praticam agricultura familiar, pesca artesanal, pecuária e artesanato – e daqueles que não possuem atividades produtivas agrícolas ou extrativistas, mas outras atividades econômicas como pequenos comércios, transporte de pessoas, trabalhos com o turismo – aproximadamente são 87 famílias. As atividades de pesca, extrativismo e de produção animal interligam um conjunto diverso de atividades que são importantes como ocupação do território e produção de renda. Há uma média de 150 veranistas que possuem imóveis no local (casas ou terrenos). As pessoas demonstraram um rico conhecimento sobre as modificações ambientais ocorridas na paisagem da praia do Batoque ao longo das décadas e sobre as práticas de manejo dos recursos na realização das suas atividades produtivas. Este conhecimento foi um fator fundamental que guiou o aprendizado diário, a escolha das tecnologias utilizadas nas atividades produtivas e a consciência de conservar e cuidar do mesmo. O processo de gestão compartilhada da reserva extrativista apresenta relações instáveis entre os grupos sociais e o órgão gestor ICMBio. Assegurar o equilíbrio entre os diversificados e contraditórios interesses é um desafio para a gestão territorial.

O presente estudo consiste numa análise etnográfica e comparativa entre os sistemas de crenças e práticas da bruxaria tradicional e moderna existentes em Porto Alegre, no Rio Grande do Sul, a primeira sendo restrita aos habitantes da Ilha da Pintada e a segunda transitando, sobretudo entre jovens das camadas médias da cidade. Aparentemente, a bruxaria tradicional vinculada às práticas do catolicismo popular tradicional é o oposto da bruxaria moderna ou neopagã. Ao invés de um Deus transcendente, a última cultua uma Deusa imanente, que está presente em todos os seres da natureza. Além disso, as bruxas modernas de Porto Alegre dizem trabalhar somente “para o bem”, enquanto as bruxas tradicionais da Ilha da Pintada estariam ligadas a práticas de malefícios e mesmo ao embruxamento de crianças. Porém, as correspondências começam a existir quando observamos uma outra personagem das narrativas de bruxas e bruxarias na Ilha, ou seja, as benzedeiras. Elas são as praticantes da “boa magia”, agindo no combate às ações de bruxaria, na comunidade. Benzedeiras e bruxas modernas valem-se de um mesmo símbolo de proteção, o pentagrama ou Símbolo de Salomão. A partir desta primeira analogia, outras serão observadas ao contrastarmos esses dois universos simbólicos. / The present study consists of an ethnographic and comparative analysis between the systems of faiths and practices of the traditional and modern witchcraft in Porto Alegre (Rio Grande do Sul); the first one concerning exclusively the inhabitants of the Island of Pintada and the second one, mainly young people of the middle class of the city. Apparently, traditional witchcraft related to the practices of popular traditional Catholicism is the opposite of the modern witchcraft or neo-pagan. Instead of a transcendent God, modern witchcraft worships an immanent Goddess, who is present in all beings of the nature. Besides, modern witches from Porto Alegre state they “work only for the good”, while the traditional witches of the Island of Pintada would be linked to practices of harms and even to children's bewitchment. However, similarities begin to exist when we observe another character of the witches' narratives and witchcrafts in the Island, in other words, the benzedeiras (faith healers). They practice “good magic”, acting against the witchcraft actions in the community. Benzedeiras and modern witches use the same protection symbol, the pentagram or Solomon Seal. Starting from this first analogy, we will observe many others as we contrast these two symbolic universes.

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / The research is the result of the analysis built on experience-research process carried out with the community that resides in the Extractive Reserve of Batoque located in the municipality of Aquiraz, in the State of Ceara. The work is an ethnographic research that made use of a case study with a qualitative approach. The main objective was to analyze the historical construction and the current status of the community of Batoque in its cultural aspects and the use and management of natural resources by traditional fishermen and farmers in relation to their living territory. The specific objectives are defined in three points: (1)to describe the historically constructed social relations and cultural events that underlie the notion of community among members of the reserve; (2) to study how artisanal fishermen and small scale farmers are organized and handle and use local natural resources, and (3) to investigate the involvement of fishers and farmers of Batoque with the shared management system of the reserve. The textual production is based on the interpretation of the oral histories reported during the experience of living with the community. The text provides a historical approach, that addresses the specific context in which arose the community of Batoque and the ways in which the territory was continually reaffirmed, which culminated in the establishment of the Extractive Reserve of Batoque. The process of constitution of the conservation unit was marked by intense struggles against real estate speculation. The territoriality in the community functioned as a factor of identification, defense and strength, in the dispute over the planning process. The redemption of the memories of the past of Batoque demonstrates that throughout the formation process of the community the use of natural resources has been a central point. The extent of reserve covers coastal-marine ecosystems (lagoons, sand dunes, sea), estuaries and mangroves. The community is essentially formed by two groups of families: those who depend exclusively on the environment to carry out their agricultural and / or extractive production activities - approximately 175 families that practice family agriculture, artisanal fishing, livestock creation and craft-making - and those without agricultural or extractive activities, but other economic activities like small shop keeping, public transport and tourist-related activities - about 87 families. Fishing activities, extractive activities and animal production interconnect a diverse set of activities that are important as occupation of the territory and source of income. There is an average of 150 vacationers who own real estate on site (houses or land). People have shown a wealth of knowledge about the environmental changes that have occurred in the landscape of Batoque over the decades and about the management of natural resources in carrying out their productive activities. This knowledge was a key factor that led the daily learning, the choice of technologies used in productive activities and awareness to conserve and take care of it. The shared management process of the extractive reserve shows unstable relationships between social groups and the ICMBio governing body. Ensuring the balance between the diverse and conflicting interests is a challenge for territorial management. / A pesquisa à fruto das anÃlises construÃdas no processo de vivÃncia-pesquisa realizada com a comunidade que reside na Reserva Extrativista do Batoque, localizada no municÃpio de Aquiraz, no estado do CearÃ. O trabalho trata-se de uma pesquisa etnogrÃfica que fez uso de um estudo de caso com uma abordagem qualitativa. O objetivo principal foi analisar a construÃÃo histÃrica e a situaÃÃo atual da comunidade do Batoque, nos seus aspectos culturais e de uso e manejo dos recursos naturais pelos pescadores artesanais e agricultores familiares em relaÃÃo ao seu territÃrio vivido. Os objetivos especÃficos estÃo delimitados em trÃs pontos: (1) Descrever as relaÃÃes sociais construÃdas historicamente e as manifestaÃÃes culturais que fundamentam a noÃÃo de comunidade entre os membros da reserva; (2) Estudar como os pescadores artesanais e os agricultores familiares se organizam e utilizam e manejam os recursos naturais locais e (3) Investigar a integraÃÃo dos pescadores e agricultores do Batoque com o sistema de gestÃo compartilhada da reserva. A produÃÃo textual tem por base a interpretaÃÃo das histÃrias orais relatadas durante a convivÃncia com a comunidade. O texto traz uma abordagem histÃrica, que trata do contexto especÃfico em que surgiu a comunidade do Batoque e as formas na qual o territÃrio foi continuamente reafirmado, o que culminou na constituiÃÃo da Reserva Extrativista do Batoque. O processo de constituiÃÃo de uma unidade de conservaÃÃo no local foi marcado por intensos conflitos contra a especulaÃÃo imobiliÃria. A territorialidade na comunidade funcionou como um fator de identificaÃÃo, defesa e forÃa, no processo de disputa pelo territÃrio. O resgate das lembranÃas sobre o Batoque de antigamente demostra que durante todo o processo de formaÃÃo da comunidade a utilizaÃÃo dos recursos naturais tem sido um ponto central. A extensÃo da reserva abrange ecossistemas costeiros-marinhos (lagoas, dunas, mar), estuarinos e manguezais. A comunidade à formada essencialmente por dois grupos de famÃlias: os que dependem exclusivamente do meio ambiente para reproduzir suas atividades produtivas agrÃcolas e/ou extrativistas â aproximadamente 175 famÃlias que praticam agricultura familiar, pesca artesanal, pecuÃria e artesanato â e daqueles que nÃo possuem atividades produtivas agrÃcolas ou extrativistas, mas outras atividades econÃmicas como pequenos comÃrcios, transporte de pessoas, trabalhos com o turismo â aproximadamente sÃo 87 famÃlias. As atividades de pesca, extrativismo e de produÃÃo animal interligam um conjunto diverso de atividades que sÃo importantes como ocupaÃÃo do territÃrio e produÃÃo de renda. Hà uma mÃdia de 150 veranistas que possuem imÃveis no local (casas ou terrenos). As pessoas demonstraram um rico conhecimento sobre as modificaÃÃes ambientais ocorridas na paisagem da praia do Batoque ao longo das dÃcadas e sobre as prÃticas de manejo dos recursos na realizaÃÃo das suas atividades produtivas. Este conhecimento foi um fator fundamental que guiou o aprendizado diÃrio, a escolha das tecnologias utilizadas nas atividades produtivas e a consciÃncia de conservar e cuidar do mesmo. O processo de gestÃo compartilhada da reserva extrativista apresenta relaÃÃes instÃveis entre os grupos sociais e o ÃrgÃo gestor ICMBio. Assegurar o equilÃbrio entre os diversificados e contraditÃrios interesses à um desafio para a gestÃo territorial.

O presente estudo consiste numa análise etnográfica e comparativa entre os sistemas de crenças e práticas da bruxaria tradicional e moderna existentes em Porto Alegre, no Rio Grande do Sul, a primeira sendo restrita aos habitantes da Ilha da Pintada e a segunda transitando, sobretudo entre jovens das camadas médias da cidade. Aparentemente, a bruxaria tradicional vinculada às práticas do catolicismo popular tradicional é o oposto da bruxaria moderna ou neopagã. Ao invés de um Deus transcendente, a última cultua uma Deusa imanente, que está presente em todos os seres da natureza. Além disso, as bruxas modernas de Porto Alegre dizem trabalhar somente “para o bem”, enquanto as bruxas tradicionais da Ilha da Pintada estariam ligadas a práticas de malefícios e mesmo ao embruxamento de crianças. Porém, as correspondências começam a existir quando observamos uma outra personagem das narrativas de bruxas e bruxarias na Ilha, ou seja, as benzedeiras. Elas são as praticantes da “boa magia”, agindo no combate às ações de bruxaria, na comunidade. Benzedeiras e bruxas modernas valem-se de um mesmo símbolo de proteção, o pentagrama ou Símbolo de Salomão. A partir desta primeira analogia, outras serão observadas ao contrastarmos esses dois universos simbólicos. / The present study consists of an ethnographic and comparative analysis between the systems of faiths and practices of the traditional and modern witchcraft in Porto Alegre (Rio Grande do Sul); the first one concerning exclusively the inhabitants of the Island of Pintada and the second one, mainly young people of the middle class of the city. Apparently, traditional witchcraft related to the practices of popular traditional Catholicism is the opposite of the modern witchcraft or neo-pagan. Instead of a transcendent God, modern witchcraft worships an immanent Goddess, who is present in all beings of the nature. Besides, modern witches from Porto Alegre state they “work only for the good”, while the traditional witches of the Island of Pintada would be linked to practices of harms and even to children's bewitchment. However, similarities begin to exist when we observe another character of the witches' narratives and witchcrafts in the Island, in other words, the benzedeiras (faith healers). They practice “good magic”, acting against the witchcraft actions in the community. Benzedeiras and modern witches use the same protection symbol, the pentagram or Solomon Seal. Starting from this first analogy, we will observe many others as we contrast these two symbolic universes.

Magister Artium - MA / This mini-thesis provides empirical evidence on the level of public participation and its correlation with trust, reciprocity, class and power amongst African traditional health practitioners (ATHPs) in the regulation of African traditional medicines (ATMs) in South Africa. Data on public participation of ATHPs was collected and analysed, using a social capital theoretical model created from an adaptation of Putnam’s (2000) concepts of trust and reciprocity as central to social capital theory. The analysis further employed Bourdieu’s (1968) thinking to link power and class to the concept of social capital and borrowed from feminist and historical materialism theories. The thesis sought to test how the analysis of power and class, once politicised, could be used to convert Putnam’s notion of trust and reciprocity into "critical trust” and “critical reciprocity”, based on hyper-reflexive engagement of social agents with their own reality within social networks. ATHPs were requested to rank themselves from a scale of high to low to determine their level of involvement. Public participation (the dependant variable) was tested against acts of reciprocity, trust, power and income or class (the independent variables) to ascertain correlation. Data was analysed using STATA, a computer-based programme for analysing quantitative data. The findings of the study showed that income and power play a significant role in determining public participation. The level of one’s income and power determines whether one is active or passive in participation. The high levels of trust and reciprocity demonstrated by ATHPs towards government had no particular significance in facilitating active participation instead trust, in particular, played a negative role, in that it demobilised ATHPs from active participation since they trusted that government will protect their best interest in the regulation process. The argument in this thesis is that trust and reciprocity has to be converted into ‘critical trust’ and ‘critical reciprocity’ through active questioning and analysis of power and class dynamics for it to activate and invoke conscious active participation. A follow-up study is necessary to test the possibility and success of such a conversion for public participation.

>Magister Scientiae - MSc / Hypertension is a common chronic health problem worldwide due to contributing factors such as obesity, physical inactivity, unhealthy diet and changes in lifestyle. The standard of care for hypertension in South Africa is prescription medication, as well as a stepwise programme; this treatment approach is for the treatment of hypertension according to severity using diuretics, beta-blockers, vasodilators in a stepwise progressive manner. In South Africa,traditional herbal medicines have been used to treat many ailments especially hypertension.Garlic and African olive has been reported as herbal medicines that have anti-hypertensive properties and may be used to control hypertension, either individually or in combination.The objective of this study is to 1) prevalence of these traditional herbal medicines will be investigated and 2) determine the prevalence of garlic and/ or African olive use among hypertensive patients lieu of/or in combination with prescription medication. The study design was cross-sectional, comprising of two phases. Phase one was the administration of questionnaires concerning the participants‘ demographics, medical/clinical history, chronic illness and traditional herbal treatment. One hundred and eighty participants from Prospective Urban Rural Epidemiological study (PURE) cohort were administered questionnaires. Of the 180 participants, 139 indicated that they are hypertensive, 30 hypertensive participants were selected to participate in the in-depth interviews. Phase two was divided into two parts which were detailed interviews including in-depth interviews and a focus group discussion. The focus group discussion was conducted with a convenience sample of 10 hypertensive patients who were available on the day of data collection. The questionnaire data was analysed with the Statistical Package for the Social Sciences (SPSS) and the interviews and focus group discussion was analysed using thematic content analysis.The results show that the participants with hypertension who are on prescription medication are also using traditional herbs, garlic and African olive as part of a dualistic health care treatment for their hypertension. The use of garlic is more prevalent than the use of African olive, as African olive was not well known among the participants.The results will facilitate in the acknowledgment of traditional herbal medicine use for hypertension, as either a home remedy for (other) chronic conditions or treatment in combination with prescription medication. It also highlights the necessity to educate participants and healthcare providers in the use of traditional herbal medicine. Furthermore, healthcare workers needs to be trained about THM and should also be obligated to ask about traditional herbal medicine among their patients.

Four plant species traditionally used for the treatment of diabetes by South African traditional healers and herbalists were investigated for hypoglycaemic activity. Species included Schkuhria pinnata (Lam.) Cabrera, Pteronia divaricata (P.J. Bergius) Less Elaeodendron transvaalense (Burtt Davy) R.H. Archer and Euclea undulata Thunb var. myrtina (Burch.) Hiern. Acetone and ethanol plant extracts were prepared and tested in vitro, for glucose utilization, at concentrations of 12.5 µg/ml on three cell lines namely; Murine C2C12 myocytes, Chang liver cells and 3T3-L1 preadipocytes. Metformin, at a concentration of 1 µM (0.166 µg/ml) was used as positive control for hepatic cells and insulin at a concentration 1 µM (5.7 µg/ml) for myocytes and preadipocytes. Toxicity tests were done for all extracts on preadipocytes and hepatic cells, but not on myocytes as these cells were exposed to the extract for only a short period (1 hour) during the hypoglycaemic bioassay. Preadipocytes and hepatic cells were exposed to the plant extracts for 48 hours. The four plant extracts were further investigated for hypoglycaemic activity by evaluating inhibiting effects on carbohydrate-hydrolising enzymes alpha-glycosidase and alpha-amylase. In vitro hypoglycaemic analysis revealed that acetone and ethanol plant extracts of S. pinnata, E. undulata and E. transvaalense, displayed hypoglycaemic activity in one or more of the various cell lines, whereas, P. divaricata showed no hypoglycaemic activity. The best results were obtained with the ethanol and acetone extracts of S. pinnata in preadipocytes with a glucose uptake of 148.2% and 79.6% respectively, above control (100%). However, about 50% preadipocytes survived on exposure to the extracts of S. pinnata at 12.5 µg/ml indicating significant cytotoxicity. Glucose uptake of 63.3% was observed by the ethanol extract of S. pinnata on hepatic cells. E. transvaalense showed hypoglycaemic activity on preadipocytes exhibiting glucose uptake of 38.6% above control 100%. Glucose uptake of 62.2 % were obtained by the E. undulata extract in C2C12 myocytes, with 100% cell viability. E. undulata scored a +3 and was chosen for further analysis. Antidiabetic activity and toxicity of the plant extracts were taken into consideration when scoring was applied. Alpha-glucosidase and alpha-amylase results indicated that P. divaricata extract inhibited alpha-glucosidase (IC50 31.22 µg/ml) whereas E. undulata (IC50 2.80 µg/ml) and E. transvaalense (IC50 1.12 µg/ml) extracts inhibited alpha-amylase. Results obtained indicated that all four plant extracts tested have the ability to lower blood glucose levels to some extent and in different manners and therefore corroborate the ethnomedicinal use of these four species in the treatment of diabetes. Phytochemical studies of a crude acetone extract of the root bark of E. undulata var. myrtina produced a new á-amyrin-3O-β-(5-hydroxy) ferulic acid compound (1), and three known compounds; betulin (2), lupeol (3) and epicatechin (4). The chemical structures were determined by spectroscopic means. In vitro assays on C2C12 myocytes revealed that (2) (21.4%) and (4) (166.3%) were active in lowering blood glucose levels whereas (1) (IC50 4.79 µg/ml) and to a lesser extent (4) (IC50 5.86 µg/ml) and (3) (IC50 6.27 µg/ml) inhibited alpha-glucosidase. These results indicated that the crude, E. undulata acetone extract does contain compounds that display hypoglycaemic activity. The hypoglycaemic activity of four plant species including E. undulata, and the four isolated purified compounds, are reported for the first time. / Thesis (PhD)--University of Pretoria, 2010. / Plant Science / unrestricted

Submitted in fulfillment of the requirements for the M Tech: Nursing, Durban University of Technology, Durban, South Africa, 2017. / Child health has always been a global priority for decades; however, despite efforts to reduce the child mortality statistics, 5.9 million children under the age of five years have deceased in 2015. IMCI guidelines are used to assess, classify and treat sick children under the age of five years, however, despite the prevalent use of traditional medicine for this age group of children, the guidelines excludes the use of traditional medicine, hence the tendency exists to ignore such questions being asked. It is this gap in the history taking pertaining to sick children seeking health care at clinics that the researcher has identified, therefore, this study is intended to highlight the use of traditional medicine in children under the age of five years. The researcher’s methodology is a quantitative descriptive study by means of a self- developed structured questionnaire which was handed out to 183 caregivers attending a Gateway Clinic and 324 caregivers at Paediatric Out – Patient Department. The total sample size was 507 caregivers of children under the age of five years. Data was analysed using SPSS version 17. The data derived from this study indicated that although most caregivers would take their sick children to the clinic for first line treatment, there are a significant number who would rather use home remedies or seek care from traditional healers. The study reveals that 28.5% of caregivers were found to be administering traditional medicine with conventional medicine and 17.4% would do so concurrently. Evidence also revealed that 75.7% of the caregivers would disclose the use of traditional medicine for their children only if nurses enquired about it. Recommendations arising from the study findings are that the IMCI guidelines should incorporate a classification chart for use by health care professionals in order to identify children who were treated by traditional medicine preferably as “RED” - requiring urgent attention and possible admission to hospital, in view of the potential threat to life. Since the IMCI guidelines are also a teaching tool in nursing curricula, the assessment of sick children using traditional medicine will be incorporated into the formal teaching of nurses. Key words used were Integrated Management of Childhood Illnesses, effects and use of traditional medicine on children. / M

The aim of the thesis is to explore the potential of Slovak exports of traditional products in selected foreign markets and identify suitable target group of customers for Slovak traditional products. The work is divided into three parts. The first chapter provides the theoretical basis of exports to foreign markets. The second chapter deals with traditional products in the world and Slovakia. In the third chapter we examine the potential of traditional cheese products from Slovakia in selected foreign markets and essential basis for the development of the theme is questionnaire survey focused on perceptions of respondents toward traditional products in a particular country.

No description available.