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.

Submitted in partial fulfilment of the requirements for the Degree Doctor of Philosophy in the Department of African Languages in the Faculty of Arts at the University of Zululand, South Africa, 2003. / Nowadays marriage, especially the European civil marriage is considered as holiest-of holiest, as looked against the customary or traditional marriage. It is thus why Umtsimba-the traditional bridal party-is looked down upon. Indeed those who marry the customary way are considered as barbarians who know nothing, uneducated. This is because we have taken as respectable, the civil marriage-which according to the European culture as Christian marriage, and yet even that, is the same as the customary or traditional marriage because people marry one another. What appears, and which also is irrefutable truth, is that civil marriage IS In accordance with European culture religion which has been attached to European religion. Evidence of this is that the civil marriage, begins in court and, when divorce occurs, ends in court. What makes customary marriage to be looked down upon is that all African things are despised, yet there are no laws prohibiting that which is intrinsically traditional custom of the African people. CHAPTER ONE expresses the aims of this research, which also is what caused that it and all that has been done in this chapter, be written. Even the enthusiasm that caused the writing of this research, has been adequately displayed. The methods used to obtain suffident information concerning this research have also been thoroughly explained. CHAPTER TWO deals with the weather conditions, more especially that of Mphumalanga and Swaziland areas where most Swazis are found. A short story on the origins of the Swazis has also been given. The Christian faith as well as traditional religion. CHAPTER THREE concerns the different categories (in the social structure) so that different should be known between intfombi (maiden), makoti (young Wife), umlobokati (the betrothed), malukatane (daughter-in-law) and umfati (woman / Wife). The various designations have been given in years so that it can be easier to understand the differences relative their social development. CHAPTER FOUR deals deeply into all that relates to the Swazi umtsimba as it is. Falling in love / getting married of the umlobokati (the one who has been lobolwared), kuhlambisana kwetinkhomo (the reciprocal acknowledgement relationships by the families concerned) have been adequately explained. CHAPTER FIVE clearly explains what happens after the intfombi have been married. The lobola cattle have been explained as well as why lobola has to be paid. The kushiswa kwetinyongo (the burning of the gallbladders) winds up the whole umtsimba ceremony. CHAPTER SIX sums up the whole research exercise. Recommendations concerning this research show clearly what is commendable and should be maintained in order to preserve and keep the Swazi culture intact. The whole exercise stands on this that people must get back to their own customs, if culture, and let alone customs from foreign cultures. Let the people celebrate umtsimba because this is their way of getting married. = Kulamalanga lesiphila kuwo umshado ikakhulu Iona wesilumbi utsatfwa njengal<:mgcwelengcwele kunalona wesintfu. Kungako umtsimba sewunyembenywa nje. Vele labatekana ngendlela yesintfu batsatfwa njengemacaba langati lutfo. Ingani umshado wesilumbi lolisiko labo belumbi kepha lesesiwutsatsa ngekutsi uyinkholo, uhlonishwa kakhulu kube nanawo uyefana nalowesintfu ngobe kusuke kutekwana. Lokuvelako futsi lokulidniso lelingeke nani laphikiswa kutsi umshado wesilumbi ulisiko lesilumbi leleyanyiswe nenkholo yesilumbi. Bufakazi baloko kutsi umshado wesilumbi ucala enkantolo nanome sekwehlukanwa futsi uphelela khona. Lokwenta kutsi kutsatsana ngesintfu kubukelwe phansi kutsi vele tonkhe tintfo tesintfu tibukelwa phansi kantsi ayikho nemitsetfo levikela loku lokuyinsila yebantfu SEHLUKO SEKUCALA sibeka ebaleni inhloso yalolucwaningo. Lekungiko lekwenta kutsi kubhalwe lolucwaningo nako kuvetiwe kulesehluko. Inshisekelo lenta kutsi kubhalwe lolucwaningo nave ibhaliwe ngalokwanele. Tindlela lekusetjentiswe tona kute kutsi kutfolakale Iwati lolwanele ngalolucwaningo nato tibhaliwe ngalokuphelele. SEHLUKO SESIBIU sibuke simo selitulu ikakhulukati, sendzawo yaseMphumalanga naseSwatini lapho kutfolakala khona emaSwati lamanyenti. Umlandvo lomfisha ngemvelaphi yemaswati nawo uchaziwe. EmaSwati bantfu lebalandzela inkholo yebuKhristu nenkholo yesintfu. SEHLUKO SESITSATFU sicondzene netigaba tebantfu ngekwehlukana kwabo. Tigaba tehlukanisiwe kuze bawati umehluko lokhona emkhatsini wentfombi namakoti, umlobokati, malukatane kanye nemfati. Tigaba talabadvuna nato tichaziwe ngekwehlukana kwato. Tigaba tebantfwana tehlukanisiwe ngeminyaka khona kutewubalula kucondzisisa kahle umehluko. SEHLUKO SESINE sijule kakhulu emtsimbeni unjalo. Kugana kwemlobokati, kuhlabisana ngalokuphelele. wonkhe wesiSwati njengobe kwetinkhomo kuchaziwe SEHLUKO SESIHLANU seneka ebaleni lekwentekako nangabe intfombi seyitekiwe. Tinkhomo temalobolo tichaziwe kanye nekutsi kulotjolelwani. Kushiswa kwetinyongo kusonga wonkhe umtsimba kutsi sewuphelele. SEHLUKO SESITFUPHA sisonga wonkhe umsebenti welucwaningo sewuphelele. Tincomo ngalolucwaningo tikuveta ebaleni lekutusekako lekumele kutsi kulandzelwe kute kutsi emasiko esiSwati ahlale agcinekile. Lomsebenti wonkhe ume ekutseni bantfu ababuyele emasikweni abo bayekele emasiko ebantfu bekuchamuka. Bantfu ababuyele bagidze umtsimba wesintfu ngobe ngiyona ndlela yabo yekuteka umfati.

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.

Bereavement beliefs and practices in the modern, American culture have been well documented. However, virtually no research has been conducted on traditional and contemporary death, dying, grief, and bereavement beliefs and practices among native tribes, such as the Lakota. The present study was conducted with the Lakota, and fulfilled two goals. iii First, the contemporary and traditional death, dying, grief, and bereavement beliefs and practices of the Lakota were documented and summarized. Such documentation may help bereaved Lakota tribal members who are experiencing problems with death and bereavement, and may help preserve traditional knowledge, beliefs, and practices. Second, the consensus of opinion among Lakota tribal elders about death, dying , grief, and bereavement practices and beliefs was qualitatively evaluated and compared with that of mental health and substance abuse workers who serve the Lakota. Two main theoretical conclusions to this study were reported. First, the Lakota elders' preferred interventions for bereavement for their people included family, social, community, tribal , and ceremonial activities. These findings likely resulted from the functional aspects of these types of culturally appropriate practices not only to help the bereaved Lakota individual, but also to help "fill the hole in the circle" left by the death of a tribal member. A cultural mechanism for continued tribal unity and wholeness is provided by these tribal bereavement practices. Second, the ancient historical Lakota ceremonies used to ameliorate grief within the tribe appear to have been fragmented over time, but these rituals still exist and their derivatives are used in various contemporary forms. Two main clinical findings were reported. First, a careful clinical assessment of the bereaved Lakota client's level of acculturation is required as a prerequisite to treatment planning. Second, intervention with grieving Lakota clients should include informed attention to both "western" bereavement treatment methods and traditional Lakota family, community, and social bereavement practices. The relative value of various Lakota family, social, community, and tribal bereavement practices and a rank ordering of various Lakota ceremonies were provided. These ceremonies and Lakota tribal practices were compared to modern "western" bereavement treatment methods.

Severe problem behavior may interfere with the education of children as well as cause serious injury to person and property. This study examined the correspondence of results obtained from trial-based and standard functional analyses for identifying function of problem behavior with high-school aged students. This study also examined the feasibility of school personnel conducting trial-based functional analyses within the classroom environment with procedural integrity. School personnel conducted four trial-based functional analyses with three high-school aged students referred for problem behavior. One student had two topographies of problem behavior assessed. The trials were interspersed throughout the school day. Results of the trial-based functional analyses were compared with results from standard functional analyses conducted by trained graduate students to show correspondence, or lack thereof between assessment results. Two cases showed correspondence between the two assessments. Two participants showed partial correspondence, which was attributed to limited exposure to contingencies during the brief trials in the trial-based functional analyses as well as differences in the analysts’ opinion of function depicted by the data. These results indicate that a trial-based functional analysis may be a viable assessment tool when school personnel lack the resources needed to complete a standard functional analysis. Two teachers and a paraprofessional were able to conduct trial-based functional analyses with high procedural integrity. Future direction of trial-based assessment research is discussed.

Hoy en día nos limitamos a realizar los mismos viajes, lugares y hacer las mismas actividades. Pocos son los peruanos que se aventuran a experimentar nuevas actividades por su cuenta en territorio nacional donde no solo se trata de realizar deportes extremos sino también de salir de la rutina, tener anécdotas que contar más adelante. La sobre exposición a tanta información, en las últimas generaciones, ha generado que se centren en buscar eso que los llene, los haga sentir felices y/o autorrealizados, a partir de este punto es donde se empezó a generar un atractivo por viajar, teniendo como consecuencia un mercado con acceso a diversas fuentes información aunque dispersa y repetitiva de actividades que pueden ser gratificantes y si bien son aceptadas con entusiasmo no satisfacen por completo las expectativas ni los deseos más profundos del consumidor de esta generación que busca experiencias que puedan trascender en sus recuerdos. El turismo alternativo cambia la forma en que realizamos turismo para darle un giro diferente, pero sobre todo mucho más interesante y comprometido ya sea en lo aventurero, vivencial, ambiental y tanatoturismo. La propuesta presentada por nuestro equipo es proporcionar un espacio digital donde el cliente pueda escoger su próxima aventura pensada en experiencias únicas donde pueda realizar actividades diferentes y lugares poco convencionales. / Nowadays, we limit ourselves to the same trips, places and doing the same activities. Few are Peruvians who venture to experience new activities on their own in national territory where it is not only about extreme sports but also to get out of the routine, to have anecdotes to tell later. The overexposure to so much information, in the last generations, has generated that they focus on looking for that which fills them, makes them feel happy and / or self-realized, from this point is where they started to generate an attraction for traveling, taking as a consequence, a market with access to diverse sources, although dispersed and repetitive of activities that can be rewarding and although they are accepted with enthusiasm, do not completely satisfy the expectations or the deepest desires of the consumer of this generation who seeks experiences that can go beyond their memories. Alternative tourism changes the way we do tourism to give it a different turn, but above all, much more interesting and committed, whether it be adventurous, experiential, environmental and tanatotourism. The proposal presented by our team is to provide a digital space where the client can choose his next adventure thought of unique experiences where he can perform different activities and unconventional places. / Trabajo de investigación

El texto completo de este trabajo no está disponible en el Repositorio Académico UPC por restricciones de la casa editorial donde ha sido publicado. / We estimated home remedy use (HRU) prevalence and associated factors in adults who present symptoms, disease, or accidents using the National Household Survey 2019. The estimation was performed in a population that did not access a health care facility. We conducted an analytical cross-sectional study in adults over 18 years of age. The dependent variable was HRU (Yes/No) as the main reason for not going to health care facilities. We collected these variables: age, sex, education, marital status, ethnicity, region of residence, chronic diseases or disability, and health insurance. The HRU prevalence was associated with older participants, who lived in the highlands or the jungle, belonged to Quechua or Aymara ethnic groups, and had comprehensive health insurance. In contrast, there was a lower HRU prevalence for those enrolled in private insurance. The HRU was associated with various socio-demographic factors in adults with any symptoms, illness, or accidents not attending health centers. / Revisión por pares

There is a high prevalence of musculoskeletal symptoms (MSS) among manual material handling (MMH) workers. However, limited investigations have been undertaken among one large group of workers using a particular MMH method called traditional posterior load carriage (PLC). Such load carriage is typically done without the use of an assistive device (e.g., backpack) in developing countries, and involves exposure to known risk factors for MSS such as heavy loads, non-neutral postures, and high levels of repetition. The current work was completed to investigate the characteristics of the PLC task and physical effects on workers, and to evaluate a practical intervention that may help improve the task. The first study investigated, through structured interviews with 108 workers, the types, prevalence, and impacts of MSS. PLC workers incur a relatively high MSS burden, primarily in the lower back, but also in the feet, knees, shoulders, and neck. These MSS were reported to interfere with daily activity, but only few workers sought medical treatment. Workers suggested several task improvements including the use of a belt, hook, or backpack/frame, and changes in the carriage method. The second and third study investigated, in a laboratory setting involving nine healthy males, the effects of load mass and size, and the use of a simple intervention, respectively, on factors related to low back pain risks during PLC. Increasing load mass caused increased torso flexion, lumbosacral flexion moment, abdominal muscle activity, and torso movement stability in the frontal plane. Increasing load size also caused higher torso flexion, peak torso angular velocity and acceleration, and abdominal muscle activity. Complex interactive effects of load mass and size were found on paraspinal muscle activity and slip risk. The intervention, involving a simple frame to support a load, and use with a higher load placement was found to be potentially beneficial as indicated by reduced lumbosacral moment and ratings of perceived discomfort in several anatomical regions compared to the traditional PLC. Outcomes of this research can facilitate future ergonomic guidelines and interventions to improve working conditions and occupational health and safety for PLC workers. / Ph. D.

Culture and politics are inseparable. How to realize the cultural factors of Chinese traditional politics and its influence and enlightenment on the contemporary era has been one of the most important issues with great concern of the academic community. Starting from Confucianism, this paper uses qualitative analysis and Marxist theory of cultural criticism to provide an in-depth interpretation of traditional Chinese politics. The main content of the paper is divided into three parts. The first part provides a systematic study of the background of the emergence of Confucian political philosophy in the pre-Qin period. Its main content covers the economic, political, and cultural aspects of the Warring States period. The second part analyzes the values of pre-Qin Confucian political philosophy. This part mainly deals with the theories of heavenly and human nature of three Confucian scholars, Confucius, Mencius, and Xunzi. The third part interprets traditional Chinese politics in the context of Confucianism by focusing on the blood patriarchal culture, the social-based culture, the ethical culture, and the political culture of the sages, respectively. Through a summary of the characteristics and contradictions of traditional Chinese politics, an objective understanding of the emergence, development,...