Title from first page of PDF document. Includes bibliographical references (p. 86-90-Xx).

No abstract available. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008.

The process for the incorporation, integration or collaboration of traditional healers into the National Health Care Delivery System of South Africa was marred by an array of mixed attitudes from all the parties concerned, namely traditional healers, patients, biomedical personnel, and the policy makers. The variety of approaches for inclusion of the traditional healers into the National Health Care System of South Africa was a further indication of the complexity of the situation. The possibility of functioning together between traditional healers and biomedical personnel existed before 1990 when the two groups met in Johannesburg in 1986 to discuss ways by which functioning together can be established. A series of meetings and discussions followed after which came the promulgation of the Chiropractors Homeopaths and Allied Health Services Professionals Act of 1996, which gives traditional healers their due recognition but does not include them as part of health care providers. The process of functioning together is a recommendation made by the World Health Organization and the most used terms for this functioning together is, incorporation, integration and collaboration. The process of incorporation can be realised by ensuring that both biomedical personnel and traditional healers remain autonomous, not controlling each other, respecting the existence of one another, as well as each other's own methods of healing. Integration was another method whereby the two health care systems can function together, even though integration differs in context from incorporation. Integration means that the traditional healers will have to function within the health care system under the directions of the biomedical personnel, whereby the patient receives a combination of both treatment methods depending on the problem or diagnosis. The third modality of getting the two health care systems to function together could be by collaboration. Collaboration was seen as a two sided effort whereby the healing methods of one are brought to fore and the most effective one is chosen to cure the patient's identified problem at that time. For the process of functioning together to be meaningful, it was necessary to get the government to review licensing the traditional healer's practices, so as to identify the healing techniques that are of value and use these to treat the patients. It was not really possible to clearly separate the three approaches because they all addressed the issue of having the two health care systems function together to increase health care services and fulfil the patients' health needs. For the purpose of this research the word incorporation was used. In South Africa the traditional healer is identified as the health care choice of 80-9036 of the black population. If this large number of black people uses traditional healing, then it becomes necessary to investigate the manner in which the traditional healer can be utilized effectively in the National Health Care Delivery System of South Africa to render the services that the patient needs for his/her health needs. It is for this reason that the researcher aimed at investigating the existing models of incorporation of traditional healers, the perceptions and attitudes of the traditional healers, biomedical personnel, patients and the policy makers regarding incorporation, their views on how this incorporation should be achieved, as well as how the incorporation of traditional healers into the National Health Care Delivery System of South Africa could be realised. A qualitative research design and theory generating approach was followed, and the research was conducted in two stages. In stage one qualitative research, participants were traditional healers, biomedical personnel, patients and policy makers, selected by means of non-probable purposive voluntary sampling. Data was collected by means of conducting semi-structured interviews with all the participants in the three identified provinces of South Africa. Field notes were recorded after each interview session. Data analysis was achieved by open coding. A co-coder and the researcher analysed the data independently after which consensus discussions took place to finalise the analysed data. Ethical principles were applied according to the guidelines of the Democratic Nurses Organisation of South Africa and the Department of Health. The second stage which was a theory generation approach, was used to formulate a model for the incorporation of the traditional healers into the National Health Care Delivery System of South African. / Thesis (Ph.D. (Nursing))--North-West University, Potchefstroom Campus, 2006

The process for the incorporation, integration or collaboration of traditional healers into the National Health Care Delivery System of South Africa was marred by an array of mixed attitudes from all the parties concerned, namely traditional healers, patients, biomedical personnel, and the policy makers. The variety of approaches for inclusion of the traditional healers into the National Health Care System of South Africa was a further indication of the complexity of the situation. The possibility of functioning together between traditional healers and biomedical personnel existed before 1990 when the two groups met in Johannesburg in 1986 to discuss ways by which functioning together can be established. A series of meetings and discussions followed after which came the promulgation of the Chiropractors Homeopaths and Allied Health Services Professionals Act of 1996, which gives traditional healers their due recognition but does not include them as part of health care providers. The process of functioning together is a recommendation made by the World Health Organization and the most used terms for this functioning together is, incorporation, integration and collaboration. The process of incorporation can be realised by ensuring that both biomedical personnel and traditional healers remain autonomous, not controlling each other, respecting the existence of one another, as well as each other's own methods of healing. Integration was another method whereby the two health care systems can function together, even though integration differs in context from incorporation. Integration means that the traditional healers will have to function within the health care system under the directions of the biomedical personnel, whereby the patient receives a combination of both treatment methods depending on the problem or diagnosis. The third modality of getting the two health care systems to function together could be by collaboration. Collaboration was seen as a two sided effort whereby the healing methods of one are brought to fore and the most effective one is chosen to cure the patient's identified problem at that time. For the process of functioning together to be meaningful, it was necessary to get the government to review licensing the traditional healer's practices, so as to identify the healing techniques that are of value and use these to treat the patients. It was not really possible to clearly separate the three approaches because they all addressed the issue of having the two health care systems function together to increase health care services and fulfil the patients' health needs. For the purpose of this research the word incorporation was used. In South Africa the traditional healer is identified as the health care choice of 80-9036 of the black population. If this large number of black people uses traditional healing, then it becomes necessary to investigate the manner in which the traditional healer can be utilized effectively in the National Health Care Delivery System of South Africa to render the services that the patient needs for his/her health needs. It is for this reason that the researcher aimed at investigating the existing models of incorporation of traditional healers, the perceptions and attitudes of the traditional healers, biomedical personnel, patients and the policy makers regarding incorporation, their views on how this incorporation should be achieved, as well as how the incorporation of traditional healers into the National Health Care Delivery System of South Africa could be realised. A qualitative research design and theory generating approach was followed, and the research was conducted in two stages. In stage one qualitative research, participants were traditional healers, biomedical personnel, patients and policy makers, selected by means of non-probable purposive voluntary sampling. Data was collected by means of conducting semi-structured interviews with all the participants in the three identified provinces of South Africa. Field notes were recorded after each interview session. Data analysis was achieved by open coding. A co-coder and the researcher analysed the data independently after which consensus discussions took place to finalise the analysed data. Ethical principles were applied according to the guidelines of the Democratic Nurses Organisation of South Africa and the Department of Health. The second stage which was a theory generation approach, was used to formulate a model for the incorporation of the traditional healers into the National Health Care Delivery System of South African. / Thesis (Ph.D. (Nursing))--North-West University, Potchefstroom Campus, 2006

Thesis (Ph. D.)--University of Texas Health Science Center at Houston, School of Public Health, 2007. / Includes bibliographical references (leaves 165-169).

Thesis (M.S.)--University of Michigan, 1998. / Includes bibliographical references.

Thesis (M.S.)--University of Michigan, 1998. / Includes bibliographical references.

Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2008. / Full text also available online. Scroll down for electronic link.

203 p. / Submitted by Santiago Fabio (fabio.ssantiago@hotmail.com) on 2012-12-18T15:24:36Z No. of bitstreams: 2 dissertação 02.pdf: 1567578 bytes, checksum: 246f5c76b43e98a7ef75e5256365a33e (MD5) dissertação 01.pdf: 57658 bytes, checksum: fbf53f73f358150b3624a7f2f30db7db (MD5) / Made available in DSpace on 2012-12-18T15:24:36Z (GMT). No. of bitstreams: 2 dissertação 02.pdf: 1567578 bytes, checksum: 246f5c76b43e98a7ef75e5256365a33e (MD5) dissertação 01.pdf: 57658 bytes, checksum: fbf53f73f358150b3624a7f2f30db7db (MD5) Previous issue date: 2010 / Esta dissertação analisa a relação existente entre a sociodiversidade e a biodiversidade no âmbito dos saberes e práticas tradicionais dos espaços e dos recursos que estão associados à cultura Bijagós no atual contexto de globalização, abordando-se o modo como o estado guineense tem formulado, criado e implementado os instrumentos legais de gestão do saber tradicional e conservação da biodiversidade no Arquipélago dos Bijagós. Considera-se que esse instrumento legal dá-se pela relação entre sociedade e natureza na comunidade Bijagós e caracteriza-se pela apropriação coletiva da natureza e pelo respeito aos seus ciclos e ritmos, sendo que, para a Etnia Bijagós, a natureza é sagrada, religiosa, mística e a produção do valor de uso se sobrepõe ao valor de troca. A abordagem teórica baseia-se no quadro da Ecologia Cultural, especialmente na sua vertente cultural, estudo das relações entre culturas e ambiente do homem Bijagós. Empregaram-se as seguintes técnicas de levantamento de dados: análise documental, revisão bibliográfica, entrevistas semi-estruturadas e estruturadas. Constatou-se que o IBAP é órgão máximo de coordenação e implementação de todas as políticas das áreas protegidas e de conservação da biodiversidade, sendo que o seu modo de operacionalização baseia-se no conceito de áreas protegidas da população para a população e utilização de instrumentos que privilegiam os saberes e as práticas culturais tradicionais da etnia Bijagós na co-gestão dessas áreas do arquipélago. O saber e a prática tradicional Bijagós são tidos como instrumentos importantes na conservação do meio ambiente. Mostra-se a relação do saber tecnotradicional e do conhecimento científico na organização, gestão e conservação da biodiversidade através das práticas costumeiras de caráter coletivo de reservas de algumas ilhas, matas e sítios como lugares sagrados e as normas tradicionais costumeiras da etnia que controlam o seu uso local, numa hierarquia e através da transmissão oral do velho para o mais novo. Constatou-se que ainda não há nenhum mecanismo do marco legal guineense na proteção e na coibição das ações de biopirataria, e que é importante a exigência de certificado de origem no processo de concessão de plantas que envolvem os saberes e as práticas tradicionais Bijagós e que é preciso fomentar formas costumeiras de manejo desses saberes e recursos. / Salvador

O Fórum Delta do Jacuí foi criado na busca por respostas efetivas à crise ambiental vigente na pesca artesanal em sua área de abrangência. Observamos que impactos ambientais causados pela pesca predatória e por outras atividades econômicas têm causado a desterritorialização e o concomitante estabelecimento de novos territórios e territorialidades dos pescadores artesanais. Assim, se estabelece um contexto de conflitos e disputas territoriais que influenciam o conteúdo dos conhecimentos tradicionais, que passam a ser entendidos como territoriais. Na assembleia geral do Fórum, ocorre o diálogo de tais conhecimentos com os conhecimentos técnicos e científicos, os quais podem ser compreendidos a partir dos mundos da vida. Esse processo analítico identifica consensos, dissensos e rupturas entre os participantes que dialogam sobre a gestão ambiental e a gestão compartilhada da pesca artesanal. Consideramos que a partir desse diálogo tem se estabelecido um território da ação do referido Fórum, que é substantivado pelos arranjos territoriais que o compõem, bem como corresponde a uma iniciativa de gestão compartilhada territorial da pesca artesanal. / The “Delta do Jacuí” Forum was created in the search for effective responses to the environmental crisis prevailing in artisanal fisheries in their coverage area. We observed that environmental impacts caused by fishing and other economic activities have caused the dispossession and the concomitant establishment of new territories and territoriality of fishermen. Thus, it establishes a context of conflict and territorial disputes that influence the content of traditional knowledge, which are then understood as territorial. At the Forun’s general meeting, occurs the dialogue of such knowledge with the technical and scientific knowledge, which can be understood from the worlds of life. This analytical process identifies consensus, dissent and ruptures among participants that dialogue about environmental management and shared management of artisanal fisheries. We consider that from this dialogue has established a territory of action of this forum, which is the noun territorial by arrangements that compose it, as well as corresponds to an initiative of shared management of territorial fishing.