MA (Psychology) / Department of Psychology / See the attached abstract below

MA (Tshivenda) / Senthara ya M. E.R. Mathivha ya Nyambo dza Afrika, Vhutsila na Mvelele / See the attached abstract below

This thesis focuses on tribal engagement and tribal consultation in the United States. In the thesis, I discuss my experience working on an interdisciplinary research team completing a formal ethnographic study which was submitted to a federal agency. Using insights gained from this experience and additional experience working with American Indian tribes, I discuss historic, contemporary, and potential future strategies for involving and engaging American Indian tribes in land and resource stewardship decisions in the United States.

Text in Afrikaans / Die eerste hoofstuk omskryf die begrip ngano, daarna volg 'n uiteensetting hoe die Venda mondelinge tradisie in die verlede gefunksioneer het en word die huidige aard en posisie van die verskynsel in die lewe van die gemeenskap gedefinieer. Veranderende sosio-ekonomiese en politieke kragte het die tradisionele lewenswyse van die Venda-mense in so 'n mate versteur dat die mondelinge tradisie en die stem van die storieverteller nie meer hoog waardeer word deur die moderne geslag nie. Die teoretiese uitgangspunt van hierdie tesis aanvaar dat religie 'n radikaal integrerend funksie het wat chaos in sinvolle patrone inkorporeer. Dialekties verbind aan die eerste beginsel van religie is die inherente drang van die mens se gees om alle gegewe limiete te transendeer. Vanuit hierdie fokus kan ngano as religieuse artikulasies interpreteer word wat chaos in sinvolle patrone uitdruk, en waarin oak opstand teen bestaande orde en tradisionele aannames uitgespreek word. In bree trekke skets die tweede hoofstuk die historiese agtergrond van die Venda-mense vanaf 800 nC tot en met die resente politieke veranderinge van 1994 in die Noordelike Provinsie. Die tweede deel van die hoofstuk bied 'n uiteensetting van hul religio-filosofiese agtergrond en tesame met die geskiedkundige gebeure dien dit as interpretatiewe konteks vir hierdie oeroue verhale wat van die een geslag na die ander oorgelewer is. In die volgende nege hoofstukke verskyn vyftig volksverhale wat in agt verskillende areas in Venda gedokumenteer is. Elke verhaal is vooraf voorsien van 'n opsomming van die inhoud van die verhaal asook 'n interpretasie van die verhaal deur die verteller self of verduidelikings van haar helpers. Die oorspronklike Venda-teks word gegee in die presiese woorde van die verteller met daarby die Afrikaanse vertaling. 'n Terna wat hehaaldelik voorkom is die opstand van die magteloses (die kind, die vrou of niksseggende persoon) teen magtiges (die koning, die man, dominerende familielede of tradisionele strukture). Ander gewilde temas is die ellende van hongersnood, die aanwending en voorkoms van toorkragte en bonatuurlike transformasies. Ten slotte is daar drie Sankambe-verhale waarin die fantastiese avonture van hasie, die aartbedrieer, wat op grand van blote vernuf oorleef, humoristies vertel word. Ofskoon daar duidelike artikulasies van verset en kritiek teen die tradisionele orde en teen magtiges is, waag ngano dit selde buite die tradisioneel religieus-filosofiese grense. / The first chapter outlines the concept ngano, thereafter the function of the Venda oral tradition in the past is described and the present nature and position of the phenomenon in community living is defined. Changing socio-economic and political forces disturbed traditional Venda life-style to such an extent that the oral tradition and the voice of the storyteller are not highly regarded by the modern generation. The theoretical point of departure of this thesis accepts the radical integrative function of religion ordering chaos into meaningful patterns. Dialectically tied to this first principle of religion is the inherent urgency of the human spirit to transcend all given limits. Viewed thus, ngano can be interpreted as religious utterances in which chaos is expressed in meaningful patterns and where resistance is articulated against existing order and traditional assumptions. Chapter two sketches the historical background of the Venda people from 800 AD up to recent political changes of 1994 in the Northern Province. The second part of this chapter presents an exposition of their religio-philosophic background which, together with the historical events provide an interpretative context for these ancient stories handed down from one generation to the next. Fifty folk tales (ngano) appear in the following nine chapters documented in eight different areas in Venda. Every narrative is introduced by a summary of the content of the story together with an interpretation by narrator and assistants. The Venda text is given first adhering as closely as possible to the original words of the narrator. Every line is followed by an Afrikaans translation. A recurring theme in ngano is the powerless (child, wife or insignificant person) resisting the powerful (king, husband/man, dominating family members or unyielding traditional structures). Other popular themes are the misery of famine, application and occurrence of witchcraft and supernatural transformations. Lastly three Sankambe-stories are documented in which the fantastic antics of the hare, the trickster in Venda folk tales who survives by sheer cunning, are humorously narrated. Although there are distinct expressions of resistance and criticism against the existing order and dominating powers, ngano seldom ventures beyond traditional religious and philosophic boundaries. / Religious Studies & Arabic / D. Litt et Phil. (Religious Studies)

A descriptive quantitative study was undertaken in the Leribe and Butha-buthe northern districts of Lesotho. Thirty-six trained, twenty-four untrained TBAs and nine nurses involved in training TBAs were recruited. In line with research by Clarke and Lephoto (1989:3) the TBAs were elderly females who had children of their own. In contrast with the MOH (1993: 10) where TBAs were found to be illiterate, most (93%) of the TBAs in this study had at least a primary education. The art of primary midwifery was learned through assisting with a delivery and being taught by mothers or mothers-in-law. The public health nurses conduct formal training ofTBAs in Lesotho over a period of two weeks, where subjects like ante-natal care, delivery of the baby and post- natal care are addressed. The majority (78.8%) provide antenatal care at their homes or the home of the mother. This includes palpation, history taking, and abdominal massage and health education. An important role is identifying women at risk. During labour the progress of labour is monitored and care is given to the mother and baby post-natally. Trained TBAs could identify women at risk more readily than untrained TBAs. Cases referred most frequently were prolonged labour and retained placenta. Trained TBAs practiced hygiene more often and gave less herbs than untrained TBAs. The health care system is providing support to the TBAs through training and supervision, but was found to be inadequate. Community leaders are involved in the selection of TBAs for training. Regular meetings are held with the TB As to discuss problems. Communication is one of the problems the TB As have to face, because of the long distances from health care centres. A lack of infrastructure and supplies is also of concern. It can be concluded that TBAs play an important role in maternal health care in Lesotho and are supported to a lesser degree by the health care system, which causes problems for the TBAs in their practices. It is recommended that the ministry of health becomes more aware of the need for training TBAs and that a programme for training should be more appropriate, taking cultural practices into account. / Advanced Nursing Science / D.Lit. et Phil.

For centuries the wellbeing of rural communities has depended on the health and resilience of local food systems. Over the last century many factors have contributed to declines in the availability and use of important traditional foods. In this thesis I have used black huckleberry (Vaccinium membranaceum) as a case study through which I explore the varying roles humans play in influencing the health of a wild forest food. Black huckleberry is one of the most sought after wild berries in British Columbia (BC). Over the past few decades huckleberry pickers and forest managers have expressed concerns over the decreasing quality and availability of these berries. To understand the different roles humans play in the ecology of black huckleberry I interviewed 17 long-time huckleberry pickers and participated in berry picking trips – in the East Kootenay region of southeastern BC. I also reviewed the academic literature on huckleberry ecology. I found that huckleberry pickers have a deep knowledge of factors affecting the health of huckleberry patches. They identify both shifting social-economic and ecological conditions in their local forests as intrinsically linked with declining huckleberry availability and health. In contrast, the scientific literature primarily focuses on ecological conditions and forest management practices, ignoring or downplaying the relationship of berry pickers to huckleberry ecology and overall quality. There are significant cultural differences between the berry pickers’ and the scientists’ views of the factors impacting the health of the berry patch. I argue that an effective approach to addressing the problem of declining quality and availability must include the valuable insights berry pickers have on how social-ecological factors affect berry health. / Graduate

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Traditional male circumcision (TMC) is non-therapeutic ritual removal of the penile foreskin of a male person undertaken as part of a rite of passage from childhood into adulthood and manhood. The practice of TMC has received increased attention in recent years as a result primarily of complications that have led to hospitalization, penile amputations, and death of initiates. This study is a literature review and philosophical-ethical reflection with the following objectives: • To explain the current problems that beset TMC in South Africa • To explore the socio-cultural context in which TMC takes place in South Africa • To engage in ethical deliberation on the harms and benefits of TMC and determine whether, in its current form, the practice constitutes a net harm or benefit • To establish the ethical basis on which society ought to intervene in TMC, and to explore the modes of intervention proposed. Kepe (2010:729-730) identifies three concurrent crises that beset TMC in South Africa- the crisis of disease, injuries, and death suffered by some initiates, the crisis of the tension between the government and traditional leaders with regards to government intervention in TMC, and the crisis of the uncontrolled and negative way in which societal changes have impacted on the practice of traditional male circumcision. Male circumcision is the most widely accepted cultural practice among the Xhosa-speaking people of South Africa, and it is considered to be the only manner in which a boy can attain manhood and adulthood (Vincent, 2008). In view of the ongoing, unambiguous and preventable harm associated with TMC as it is currently practised, I think that it ought not to be allowed to continue in its current format. But I also think that the defect in TMC is remediable. I therefore feel sufficiently warranted to advocate for intervention to make the practice safer for all concerned. Intervention in TMC may be justified on public health, socio-cultural, autonomy, and beneficence grounds. / AFRIKAANSE OPSOMMING: Tradisionele manlike besnyding (TMB) is die nie-terapeutiese, rituele verwydering van die peniele voorhuid van ’n manspersoon. Dit word gedoen as deel van ’n seremonie van oorgang vanaf kinderjare na volwassenheid en manlikheid. Die praktyk van TMB het die afgelope jare toenemende aandag geniet, hoofsaaklik as gevolg van komplikasies van die prosedure wat gelei het tot hospitalisasie, peniele amputasies en dood van die persone wat geïnisieer is. Hierdie studie is ’n literatuuroorsig en filosofies-etiese refleksie met die volgende doelwitte: • Om die huidige probleme met TMB in Suid-Afrika te verduidelik • Om die sosio-kulturele konteks waarin TMB in Suid-Afrika plaasvind, te ondersoek • Om vanuit etiese oorweging te verduidelik wat die nadele en voordele van TMB is en te bepaal of die praktyk, in die huidige vorm, suiwer nadelig of voordelig is • Om die etiese basis waarop die gemeenskap in TMB behoort in te tree, asook die voorgestelde metode van intervensie, te ondersoek. Kepe (2010:729-730) identifiseer drie samevallende krisisse wat TMB in Suid- Afrika insluit – die probleem van siekte, beserings en dood ondervind deur sommige inisiandi, spanning tussen die regering en tradisionele leiers met betrekking tot regerings-intervensie in TMB, en die ongekontroleerde en negatiewe wyse waarin samelewingsveranderinge ’n impak het op die praktyk van tradisionele manlike besnyding. Manlike besnyding is die mees algemene aanvaarde kulturele praktyk in die Xhosa-sprekende mense van Suid-Afrika. Dit word beskou as die enigste manier waarop ‘n seun manlikheid en volwassenheid kan bereik (Vincent, 2008). In die lig van die voortdurende, ondubbelsinnige en voorkomende nadele wat geassosieer word met TMB soos dit tans beoefen word, dink ek dit behoort nie toegelaat te word in die huidige formaat nie. Maar ek dink ook dat die gebrek in TMB herstelbaar is. Daarom voel ek genoegsaam verseker om intervensie te verdedig om die praktyk veiliger te maak vir almal betrokke. Intervensie in TMB mag geregverdig word op grond van publieke , sosiaalkulturele en outonomiese voordele.

Thesis (MPA (Public Management and Planning))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The Department of Health estimates that 80 percent of South Africans consult traditional healers before consulting modern medicine. The aim of this study is to investigate the extent of the use of traditional medicine in local communities in the Limpopo Province, and add value to a draft policy that was introduced by the Minister of Health. (South Africa, Department of Health 2007a) Traditional healers are regarded as an important national health resource. They share the same cultural beliefs and values as their patients. They are respected in their communities. In South Africa, traditional healers have no formal recognition as health care professionals. Despite the advantages of modern medicine, there is a dramatic evolution in traditional medicine developing and developed countries. In recognition of the value that traditional medicine has added to people’s health needs, government organisations have realised the gap and needed to embark on public participation to bring to light the solution, by implementing a relevant policy (Matomela 2004). According to research done by Pefile (2005), positive outcomes that resulted from the use of traditional medicine include a more holistic treatment, a wider choice of health care that suits people’s needs, and scientific advancement, this paves a way forward for a policy to be put into place for the legal recognition of traditional medicine. New legislations have been brought about in regulating traditional medicine and practitioners. This paper provides a synopsis of government initiatives to close the gap and address the concerns of integrating traditional and modern medicine. The thesis addresses the challenges involved in incorporating the two disciplines for the best possible impact of local communities in accessing their rights as vested in the constitution. The study is a qualitative study where relevant practicing traditional healers, users, Western doctors, nurses, managers and government policy makers were interviewed regarding the draft policy on traditional medicine. This was to obtain information on the challenges, gaps and possible solutions regarding the integration of African traditional medicine into the health care system of Southern Africa. Findings show the following: a majority of traditional healers do not agree to scientific trialling and testing on the herbs that they prescribe, and Western doctors feel that traditional healers should only treat patients spiritually unless they have a scientifically tested scope and limitations on their field. The study also found that traditional healers want to be registered and integrated into the health care system, but do not agree to have regulated price fixing. Other conclusions included that the communities seek traditional help for cultural reasons and more benevolent purposes, but are changing their focus towards seeking medical help from clinics where it is provided for them. However, people within the communities are still confused whether to seek traditional or western medicine and therefore seek both. It was found that medications are not readily available in district clinics and hospital waiting times force people into seeking traditional help. Nurses, doctors and caregivers acknowledge that traditional healers are hampering the health care of patients by delaying hospital treatment of patients hence progressing illnesses. However, they also state that traditional healers help people spiritually and mentally. Therefore policy makers have found solutions to educate healers and create regulatory boards to limit and create a scope of practice for traditional healers. Recommendations and solutions for the relevant policy are as follows: It is recommended that traditional health practitioners should only be allowed to practice and train over the age of 21. They must be prohibited from certain procedures, for example: drawing blood, treating cancers, and treating AIDS/HIV. They should only be allowed to practice midwifery if they have had training. They should be prohibited from administering injections and supervised drugs, unless trained at a tertiary level traditional healers can be used as home caregivers, spiritual healers, and traditional advice counselling entities in the communities. Traditional healers must be prevented from referring to themselves as a ‘doctor’ or ‘professor’. This misleads people into believing that they are allopathic doctors. ‘Traditional health practitioners’ must realise that they are holistic healers, and must be addressed as such. A strong recommendation is to rename ‘traditional health practitioners’ as ‘spiritual practitioners’. With regards to regulations, it must be imperative that every practicing traditional health practitioner be registered annually with the relevant board. A good suggestion is for traditional health practitioners (THP) to attend formal training courses, under an experienced herbalist, and it should be documented on paper. A written record of the location of practice, and specialty must also be documented. There must be policies on health and safety, hygiene and sterility that need to be in place. It is suggested that training on patient confidentially must be taught and implemented. A code of conduct and a standard of professional ethics must also be implemented. Health and safety regulations pertaining to the profession and the citizens must be listed. Efforts towards dispelling myths and making people aware, thereby filtering out the positive side of the traditional medicine (e.g. medical benefits with some herbs), and rooting out the ‘quack’ practices (e.g. the use of amulets around a patient’s body to cure diseases) should be practiced. Pertaining to co-operative relationships between modern medical doctors and traditional practitioners, it is recommended that the use of exchange workshops between the two professionals needs to be developed. Also scientific information and technology must be available to traditional healers. A continued professional development (CPD) programme should be a mandatory requirement, as for all other health care professionals. It seems the development of traditional hospitals, in which a scope of practice is defined, can be used as a recovery ward and a spiritual guidance centre. The above recommendations will encourage a healthier, safer and transparent health care system in South Africa, where all disciplines of medicine co-exist in one National Health Care System. / AFRIKAANSE OPSOMMING: Nadat navorsing deur die Departement van Gesondheid gedoen is, is daar gevind dat 80 persent van Suid-Afrikaners tradisionele genesers besoek. Die doel van hierdie navorsing is om ondersoek te doen na die gebruik van tradisionele medisyne deur landelike gemeenskappe in die Limpopo Provinsie, en om ook ‘n bydrae te lewer tot die konsepbeleid wat deur die Minister van Gesondheid bekendgestel is (South Africa, Department of Health 2007a). Tradisionele genesers kan beskou word as ‘n belangrike hulpbron in die nasionale gesondheidsdiens. Hulle deel in kulturele gelowe en waardes van hulle pasiente en word ook gerespekteer in hulle gemeenskappe. Suid-Afrika egter, gee geen erkenning aan tradisionele genesers of die feit dat hulle in die gesondheidsdiens is nie. Ondanks die feit van moderne geneesmiddels, is daar ‘n dramatiese evolusie wat besig is om plaas te vind in die Westerse Wêreld. Die erkenning en waarde van tradisionele medisyne wat bydra tot mense se gesondheidkwaliteit, het daartoe gelei dat Staatsorganisasies begin insien het dat daar ‘n gaping is en dat publieke peilings gedoen word om ‘n oplossing te vind en ‘n beleidsdokument saam te stel wat tradisionele genesers insluit (Matomela 2004). Die ondersoek wat Pefile (2005) gedoen het, het positiewe resultate getoon by die gebruik van tradisionele medisyne wat ‘n holistiese behandeling in ‘n wyer verskeidendheid van medisyne insluit by gebruikers. Ook die wetenskaplike vooruitgang van tradisionele medisyne het daartoe bygedra dat ‘n beleidsdokument in plek gesit word vir die wettige erkenning daarvan. Nuwe wetgewing is in werking gestel om beheer uit te oefen oor tradisionele genesers en tradisionele medisyne. Hierdie dokument verskaf ‘n sinopsis van die Staat se inisiatiewe om die gaping tussen moderne medisyne en tradisionele medisyne aan te spreek en ook om landelike gemeenskappe toe te laat om hulle reg uit te oefen soos wat in die Grondwet vervat is. Die studie is kwalitatief waar relevante praktiserende tradisionele genesers, verbruikers, Westerse dokters, verpleegkundiges, bestuurders en staatsdiensbeleidvormers ondervra is oor ‘n konsep beleidsdokument oor tradisionele medisyne. Dit was gedoen om informasie rakende die uitdaging , gapings en 'n moontlike oplossing te vind vir die integrasie van Afrika se tradisionele medisyne in die gesondheidsorgsisteem van Suidelike Afrika. Belangrike bevindings sluit die volgende in: die meerdeerheid tradisionele genesers stem nie saam dat wetenskaplike toetse gedoen word op kruie wat hulle voorskryf nie; tradisionele genesers will geregisteer en geïntegreer word in die gesondheidsorgsisteem maar stem nie saam oor prysregulering en prysvasstelling nie; Westerse dokters is van mening dat tradisionele genesers net pasiënte geestelik moet kan behandel tensy hulle ‘n wetenskaplik getoetse doel en beperkings in hulle veld het; Westerse dokters glo dat tradisionele genesers dwarsboom die gesondheidsorgsisteem deurdat hulle behandeling vetraag; die gemeenskap soek tradisionele hulp op vir kulturele redes en ander welwillendheidsredes maar gaan soek mediese hulp by klinieke waar dit aan hulle verskaf word; mense van gemeenskappe is verward en raadpleeg beide tradisionele genesers en Westerse dokters vir hulp; sommige medisyne is nie altyd by klinieke beskikbaar nie en mense sien nie kans om in lang rye te wag by hospitale nie en dit noop dat hulle tradisionele medisyne gebruik; verpleegkundiges en gesondheidswerkers erken dat tradisionele genesers mense vertraag om gesondheidsorg en behandeling by hospitale te kry, maar verstaan ook dat tradisionele genesers aan mense geestelike hulp verleen; en besleidskrywers moet oplossings vind om tradisionele genesers op te voed en om komitees te stig wat tradisionele genesers se ruimte van praktisering in toom te hou. Die volgende word as voorstelle tot aanpassing van die genoemde beleidsdokument geïdentifiseer:- Tradisionele genesers mag alleenlik praktiseer en opleiding verskaf na die ouderdom van 21 jaar. Hulle moet verbied word om sekere prosedures, byvoorbeeld die trek van bloed; behandeling van HIV/VIGS; om voor te gee dat hulle mediese praktisyns is; om vroedvroue te wees slegs indien gekwalifiseer daartoe; om inspuitings toe te dien en medisyne uit te reik slegs indien hulle tersiëre opleiding gehad het. Tradisionele genesers se dienste kan gebruik word as gemeenskapsgesondheid hulpwerkers, geestelike genesers, en kan tradisionele advies en begeleiding aan die gemeenskap lewer. Tradisionele genesers moet belet word om die titels “Dokter” en “Professor" te gebruik. Tradisionele genesers moet daarop let dat hulle holistiese genesers is en moet daarvolgens aangespreek word. Hulle moenie pasiënte mislei deur voor te gee dat hulle allopatiese geneeshere is nie. “Tradisionele genesers” moet hernoem word na “geestelike genesers”. Tradisionele genesers moet by ‘n erkende organisasie geregistreer word en moet so-ook jaarliks registrasie hernu. Formele onderrig wat deur ‘n ervare kruiegeneser aangebeid word moet bygewoon en gedokumenteer word. ‘n Geskrewe rekord van die ligging van die praktyk en betrokke spesialisering moet bygehou word. Beleidsvoorskrifte wat verband hou met gesondheid en veiligheid, hygiene en sterilisasie moet in die tradisionele gesondheidgeneserspraktyk geïmplementeer word. Opleiding in pasiëntkonfidensialiteit moet aangeleer en toegepas word. Samewerking en werkswinkels tussen moderne mediese dokters en tradisionele gesondheidgenesers moet geïmplementeer en ontwikkel word. Mediese wetenskapsinligting en tegnologie moet aan tradisionele genesers bekendgemaak word. Voorts moet ‘n voortgesette professionele ontwikkelingsprogram (POP) aan alle gesondheidswerkers voorgeskryf word. Dit blyk wenslik te wees om tradisionele hospitale tot stand te bring waar die bestek van praktyk gedefinieer word. Sulke hospitale kan dien as plekke waar pasiënte aansterk en geestelike onderskraging geniet. ‘n Etiese kode en standaard vir professionele etiek moet geskep word vir tradisionele genesers. Gesondheids- en sekureitsregulasies moet van toepassing wees en geïmplementeer word. Pasiënte moet ingelig word oor die wegdoen van mites en fabels. Daardeur kan die positiewe sy van tradisionele medisyne (byvoorbeeld mediese voordele van kruie), en uitroei van “kwakke” (byvoorbeeld dra van gelukbringers om die lywe), verdryf word. Dit sal die aanmoediging van ‘n gesonder, sekuriteitbewuste en deursigtige gesondheidsorg sisteem bewerkstellig in Suid-Afrika waar alle dissiplines van medisyne saam bestaan in die Nasionale Gesondheidsorgsisteem.

AIM AND OBJECTIVES The main aim of this thesis was to explore the possibilities of promoting the cultivation, utilisation and consumption of indigenous and traditional plant foods (ITPF) among urban and rural communities in the North West Province of South Africa that could possibly lead to increased IK and dietary diversity. The objectives were the following: Assess consumption of TLV in the rural and urban communities. Compare nutritional status of consumers and non-consumers of TLV using data obtained from the Prospective Urban and Rural Epidemiology (PURE-SA) study. Assess the availability, cultivation and consumption patterns of ITPF. Assess indigenous knowledge (IK) within the rural and urban communities. Assess consumers’ views of ITPF in the rural and urban communities. Assess consumers’ acceptance of, preference for and consumption intent of dishes made from cowpea leaves. To compile recipes for the most important ITPF commonly consumed in the study areas in order to promote the cultivation and consumption of ITPF (see Addendum D). STUDY DESIGN Health profile study: For the health profile study, a comparative study was conducted on the baseline data of the population that participated in the PURE-SA study (1004 urban and 1006 rural participants) which follows the health transition in urban and rural subjects over a 12 year period. The baseline data for the North West Province of South Africa were collected from October to December 2005. Utilisation of ITPF study: The study on the utilisation of ITPF used a sequential explanatory study design which involved the collection of quantitative and qualitative data and analyses. The consumer acceptance study consisted of an explorative and experimental phase. Participants were male and female, aged older than 20, residing in the selected communities and knowledgeable on the indigenous and traditional foods of the area. METHODS A variety of quantitative and qualitative research techniques were used. Data were generated through questionnaires, focus groups and individual - and group interviews. Health profile study: Demographic characteristics and frequency of consumption of TLV data were collected by the researcher from 396 randomly selected subjects from participating subjects in the PURE-SA study. An extensive nutritional profile of these subjects was compiled including blood samples, blood pressure, anthropometric measurements and total dietary intake by means of a quantitative food frequency questionnaire. Utilisation of ITPF study: A comparative study was conducted in rural and urban populations of the North West Province. Data were collected by the researcher using a questionnaire (n=396 households), key informant interviews (n=4), and four focus groups. Consumer study: Four focus groups were conducted by the researcher, two in rural and two in urban communities, to investigate consumers’ views about ITPF. Eighty-seven participants were recruited based on a specific purpose rather than randomly. Consumers’ acceptance of, preference for and intended consumption of products made with cowpea leaves were assessed. A 5-point hedonic scale and a 7-point food action rating scale were used for sensory evaluation. RESULTS Health profile study: As expected, rural inhabitants were more likely to consume TLV. However, no household reported to consume TLV more than ten times a month. Factors such as price (affordability) and availability and easy-to-get-to points of purchase were found to be major constraints in the consumption of TLV, especially in urban communities. Urban respondents had significantly higher macronutrient intakes than rural subjects. There was no significant difference between the selected micronutrient intakes between consumers and non-consumers of TLV. Non-consumers of TLV had higher blood lipid levels than consumers from both the rural and urban areas. In the urban subjects the relative risk to develop high blood pressure was higher in non-consumers of TLV than in the consumers. However, the risk ratios of raised serum cholesterol and triglycerides were not significantly different. Utilisation of ITPF study: More plant foods were available and consumed in the rural area than the urban area. However, fewer species were available than expected due to insufficient rainfall, poor soil quality, deforestation and over harvesting. Consumption of indigenous foods was influenced by price, culture, seasonality/availability, accessibility and diversity in markets. A lack of markets for indigenous crops, insufficient rainfall and diseases and pests were cited as the major cultivation problems, followed by a lack of capital to buy farming implements, veld fires and poor soil quality. Consumer study: Based on the qualitative focus group discussions, factors that influence the consumption of ITPF were identified. These factors included benefits and barriers of ITPF consumption. Ways to increase ITFP consumption were also identified. Health and nutrition; tradition and culture; and food safety emerged as drivers for ITPF consumption. A lack of knowledge and skills of food preparation and negative images and unfamiliarity of ITPF acted as barriers. Differences in views existed between older and younger consumers. In general younger consumers found ITF rather revolting and undesirable, humiliating to consume. Sensory evaluation of food samples for the pooled data of the total study population showed that significant differences existed between the acceptability of all attributes, overall acceptance and consumption intent. Socio-demographic backgrounds such as place of residence (urban or rural), levels of education and age were shown to influence the acceptability of food samples and consumption intent. There was no positive association between acceptability of food and gender. CONCLUSIONS Health profile study: This study showed the possibility of beneficial effects of rural diets, however, the lack of knowledge concerning the bioavailability of nutrients from TLV and lack of information on food consumption database, of these vegetables constitute main barriers to obtaining information on nutrient intake. The low frequency of consumption of TLV is of concern. Taking into consideration safe agricultural practices, the promotion of TLV might be a solution towards healthier diets and combating poverty. More research is needed to investigate the health effects of these vegetables. Utilisation of ITPF study: It is evident that there was a limited number of ITPF species cultivated and consumed. Consumers, especially older people, were found to possess extensive knowledge regarding the availability of ITPF species, their habitat and uses, seasonality and potential health benefits. There is a need to intensify education on conservation of natural resources and more studies should be undertaken to document and disseminate traditional food systems. In addition, there is a need to integrate existing health and nutrition interventions with traditional food promotion. Consumer study: The results highlighted the importance of making use of a mixed method approach which made it possible not only to identify factors that influence the consumption of ITPF but also to understand the dynamics thereof from focus group discussions and how they influence acceptability, preference and consumption intent. Important benefits (drivers) of and barriers to ITPF consumption as well as suggestions on how to increase ITPF consumption were identified. Barriers to ITPF consumption and low scores of acceptability provided by younger participants can be connected to misconceptions about ITPF and lack of familiarity with the products. Therefore, a combination of strategies aimed at enhancing individual awareness of the health benefits of ITPF, decreasing barriers and conducting more acceptability studies may have a positive impact on the younger segment of the population. / Thesis (Ph.D. (Consumer Science))--North-West University, Potchefstroom Campus, 2012

This thesis reviews the participation of Tłı̨chǫ women in the environmental assessment (EA) of the NICO project proposed by Fortune Minerals Limited. Undertaken in 2012 in the Northwest Territories, this particular EA saw a precedential engagement between traditional knowledge and western science. Although this EA did not take a gendered approach, Tłı̨chǫ women’s stories and participation in the EA supported the Tłı̨chǫ Government’s interests throughout the review process and in the final mitigation measures. Predominate scholarship does not typically cast Indigenous women as participants in or beneficiaries of EAs and resource extraction projects. Results from this thesis support more recent scholarship that urges for an ethnographic and contextual analysis of each scenario. Ethnographic methods helped me to reveal the culturally specific, diverse and complex ways Tłı̨chǫ women participated and shared their stories in the Fortune Minerals EA. Tłı̨chǫ women’s stories, I found, were important and relevant to the Mackenzie Valley Environmental Impact Review Board’s assessment of the potential social and ecological impacts of the NICO project. I conclude that this EA is exemplary of Indigenous women’s agency within a regulatory process and offer suggestions for how to incorporate a gender-based analysis into future EA processes. / Graduate / 0733 / 0326 / janellek@uvic.ca