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ABSTRACT The burning of selected indigenous plants and the inhalation of the smoke liberated from them has been a widely accepted and practised form of administration in traditional healing therapy dating back to as far as the Koi and San, and is a method still widely practised in South Africa today. Inhalation has various advantages as a method of administration in both allopathic and traditional practices. Not only is inhalation a highly effective mode of administration because of its direct and local effect on the lungs for the treatment of respiratory ailments, but also because of its ability to deliver drugs effectively systemically. This study elucidated the rationale behind this widely practised treatment by examining chromatographic and antimicrobial data. Five plants that are commonly administered traditionally through inhalation were chosen: Heteropyxis natalensis, Myrothamnus flabellifolius, Artemisia afra, Pellaea calomelanos, and Tarchonanthus camphoratus. An apparatus was designed and constructed and the burning process that occurs in the traditional setting was simulated with the selected plants. The induced volatile fraction (smoke) was captured for analysis. Control solvent extracts were made for each plant using conventional extraction solvents, methanol, acetone, water, and the essential oil of the aromatic plants was also investigated. Antimicrobial assays revealed that the extracts (smoke) obtained after burning had lower minimum inhibitory concentration (MIC) values than the corresponding solvent extracts in most cases. For Klebsiella pneumoniae all five inhalation samples were far more active than the conventional extracts. When tested against the pathogen B. cereus, M. flabellifolius and P. calomelanos inhalation samples proved to exhibit superior antimicrobial activity compared to the respective solvent extracts. Pellaea calomelanos inhalation extract had the lowest MIC values compared to the solvent extracts for all pathogens (P. calomelanos inhalation extract MIC values: 0.53; 1.00; 0.53; 0.53 mg/ml for S. aureus, B. cereus, K. pneumoniae and C. neoformans respectively). Inhalation extracts exhibited different chemical profiles from the solvent extracts of the same plant. For example, A. afra inhalation extract had an abundance of peaks at various retention times from 3.2 to 5.4 minutes, which were not present in the chromatograms of the acetone and methanol extracts of the same plant. These results, albeit preliminary, suggest that the chemistry and antimicrobial activity of plants are influenced by the combustion process which is often used in traditional healing rites.

The Saulteaux Nation is comprised of 7 major clans the larger of which is the Bear Clan. This thesis examines the holistic philosophy of the Saulteaux world view and the oral teachings of the Bear Clan. The teachings, which emphasize the nature of healing and personal growth, were related by Elder Danny Musqua to myself from within the context of traditional Bear Clan ceremonies and practices. This thesis documents my journey to understand these teachings and in the process to arrive at a deeper understanding of self. This is done within the context of Bear Clan culture and within the context of my relationship with Elder Danny Musqua. This thesis relates my struggle to make meaning of these teachings on a personal level and how these teachings have affected my life.<p> Narrative Inquiry is the methodology employed in this study. Through a reliance on narrative as the research methodology, the oral tradition of the Bear Clan and its traditional methods of knowledge transmission are honoured. The methodology utilized in this study is relatively unstructured in that no formal questioning process is utilized. Instead, it relies upon the relationship between the Elder/teacher and the son/learner in which to transmit knowledge. This process stresses the relationship between Danny and myself and emphasizes trust and respect as important elements of learning. In this relationship, knowledge was transmitted through participation in the sweatlodge, the learning lodge and through conversations with Danny. This approach to research respected the implicit nature of the oral tradition and allowed for me to make meaning of Danny's teachings in their original context and interpret them at a level appropriate for my own personal development.<p> This thesis struggles to define traditional healing and the role that the healer, the one oppressed by illness and the spiritual realm play in the healing process. This thesis may prove valuable in educating and informing those who do not have an understanding of concepts of First Nations' healing. It may also serve as an invitation to all people, Aboriginal and non-Aboriginal, to expand their notions of healing or to search out a similar path in life.

The Saulteaux Nation is comprised of 7 major clans the larger of which is the Bear Clan. This thesis examines the holistic philosophy of the Saulteaux world view and the oral teachings of the Bear Clan. The teachings, which emphasize the nature of healing and personal growth, were related by Elder Danny Musqua to myself from within the context of traditional Bear Clan ceremonies and practices. This thesis documents my journey to understand these teachings and in the process to arrive at a deeper understanding of self. This is done within the context of Bear Clan culture and within the context of my relationship with Elder Danny Musqua. This thesis relates my struggle to make meaning of these teachings on a personal level and how these teachings have affected my life.<p> Narrative Inquiry is the methodology employed in this study. Through a reliance on narrative as the research methodology, the oral tradition of the Bear Clan and its traditional methods of knowledge transmission are honoured. The methodology utilized in this study is relatively unstructured in that no formal questioning process is utilized. Instead, it relies upon the relationship between the Elder/teacher and the son/learner in which to transmit knowledge. This process stresses the relationship between Danny and myself and emphasizes trust and respect as important elements of learning. In this relationship, knowledge was transmitted through participation in the sweatlodge, the learning lodge and through conversations with Danny. This approach to research respected the implicit nature of the oral tradition and allowed for me to make meaning of Danny's teachings in their original context and interpret them at a level appropriate for my own personal development.<p> This thesis struggles to define traditional healing and the role that the healer, the one oppressed by illness and the spiritual realm play in the healing process. This thesis may prove valuable in educating and informing those who do not have an understanding of concepts of First Nations' healing. It may also serve as an invitation to all people, Aboriginal and non-Aboriginal, to expand their notions of healing or to search out a similar path in life.

The aim of this thesis is to assess the nature of African Traditional healing system with special reference to Mpondo culture. It is a case study of the Mpondo people of the Eastern Cape. The focus of the study was on the historical facts, the cultural background, the religious experiences and the traditional healing system of this people. Stimulated by the fact that Mpondo people appear to be a marginalized group, undermined and sometimes sidelined, the research seeks to set the record straight. A lack of documented information about this people is the major contributing factor to their lost identity. This stems from the fact that very little has been written about them. Even when such writings are found, they often contain distorted information. In some books, they are mistakenly represented as amaXhosa or a Xhosa sub-group. They are mostly regarded as having no culture, no language or identity. In terms of language, isiXhosa is taught at schools in Mpondoland. This research is an attempt to raise awareness about the reality of the situation of the Mpondo people. Without this knowledge, the Mpondo people can not regain their lost identity, people-hood, humanity and dignity. Through this knowledge, a dehumanised people can fight for their rights. AmaMpondo need to rediscover the spirit of Africanness, so that they know that they belong to Africa. As T Mbeki puts it, Africa needs to be refounded as a space that is centred neither on the market nor on the fortress, but rather on what geographer Paul Wheatley called, its "ceremonial complex" (Mbeki, T., 20 in Chidester). The Mpondo people were primarily dehumanised by the Cape Colonial government. Precolonial Mpondo culture and its post-colonial history was examined. Dehumanising factors among Mpondo came in the form of labels and insults. Their religion was referred to as "pagan" whilst they were at times called "kaffirs", a Malaysian term meaning a non-believer. Now is the time for the revival of the Mpondo as a people of Africa, 'for a country that frowns on its culture by calling us savage and barbarians is a lost country' (Mutwa, p 22, Sunday Tribune, 16 .July 2000). This research sought to investigate the means and ways of restoring the lost dignity of the Mpondo people. In chapter two and three, a survey of Mpondo culture, their world view their religion and their identification of diseases and their treatment was made. Out of this survey it has been indicated that not all was destroyed by the encroachment of the western civilization. "Christianity and western medicine functioned as a secularising ferment in Africa, dethroned the traditional healer, replacing witchcraft, causation with medical history and introducing modem hygiene" (Jansen G.) Mpondo people still practise and believe in their healing system. This shows that although the foundations have been shaken, the base on which to rebuild its culture is still firm. What is now needed is to resist all forms of cultural expression. Sound reconstruction and reconciliation is the end goal of the research. Cultural reconstruction is the basis for sound reconciliation. Because the forces that be, broke the basis of a reconciled and organised society, there is a need to commence with the reconstruction of the people's culture. Cultural reconstruction becomes central particularly in a country which is threatened by social evils, such as a high crime rate, poverty, incurable or death threatening diseases such as HlV/AIDS and unemployment. Without reconciling the people with their culture and African Traditional Religion, any attempt to solve the above mentioned problems may not be easily achieved. Such a construction should not be confused with what Chidester calls '1:he construction of an inventory of Mrican traditional religion which recalls colonial efforts to create systematic boundaries within which African populations were contained. Enclosed within a stable secure and unchanging religious system" (Chidester 2000 : 15). The point at issue here is the reconstruction of a people's culture, based on its natural dignity. Such reconstruction should aim at the international marketing of the people's culture. The thesis is a pointer to the seriousness of the demand for the speedy reconstruction of religion and medical practice. ''The time is past when western medicine was the much praised vehicle for the propagation of the gospel to foreign cultures - missionaries are the heavy artillery of the missionary army" (Walls 1982 : 22). Healing and African Traditional Religion should be a base of such a reconstruction process. First and foremost, African Traditional Religious researchers who are adherents and practice the religion, should take a lead in such a process. This refers to the people on the ground who must be directly be involved. For, ''the non-western voices have not spoken or intervened in this debate" (Jansen G : 09). This may sound racial or ethnic, but the fact of the matter is that most • of the time, the people on the ground have not as yet surfaced, conscientised and organised as a religious group. What is needed is the democratisation of all cultural councils so that more funds are generated for the development of African Traditional Religion standards. It should be taught at schools. More air time on radio and television stations should also be allocated to African Traditional Religion. As in the rest of sub-Saharan Africa, studies of the recent democratisation wave have so far tended to limit themselves to the role of the churches and to the lesser extent to Islamic communities. ATR has not received the attention it deserves (Schoffieers : 405). The reconstruction of African Traditional Religion and African Traditional Healing systems are the only positive step towards the proper representation of African culture. This will contribute to the recent efforts to positively represent the traditional religious heritages of South Africa. If it is motivated by Christian acculturation or even Africanist revitalization, the process runs the risk of perpetuating the colonial legacy to the extent that it repeats the inventory approached or abstracts the mentality of 'ubuntu' or African humanity, from political, social and economic relations (Chidester : 2000 : 15). Formations such as the NACATR (National Council of African Traditional Religion) and THO (Traditional Healers Organization) are in line with the promotion of African culture based on religion and healing just as the constitution of South Africa demands. ''The primary objects of the commission for the promotion and protection of the rights of cultural religious and linguistic communities are (a) to promote and respect the rights of cultural religious and linguistic communities, (b) to promote and develop peace, friendship, humanity, tolerance, national unity among religious and linguistic communities on the basis of equality, non-discrimination and freedom of association, and (c) to recommend the establishment or recognition in accordance with national legislation of a cultural or other council or councils for a community or communities in South Africa (The Constitution of the Re.public of South Africa 1996 Chapter 9: 101). / Thesis (Ph.D)-University of Durban-Westville, 2001.

Magister Legum - LLM / This thesis aimed to explore the various legislative provisions that have affected traditional health practice in South Africa. The discussion is limited to the period dating from 1891 to 2004. The relevance of this period is that during the 19th and early 20th centuries traditional healing has gone through some turmoil as the governments of that period promulgated legislation, which curtailed the practice of traditional healing. This study focused on the art of traditional healing in a legislative context. / South Africa

Pain is a growing national public health problem that contributes to spiraling health care costs and significant societal burden in the United States. It is the most common reason for seeking health care services, and is the leading cause of disability (CDC, 2008). Inadequately treated pain has profound social, psychological, economic, and physiological consequences for patients, their families, and society (American Pain Society, 2009).A community-based participatory research (CBPR) approach was used for this project to develop a knowledge base about issues associated with chronic pain and its treatment among Native American people in Winslow, AZ. Mixed methods (qualitative and quantitative) were used to gain insight into the local factors that contribute to the self-management and treatment of chronic pain.The results of a provider survey indicated that there are negative psychological traits toward patients with chronic pain such as authoritarianism, intolerance of ambiguity, reliance on technology, and locus of control which are factors that are known to negatively influence pain care (Weinstein et al, 2000). Lack of knowledge regarding pain and pain management along with perceptions and fears related to drug regulatory agencies were additional factors that were found, constituting additional barriers. Patient participants were generally dissatisfied with the pain care practices at Winslow Indian Health. Patient reported treatment goals that included relief of pain, improved quality of life, the ability to return to work, the ability to perform household chores, and the ability to participate in more physical leisure activities.This results of this practice inquiry indicate there is a disconnect between patient and provider views and expectations around pain treatment and the need for further studies to determine the best ways to address chronic pain at the local level. The development of a pain management program is recommended to address the unmet needs of patients with chronic pain. Education in pain management is recommended for healthcare providers, including information regarding the benefits of non-pharmacologic therapies for pain management. The practice inquiry also supports the need for new policies at the local, tribal, and national levels to address pain as a growing public health issue.

General practitioners (GP’s) are often the first point of entry when seeking medical treatment. They are responsible for treating members of the community and thus their understanding and conceptualisation of mental illness will influence patient care. Additionally, GP’s religious and cultural affiliations play an influential role in the aetiology and treatment of mental illness. Thus this study explored perceptions of mental illness in a sample of 10 Muslim GP’s (5 male, 5 female) of Indo-Pak ancestry in the Lenasia area (Johannesburg, South Africa). Semi structured interviews were conducted with each GP which entailed 37 questions related to the GP’s context, GP’s perceptions of mental illness, the understanding of religion and culture, the treatment of mental illness and the aspect of spiritual illness. Thematic content analysis was used to analyse the data. From the results obtained, eight themes were salient; namely definitions and aetiology of mental illness as understood by GP’s, the role of culture, the assimilated identity, Islamic beliefs regarding mental illness, GP’s beliefs regarding spiritual illness, collaboration and referral to other healthcare professionals and finally influential factors affecting GP’s. Based on the above themes it can be concluded that more awareness regarding the stigmatization of mental illness needs to be addressed. Furthermore, it is vital that healthcare professionals possess an understanding of the use of traditional healing as a mode of treatment amongst certain South African population groups. This study therefore paves the way for further research regarding the incorporation of cultural beliefs into mainstream theory.

The current study’s aim was to explore and document the role of South Asian traditional healers residing in Toronto as it has been observed that South Asians tend to approach these traditional healers for assistance with their physical, psychological and spiritual distresses. These healers were interviewed about their background, training, the South Asian traditional healing processes and their thoughts on collaboration with Western Mental Health practitioners. The data was analyzed using Grounded Theory. The results revealed that these traditional healers closely followed the South Asian traditional healing theories and cultural norms in their practices. The healing processes reflected the ideas of holism, planetary effects and religious healing. The traditional healers also expressed eagerness to associate with the Western Mental Health care services to benefit their clients. The findings suggest that South Asian traditional healers play a major role in the lives of South Asians.

The current study’s aim was to explore and document the role of South Asian traditional healers residing in Toronto as it has been observed that South Asians tend to approach these traditional healers for assistance with their physical, psychological and spiritual distresses. These healers were interviewed about their background, training, the South Asian traditional healing processes and their thoughts on collaboration with Western Mental Health practitioners. The data was analyzed using Grounded Theory. The results revealed that these traditional healers closely followed the South Asian traditional healing theories and cultural norms in their practices. The healing processes reflected the ideas of holism, planetary effects and religious healing. The traditional healers also expressed eagerness to associate with the Western Mental Health care services to benefit their clients. The findings suggest that South Asian traditional healers play a major role in the lives of South Asians.