<p>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.</p>

<p>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.</p>

There are two independent streams of health care in South Africa: traditional healing and Western medicine. Proposals to formally integrate the two streams have been made by the World Health Organization and by the South African Department of Health. In this study, the philosophical background behind each of the two health care models is discussed, as well as literature on the possible integration of the two systems. It has not been clear if Western-trained health-care practitioners would be prepared to work with traditional healers. The purpose of this study was therefore to examine health care practitioners’ opinions, attitudes, knowledge and experiences with traditional healers, and to determine to what extent these variables would predict their intentions to work with these healers. A Within-Stage Mixed Model design was used, and data were collected using a selfdeveloped questionnaire. A total of 319 health care practitioners from State hospitals and clinics in Gauteng and Limpopo provinces participated in the study. The results of the study revealed significant differences between groups of health care practitioners in terms of their opinions, attitudes, experiences and intentions to work with traditional healers. Psychiatric nurses and psychiatrists showed more positive opinions, more positive attitudes, more knowledge and more willingness to work with traditional healers than do general nurses and physicians. Psychiatric and general nurses also had more experiences with traditional healing than did psychiatrists and physicians. The results also revealed that attitudes, knowledge, opinions and experiences predict Western health care practitioners’ intentions to work with traditional healers, with attitudes being the strongest and experiences the weakest predictors. Health care practitioners’ views of traditional healing were contradictory and ambivalent in many instances. This implies that integration of the two health care systems will be complex, that the current potential to integrate the systems is weak and that such integration can only be realised with considerable effort from all stakeholders. / Psychology / D. Litt. et Phil. (Psychology)

There are two independent streams of health care in South Africa: traditional healing and Western medicine. Proposals to formally integrate the two streams have been made by the World Health Organization and by the South African Department of Health. In this study, the philosophical background behind each of the two health care models is discussed, as well as literature on the possible integration of the two systems. It has not been clear if Western-trained health-care practitioners would be prepared to work with traditional healers. The purpose of this study was therefore to examine health care practitioners’ opinions, attitudes, knowledge and experiences with traditional healers, and to determine to what extent these variables would predict their intentions to work with these healers. A Within-Stage Mixed Model design was used, and data were collected using a selfdeveloped questionnaire. A total of 319 health care practitioners from State hospitals and clinics in Gauteng and Limpopo provinces participated in the study. The results of the study revealed significant differences between groups of health care practitioners in terms of their opinions, attitudes, experiences and intentions to work with traditional healers. Psychiatric nurses and psychiatrists showed more positive opinions, more positive attitudes, more knowledge and more willingness to work with traditional healers than do general nurses and physicians. Psychiatric and general nurses also had more experiences with traditional healing than did psychiatrists and physicians. The results also revealed that attitudes, knowledge, opinions and experiences predict Western health care practitioners’ intentions to work with traditional healers, with attitudes being the strongest and experiences the weakest predictors. Health care practitioners’ views of traditional healing were contradictory and ambivalent in many instances. This implies that integration of the two health care systems will be complex, that the current potential to integrate the systems is weak and that such integration can only be realised with considerable effort from all stakeholders. / Psychology / D. Litt. et Phil. (Psychology)

Thesis (M.A. (African Languages)) --University of Limpopo, 2012 / Refer to the document

BACKGROUND: This doctoral project describes an occupational therapy clinic created by this author within an outpatient health center located on a rural reservation serving the Navajo Native-American community residents. This was the center’s first occupational therapy program. Occupational therapy services included community outreach activities and innovative approaches that were inclusive, culturally appropriate, and client-centered. PROBLEM: Some challenges occurred during the implementation of the occupational therapy program such as: client resistance, cultural differences, lack of public transportation to the reservation, little to no awareness of occupational therapy, and limited funds and resources. METHODOLOGY: A thorough literature review on developing healthcare programs in rural areas was performed to collect relevant information on current methods and approaches. Moreover, programs that incorporated cultural orientation programs and awareness was taken into consideration to develop the occupational therapy program and its activities. This facilitated building a positive rapport and relationship with the Navajo community residents. RESULTS: Innovative approaches were developed to help reduce some of the barriers. Four key program elements were chosen to focus on developing a sustainable and culturally appropriate operating occupational therapy clinic to serve the Navajo Native Americans living on a rural reservation community. Collaboration with pertinent stakeholders, integration of some of the population’s cultural values, conveying cultural respect, and including community outreach events helped the development and operation of the new occupational therapy program. IMPLICATIONS: The development of the new occupational therapy clinic provided several occasions for the clinician to integrate culturally-based activities when providing services to an underserved community. It was able to set an example for future occupational therapy practitioners to create an academic course (and/or internship) to educate students about providing occupational therapy services to an indigenous population.

Includes bibliographical references (leaves 72-79). / The following study is an ethnographic exploration into young people’s entangled experiences of health and illness in relation to both HIV/AIDS and traditional forms of healing. The research employed a creative, didactic methodology based around a series of workshops conducted with two non-governmental organisations based in Grahamstown’s peri-urban townships: The first, Siyapumelela, maintains a focus on youth and HIV/AIDS; the second, Sakhuluntu, is a cultural group aimed at keeping young people off the streets. The argument begins by challenging the dichotomous relationship that is maintained between Modern Scientific Medicine and traditional forms of healing and calls for a dual standard system in which both epistemologies can be free to operate according to their own medical standards. The study explores young people’s therapeutic environments and tracks, in particular, how young people talk about and represent HIV/AIDS. HIV/AIDS is discussed as a concept metaphor; a domain term that orients a person towards areas of shared exchange and meaning. It is clear that most young people have a well-informed biomedical understanding of HIV/AIDS, yet metaphorically, they see it as a dangerous and destructive force; an uncertain threat in the world. The research poses the question as to why young people continue to put themselves at risk of contracting HIV by exploring the social environments which many young people are subject to – environments that are often characterised by extreme social structural violence. The argument examines the nature of social structural violence as it plays itself out in the everyday lives of the participants and identifies the kinds of challenges that many of them face on a day-to-day basis. Due to fragmented avenues of support and conditions of domestic fluidity, many young people from structurally violent communities are left with feelings of vulnerability and insecurity. Alongside experiences of social and structural insecurity, young people also harbour a sense of spiritual insecurity that stems from the dissolution of the ancestral cult as a result of the historical, yet persisting, fragmentation and reorganisation of the African family unit. The research discusses a form of spirit possession known as Amakhosi that young people engage in in order to (re)gain a sense of security and protection from forces beyond their control.

MAAS / Centre for African Studies / See the attached abstract below

<p>Urban Aboriginal health and health-related issues are steeped within the sociohistorical, sociocultural, and sociopolitical experiences of Aboriginal peoples since European contact. Thus, urban Aboriginal health issues are very complex in that they consist of aspects associated with collective as well as individual cultural and political life experiences. Therefore, in order to adequately address Aboriginal health issues a comprehensive and multidisciplinary approach is required.</p> <p>This study examines how Anishnawbe Health Toronto, an urban Aboriginal community health centre, addresses the specific healthcare needs of the urban population through a multidisciplinary culturally appropriate healthcare model. As my research evolved, a few themes emerged from the data. First, the health issues experienced by the clientele were inherently complex and simultaneously infused with a culturally collective and individualistic quality. Second, practitioners acknowledged and addressed the complex nature of the clients’ health problems through a unique model of health care created at the centre. Third, the philosophy, infrastructure, and model of health care at Anishnawbe Health Toronto goes beyond the notion of merely offering access to both systems of health care, and instead constitutes an innovative and culturally appropriate system of care which is under Aboriginal control, development and implementation. Therefore, through my analysis of these themes, I conclude that the model of health care developed at the centre is an example of complex solutions designed to address complex Aboriginal health issues and as a result, facilitate the embodiment of self-determination in the area of health care.</p> / Doctor of Philosophy (PhD)

Five graduate students from the Marital and Family Art Therapy Program at Loyola Marymount University (LMU) conducted a research study to explore the characteristics and attributes of collective art practices and how they contribute to healing. A survey including quantitative measures and qualitative responses were administered on the Qualtrics platform, allowing for a wide geographic reach and rapid data collection. The subsequent qualitative analysis involved the creation of visual artworks by the researchers, utilizing the arts as data to identify additional common themes contributing to healing attributes. The data revealed three major themes, or characteristics, of how art contributes to healing: (1) shared collective experience, (2) validation and space for emotional expression, and (3) art as a conduit of healing. These three themes were recurrent throughout the responses and emerged from participants' responses to three specific questions, driven by a curiosity about the attributes and experiences involving art and community. The results gathered not only provided parallel alignment with significant deviation from those gathered during the literature review, but also shed light on the profound impact of creative expression in fostering well-being, cultivating interpersonal connections, and promoting emotional healing within collective settings. This insight offers valuable guidance for future researchers and art therapists, emphasizing the importance of incorporating collective healing elements into their practice and theoretical frameworks.