The study found that traditional healers are respected traditional leaders or community leaders whose main contribution to the community is the practice of health service delivery by bringing well-being to the general population. Other skills that traditional healers are trained in include advocacy, mobilization and being custodians of the traditional culture of the people.
The purpose of this study
Therefore, this study intends to explore traditional healing among the Nguni people of the Eastern Cape and KwaZulu Natal with a view to establishing who the traditional healers are, their preparation or training before starting their practice, the services they provide and how (including the healing process and its therapeutic elements), what the traditional healers see as their contribution to the health services of their community, and what they see as people's attitudes towards their practice.
Key Questions
Delimitations of the study
Research Methodology
Traditional health care practitioners, and in particular, traditional healers in the KwaZulu Natal and Eastern Cape provinces constituted the population of this study. Interviews, observations, audio-taping, a reflective journal and field notes were all used to collect data.
Definition of terms
- Tradition
- Traditional Healing/Medicine
- Traditional Healers
- Diviners (amagqirha, izangoma)
- Herbalist (ixhwele, inyanga)
- Faith Healers (abathandazeli)
- Client
Among the Nguni people, there are three main categories of traditional healers; fortune tellers, herbalists and faith healers. This group of traditional healers specializes in blending herbs to cure various diseases and ailments of their clients.
Summary
Introduction
Individualism -Collectivism
Piaget (1973) supports this by stating that the child creates his own secure sense of the world by organizing and adapting to the environment. The disease is also indicated by the inability to adapt to the environment and create meaning in the surroundings.
Natural and Supernatural theories of illness
Natural Causes
Supernatural Causes
According to Tylor (1971), animism is the most primitive phase of religion, where the contemplation of dreams and trances and the observation of death led people to imagine the Soul and human spirits, and that these spiritual. These theories are part of the literature review, the rest of which is discussed in the following chapter.
South Africa
Faith Healers (abathandazeli, abathandazi)
This group of healers emerged as one of the categories of health workers as a result of indigenous contact with Christianity. There has been a proliferation of African Indigenous Churches (AICs), of which the Zionist religion is by far the largest religious denomination in South Africa. It defines a prophet as a healer, found mainly in the Zionist and Apostolic churches, who has the ability to prophesy, heal and divine, and his power to do so comes from God.
THERAPY
The strong concordance ((cultural belief) shared by the client and the healer, for example belief regarding group harmony. The dissimilar forces that superpersonal contact has on family and community members facilitate/friendship and group harmony.
Therapeutic techniques
Preconsultation Briefing
Altered State of Consciousness
Rudnick (2000) states that in addition to the animals that have been slaughtered, brewed beer and incense (impepho) are also part of the ritual. One of the advantages of traditional healing is that the healers have a deep personal commitment to the healing processes. Another criterion of importance for the selection and quality of the infcmnation for the study was the experience of the traditional healers.
The Setting
Participant B is a 50-year-old male traditional healer who lives in one of the East London townships. He also holds a senior position in one of the government departments in the Eastern Cape Province. Participant C is a 65-year-old female traditional healer who has been in the profession for 22 years.
Data Collection Method
The tape recording was supposed to allow playback of the interview to give the researcher the opportunity to reconstruct or co-create the reality and meanings surrounding traditional healing practices together with the patient. The researcher also used a reflective journal, which helped to document tensions and dilemmas in the study. Since this was done immediately after the interview session, these notes helped her to remember and explore the process of the interview.
Data Analysis
Ethical consideration
Informed Consent
- Capacity
- Information
- Voluntariness
This included the aim and objective of the research, the name and address of the researcher, the institution and the name and contact details of the supervisor. Subjects were also informed about the method used for their selection. Subjects were informed that they had chosen to participate in the study; that is, they would do so of their own free will and with respect to their right to definitively refuse to participate or to withdraw their consent at any stage of the research, without adverse consequences, punishment or any other unacceptable reaction.
Harm
They were also informed that they could freely object to and refuse permission for the use of data collection devices; a tape recorder in the case of this study. There was no element of force, fraud, deception such as promising unrealistic benefits, coercion or coercion to induce subjects to participate.
Anonymity and confidentiality
They were informed that the information would be used in the study and would also be published, but this would be done in a way that ensured the individual's anonymity. The researcher has ensured that she does not misrepresent the facts related to the purpose of the study, nature or consequences of the study. When analyzing data, the researcher ensured that subjects were not misrepresented, as this would mean that the participants did not fully consent to the study.
Introduction
At a later stage he asked me to tell my father that he wanted me to help other people, but I didn't. The woman later told me that she wanted me to become a traditional healer, isangoma (fortune teller). Participant C indicated that she was experiencing complicated grief due to the deaths of many people in her family.
Training
Participants indicated that after this ritual, their ancestors showed them in dreams who their guides would be. Participant B indicated that his herbalist training took 3 months and was not as intense as divination training. After this, she joined a group of interns at Zion Church. This training focused on prayer, how to pray for clients, changing ordinary water to holy water and also cleansing the client's home through prayer.
Consultation
Participants indicated that in some cases a client has a problem that is often just a symptom of illness affecting the entire family. Haley (1962) supports this in Coleman et al. (1984) by stating that psychopathology in the individual is a product of the way he handles intimate relationships, the way they interact with him and the way other family members interact with him. involve their relationship. with each other. These problems, because they affect one's social being, can be called interpersonal problems. They have all reached the level of supervision; However, Band Care participants are not interested in following that route, while participant A does this full-time.
Diagnosis
Observation
The participants indicated that they also use observation to gather information, they do not only rely on verbal communication, they also pay particular attention to body language and non-verbal communication in general. All of the pmi participants indicated that they are trained to observe and make fairly accurate decisions based on the symptoms or illnesses they observe in their clients. This clairvoyance ability facilitates information gathering, leading quite accurately to inferences about what the healer believes is in the mind or thinking of the client.
Interview with the clients
Dream Interpretation/Analysis
Participants also indicated that clients sometimes appear to them in a dream or in a daily vision before they come. The participants indicated that clapping gives them the strength to make statements, after which the clients clap their hands and say 'Siyavuma' (we agree) and if they do not, they say 'phosa ngasemva' (behind you throw). They all indicated that clients are also expected to play a very important role in encouraging them in these activities.
Therapeutic Environment
Intervention Strategies
Medication
Participants indicated that rituals are intended to promote people's well-being in a holistic way by addressing the physical, spiritual, emotional and social being. In terms of size and people involved, they indicated that there are kinship and community rituals. They also indicated that rituals should also be accompanied by harmonious relationships between the members of the 1amily.
Introduction
Discussion of the results
The interviews with the traditional healers show that they, especially fortune tellers and faith healers, have been selected by their ancestors to enter the healing profession; they can't do it out of interest. While traditional healers are ordained by their ancestors to join the profession, this is not a requirement for herbalists. They also practice according to the Code of Ethics prescribed by the Traditional Healers Organization.
Karl and Fr. Ebigbo (Eds.), Cultural Psychology in Africa - Sub-Saharan, Caribbean and Afro-Latin America. A study of the actual and potential role of indigenous healers in the mental health system in rural communities in South Africa. Madu (Eds.), Contributions to psychotherapy in Africa (pp. 67-73), Sovenga, South Africa: UNN Press. 1994) Exercise and mental health in clinical and free-living populations.
APPENDIX A
ETHICAL CLEARANCE
CERTIFICATE
KWAZULU-NATA
APPENDIX B
CONSERT FORM
INTERVIEW SCHEDULE
- TRAINING OF HEALERS
- THERAPEUTIC ENVIRONMENT
- BJECTS/INSTRUMENTS USED
- DIAGNOSIS
- MAIN CAUSE OF CLIENT'SPROBLEMS
- THERAPEUTIC METHODS
- TRADITIONAL HEALERS CONTRIBUTION TO MENTAL HEALTH
- PEOPLE'S ATTITUDES IN TRADITIONAL HEALING
- CHARGES
The following are examples of questions that will be asked about the therapeutic setting. i) Where you conduct your healing sessions. ii). In order to get information about the instruments they use, these are examples of questions that will be asked. me). The following are examples of questions that will be asked to obtain information about their therapeutic methods. me).
APPENDIXC
TRADITIONAL HEALER'S ORGANISATION (THO)
CODE OF ETHICS
Members, Traditional Healers and Amathwasa are not to participate in any act that, in the opinion of the professional board I council, substantially lowers the dignity or damages the reputation of
No member or practitioner shall practice without mentorship unless they have undergone at least two (2) years Ithwasa and three (3) years part-time, continual mentorship, or for Amagedla, they
General TUO Ethics
- Maintaining Professional behaviour and adheririg,;,to the strict Code of Ethics of Traditional Health
- No press, radio or televisio'n: statement shaH be made unless properly authorised by the organisation on behalf of which such statement is apparently made;
- There shall be no publishing or distributing of any pamphlet or written document on the affairs of THO without the consent of the organisation'
- There shall be no calling, holding or attending protest meetings, or arranging any other form of protest against the organisation in any manner contrary to the provisions of the grievance
- No member or staff member shall take part in any political activities on behalf of, or in the name of, the organisation in contravention to the THO constitution;
- No member or staff member shall be involved in threatening, intimidating behaviour or any fonn of inducing any merriber or other person into taking action other than provided for in the
APPENDIX D
CERTIFICATES AND NOTES OF IN-SERVICE
COURSES
ATTENDED
Mediation
Arbitration
After listening carefully to the matter, the Snr.Promoter gives each side a chance to tell his/her side of the story. If one of the parties is not satisfied with the possible solutions, the senior promoter can issue a final decision based on the Code of Ethics. Which of the basic elements of mediation do you know in your region and how it differs) from the one highlighted in the case study.
Module2: Understanding Policies and Legislation
- National Patient's Rights Charter
EVERY PATIENT HAS THE RIGHT TO
Module 7: Training and Certification Policy
All trainers must be supported and ensured that they work in a safe and healthy environment. The language used by the instructor should not be complicated for the students, in such cases a competent interpreter should be used to convey the information./ All students should be able to describe each topic exactly as shown. Make learning fun, add humor and use some brain teasers, be a real coach.,/ Enough time for feedback and questions from all sides, encourage actively.
Module 6- Governance
If you want to start a small business, ask yourself the following questions: The people who own the close company I called members. The CC has work according to the Act on close companies. D For the other types of business licences, you must contact the municipal council, which will provide you with an application form.
FAMILY PLANNING PROMOTER
2 2 APR 2005
