A PHENOMENOLOGICAL STUDY OF HEALING IN A NORTH SOTHO COMMUNITY by Town Cape of Tholene Sodi University A thesis submitted to the Department of Psychology of the University of Cape Town, in fulfillment of the requirements for the degree of Doctor of Philosophy Cape Town 1998 The copyright of this thesis vests in the author. No quotation from it or information derived from it is to be published without full acknowledgementTown of the source. The thesis is to be used for private study or non- commercial research purposes only. Cape Published by the University ofof Cape Town (UCT) in terms of the non-exclusive license granted to UCT by the author. University Dedicated to Edzisani and M alapeZe ACKNOWLEDGEMENTS I wish to express my deep gratitude to: # Prof Andy Dawes for taking over supervision of this thesis at a difficult point in its history; # Dr. Philip Faber for valuable discussion and advice; # The four indigenous healers whose participation made this a collective rather than an individual contribution; # My wife, Edzisani, for her warmth, empathy and exceptional parenting skills during moments when this study denied me time to be a good husband andfather; # My parents, my brothers and sisters, whose emotional and moral support was always unconditionally forthcoming; # To the many friends and colleagues who were both supportive and actively participative in the development of the thesis; # Chuene Moloto for his dedicated technical assistance; # The Centre for Science Development (HSRC, South Africa) and the University of Venda's Research and Publications Committee (RPC) for providing financial assistance towards the cost of this research. Opinions expressed in this work, or conclusions arrived at, are those of the author and are not to be attributed to the Centre for Science Development or RPc. 11 ABSTRACT The two specific aims of the present study were to: (a). conduct an inquiry into the process of indigenous healing as conceptualized by a group of North Sotho indigenous healers, and (b). to interpret these subjective representations of a healing process so as to develop ideas regarding the links between indigenous healing and modem medicine in forging a new mental health policy for South Africa. Four North Sotho indigenous healers, located in Naphuno district (a predominantly rural settlement comprised of an indigenous North Sotho speaking African population) in the Northern Province, were selected on the basis of the known sponsor approach for the purpose ofthis study. The interviews with the indigenous healers were audio-taped, and later transcribed and translated A phenomenological method of analysis as used in the present study involved a number of rigorous stages whereby the original data was reduced and interrogated to identify some emerging meaning units. These naturally occurring meaning units were further interrogated to identify emerging themes which were ultimately synthesised into consistent psychological thematic structures. Three themes, each addressing some aspect of the process of indigenous healing, were consequently identified. The themes are: # "Go thwasa" (becoming an indigenous healer) is a preparatory step that leads to integration ofpersonality, acquisition of clinical competencies and attainment of some transcendental experiences. # Indigenous healers attach culturally congruent labels to clusters of physical and psychological symptoms presented by their clients. # Indigenous healing is a multi-phasic process that is aimed at the client and the total home environment while at the same time prOViding an opportunity for some to access spiritual dimensions of their experiences. Given the above three themes, it is argued that indigenous healing is a logical and culturally patterned therapeutic system that needs to be developed and legitimized as a health care resource in South Africa. In view of its potential usefulness as a national health asset, it is proposed that indigenous healing in South Africa be allowed to operate as a parallel self regulating health service. In this respect, indigenous healers might consider setting up a national III body that would regulate, control, and determine training and ethical standards for indigenous healers. Furthermore, such a national body would liaise with the government for the purpose of encouraging provincial health departments and district health units to work closely with indigenous healers so as to provide a holistic health service to the local community. It is at such local levels that specific forms of collaboration between indigenous healers and modern health practitioners would be worked out in order to accommodate the unique interests, local cosmologies and cultural peculiarities ofindigenous healers and communities in each province. lV GLOSSARY This is a general term for traditional/indigenous healer (plural - dingaka). Some of the equivalent words in other indigenous South African languages are: igqira (Xhosa), inyanga (Zulu), and nanga (Tshivhenda). Other concepts like: isangoma and abalozi (Zulu), and sedupe (North Sotho) refer to specialist categories of indigenous healers. Some traditional healers known as dingaka tsa malovo in the North Sotho community are believed to go into a trance-like state known as malovo. During this altered state of consciousness, such an indigenous healer is believed to be in contact with the ancestors. A trance-like state known as intlombe, and almost similar to malovo is "- also observed among the Xhosa people. Kgoshi Terms like traditional leader and chief have been used in South Africa to refer to this category ofpeople who become leaders of communities by virtue of being born into a royal family. There is currently a move orchestrated by the National House of Traditional Leaders to discard the use of these terms in favour of indigenous concepts like kgoshi (North Sotho), khosi (Tshivhenda), hosi (Xitsonga), inkosi (Xhosa). Go thwasa The process through which an individual becomes an indigenous healer. This process is usually preceded by some pre-training experiences which are in the form ofan illness or unpleasant dreams. Badimo Ancestors. These spiritual entities are believed to be omnipresent and to guiae a ngaka in his practice. Molwetsi A patient - someone who is ill and in need of treatment (plural = "balwetsi"). Ntlo ya badimo House ofancestors (literal translation). Indigenous healers use this concept to refer to their consulting rooms. Ditaola Divination bones. Phuthulla moraba To open a bag (literal translation). An initial fee that a patient is expected to pay during the first consultation. v Go laola To divine or to assess. Through this activity the indigenous healer would be in a position to establish the nature of a problem and to propose an appropriate intervention strategy. A number of assessment methods {"mekgwa ya go laola'') are used by different indigenous healers to establish the nature of the problem. Kalafo Treatment (treatment methods = "mekgwa ya kalafo''). Vumisa A diagnostic / divination session. During such a session, an indigenous healer will establish the nature ofa problem and prescribe an intervention programme. Go huetsa To breathe into something. Before the divination bones can be thrown on the floor, an indigenous healer will advise a consultee to huetsa (breathe into) the bones. Leswiswi Darkness. Moya Spirit or air. In the context of this thesis mova refers to spirit as in holy spirit. Letlalo la ditshila Dirty skin. Senyama Bad luck. Also known as sefifi. An equivalent of this condition in the Nguni culture would be umeqo (a Zulu word literally meaning the act of stepping over a harmful substance). Sefolane Deadly physical illness that is characterized by swelling of limbs. Phambana A psychotic-like condition which is characterized by a number of clinical features like idleness, extreme aggression, social isolation,· disregard for customs, and running around aimlessly. Mafofonyane (Amafufunwma in Xhosa) - It is a mental illness that is characterized by psychotic features like voice hearing and poor contact with reality. This disorder is believed to be caused by witchcraft. Bolwetsi bja go wa Epilepsy. Tokoloshe In most African communities, it is believed that a witch can make use offamiliar spirits to harm others. Tokoloshe is one such a familiar spirit that usually takes an animal form. Rash. Vi Metsho A childhood illness characterized by strange experiences like excessive crying, restlessness, and hallucinations. A number of other childhood illnesses have been identified These include: lekone, mootlwa and bolwetsi bja ditshwene. A piece of broken clay pot. It is usually usedfor the administration of herbs. Go orela To inhale smoke from burning ashes. Tshidi Ground ash that is used by traditional healers as medicine. There are various types of tshidi and these include maloimaleko and tshidi va badimo. Go hlabela To make incisions that are deep enough to cause bleeding. This minor operation is followed by the application of some herbs to the incisions. Segokgo Something bound together {literal translation}. Segokgo is prepared by combining some barks, roots, twigs, and leaves of some trees or shrubs so as to make a small bundle which is boiled to produce some juice that is administered as medicine. Letlobo The skin that has been shed by a snake. Go swab a To be shy. Go hlapisa To bathe somebody (literal meaning). In the context of this thesis gQ hlapisa is to apply medicines in the form ofa bath. Such medicines are believed to have a purifying effect on the patient. Go thekga At times, indigenous healers make use of certain intervention strategies that are believed to help protect an individual, his family, and homestead against current and potential illnesses and misfortunes. When the intention is to protect an individual this will be referred to as go thekga motho. On the other hand, if the intention is to protect a homestead this will be referred to as go thekga motse. Also referred to as go aga motse. Intelezi Buffalo thorn. Among the Zulu people, this tree is planted in a homestead to serve as a protective measure against witchcraft and lightning.. VII Xentsha One of the rituals performed by Xhosa people at different life stages.