16.08.2014

Traditional healing centre

A relatively modern term, folk medicine has come to mean the care of the sick by unlicensed healers, including those who practice herbal and magical medicine.
While every effort has been made to follow citation style rules, there may be some discrepancies. Healing among the Zulu center around uMvelinqangi (God), the amadlozi (ancestors), nature and a person’s connection to these spiritual forces in a deep and profound manner.
Edwards (1987) suggests that there are three broad overlapping categories of traditional healers in South Afrika i.e.
The inyanga is usually a male who has gone through a period of training with an accomplished inyanga for at least one year. When amamkhubalo (herbal medicines) are used for umsenbezi (ritual), color classification of the medicine and time of day and season of administration become significant.
The colors of the medicines are imithi emnyama (black medicine), imithi ebomvu (red medicine) and imithi emhlophe (white medicine). Here we see that the Zulu operate in harmony with nature and the universe, and that various aspects of color contain the power for healing.
It is believed that the full healing power is manifested at specific universe time periods and one must approach that herb at the proper time that uMvelinqangi has bestowed upon it with its full power.
New York (TADIAS) — A new online survey recently launched by an association of Ethiopian doctors based in the United States aims to study the use of supplemental traditional medicine among the Ethiopian Diaspora population in North America. The Ethiopian American physicians’ group said that it anticipates compiling and analyzing the data, and making it available to the public in less than a year. This story is part one of a series in which RelZim.org is exploring the evolving state of traditional religion in Zimbabwe.
For a long time, traditional medicine occupied the back tiers of the community in predominantly Christian Zimbabwe, but that has changed as many people are taking to old traditions to cure ill fortunes or just to get luck.


Kennedy Kachukura, a young traditional healer, said that he can heal almost everything and also cures matters of the heart. Kachukura is in charge of the finances of the Zimbabwe National Traditional Healers Association (ZINATHA) and says that his organization has registered most traditional healers and those who are in charge of HIV and AIDS treatment. Skepticism mounts when such issues are brought to the fore as they are difficult to prove scientifically. And while surgeries are associated with doctors in white coats, Kachukura and some progressive healers have started their own surgeries and say that the response from the public has been nothing short of fantastic. With the health sector still in distress after years of underinvestment, people in the country, who have always relied on traditional methods overtly or covertly, have been turning to traditional doctors who are for the most part cheaper and often always available.
The largest groups are the Shona, who make up more than two thirds of the population, and the Ndebele.
Insizi – Powdered herbs, roots or animal medicine that is always used as a black medicine to pull out an illness. Intelezi – A liquid medicine used as a white medicine to render free from imperfections often after sickness is taken out with a red or black medicine.
To further illustrate this harmonious relationship with nature, there are certain herbs that are extracted only in the morning, day, evening or night. This healer is usually a woman who shares knowledge of medicine with the inyanga (herb doctor). In a country with an unemployment rate of over 80 percent, people, according to traditional doctors, step on each other’s toes to get waters or medicine that can banish ill fortune. However, Kachukura says that his records speak of his prowess.  “People are satisfied with what I do, I give them medicine according to their affliction and also a review date when they can come back to inform me about their progress.
From the unpalatable roots tubers to powders and even capsules, and from bottles of mixed waters to injections African medicine is being transformed just as it has transformed lives.


The traditional healer has always been a person of great respect in the community, a medium with the amadlozi (ancestors) and uMvelinqangi (the first Creator). A person is chosen by the spiritual realm to be a sangoma after an ukuthwasa (life transforming experience).
After the cause of an illness has been determined, then the sangoma refers the person to medical treatment from another practitioner. Both the inyanga and isangoma are part of a public imisebenzi (ritual) and the Nomkhubulwane ceremony for girls. The umthandazi has the ability to prophesize, heal and divine using prayer, holy water, baths, enemas and steaming baths.
For the most part, it works and that is how I end up getting more customers because those who are satisfied will send the message to others,” said Kachukura.
Traditional healers connect with the presence of uMvelinqangi (the First Creator) that exist within the universe and eradiate the expression of that which operates in opposition to uMvelinqangi. Nomkhubulwane is the first princess and the daughter of uNunkulunkulu (the Great Grandfather). Pharmacists are stocking the local herbs and capsules up because they say they are effective. The Nomkhubulwane ceremony is a rites of passage ceremony that functions as a reintroduction in the Zulu community to assist with addressing the AIDS crisis that is occurring in South Afrika. The traditional healers not only inform the girls of their purpose in life, they also help the girl know how to maintain good health. Since there is a high premium placed on being a virgin, the healers imisebenzi (ritual) serves to influence and reduce the rate of STDs (sexually transmitted diseases) while providing insight into food selection, preparation, and consumption. The third traditional healer has evolved recently with the influx of people moving from the rural to urban areas.



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