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This paper aims to describe Caribbean traditional medicine and to consider whether and how it could be integrated into health systems in Canada.

This paper employs a literature review and synthesis.

Caribbean traditional healing takes a variety of forms reflecting the diversity of histories of the people of the Caribbean. A number of arguments including quality, equity, cost, and social climate will be important factors in facilitating or hindering the expansion of these complementary therapies. However, linking an expansion of therapies to other policy imperatives such as developing stronger communities and expansion of trade may make success more likely.

This is a narrative and document review. It is an argument which aims to produce discussion rather than empirical research.

Taking a discursive narrative approach to difficult policy issues may help in considering strategies for promoting change.

This is the first study which has attempted to consider traditional Caribbean medicine in the Canadian context. It is also the first to consider the strategies for convincing health systems to adopt this form of complementary medicine.

Spirituality is a foundational concept within African indigenous communities. Spirituality informs the socio-cultural, political, environmental and economic operating systems within these communities. It is perceived as a strength, but with the systemic debasement of the African indigenous spirituality, many systems informed by spirituality have been impacted in various ways, including the ethno-medical livelihood practices.

This chapter is based on a study that used an exploratory ethnographic case study approach with qualitative methods of data collection to explore the understanding of spirituality and its influence on well-being. The study context is Bomvanaland, in the Eastern Province of South Africa. The people of this area are called ‘amaBomvane’. The study is positioned within the social justice, constructivist interpretivist paradigm, combining Resilience theory (Mertens, 2009) with Ubuntu (an African indigenous framework), which is an African moral philosophical framework, as the influencing frameworks of the study. The study outcomes posit a practice of ethno-medical spirituality that is foundational to the identity and culture of the people who come from this area. This practice is embedded in Ubuntu, supporting resilience and well-being that carry the potential to positively influence their economies.

The connection between women’s empowerment and health has been a growing concern among demographers and other social scientists, who theorize that empowering women – or enhancing their ability to define and make strategic life choices – will improve their reproductive health (Kabeer, 1999). The importance of empowering women became a central theme at the International Conference on Population and Development (ICPD) held in Cairo in 1994. The Cairo policy document codified the notion that women must be empowered in order for them and societies as a whole reach their reproductive health goals, including lowering fertility and population growth, stemming the spread of sexually transmitted diseases (STDs) and HIV/AIDS, and ensuring healthy pregnancy and delivery (Hodgson & Watkins, 1997; Sen & Batliwala, 2000).

Presents findings from a case study looking at African medicine vendors in Durban, South Africa. Compares the culturally repressive apartheid period with the post‐apartheid explosion of self‐realization of the African population. Shows that street vending is still seen as an eyesore and a problem but still plays an important role in the post‐apartheid era as a form of resistance to simplistic African policies.

This purpose of this paper is to explore creative forms of tourism in South African townships. The developmental potential of slum tourism is contested. One challenge is to reconfigure extant forms of slum tourism into more sustainable alternatives that emphasise combatting poverty through generating economic opportunities and upgrading slum spaces. It is argued that creative tourism has a vital potential role in reshaping slum tourism in a responsible manner.

This exploratory investigation identifies emerging examples of creative forms of tourism in two case study townships: Soweto in Johannesburg and Langa in Cape Town. Current examples and potential for future development are interrogated, and areas for further research are outlined.

Emerging examples of creative tourism in townships with an emphasis on creative participatory experiences, creative spaces and creative cultural events are identified. It is suggested that creative tourism offerings based on cultural resources are under-developed, and potential exists for innovating and expanding creative tourism offerings in townships as a response to latent international and domestic visitor demands.

Creative township tourism provides a number of avenues for catalysing economic opportunities; ensuring that locals benefit directly, upgrading physical township spaces and offering alternatives to voyeuristic forms of slum tourism by enhancing the authenticity of visitor experiences.

A new perspective on slum tourism is offered. Creative slum tourism has not been interrogated in the existing slum tourism and creative tourism literatures. This paper calls for more comprehensive empirical investigation on creative forms of tourism in townships and also in slums.

This study aims to investigate the indigenous healing space in South Africa, by zooming in on the confusions that are faced by young people in the country. These muddles are a result of the country’s colonial and apartheid history which left the population divided between the Western and African philosophies when it comes to health among other things. The recent technological developments which are embraced by some of the healers exposed the space to exploitation by criminal elements.

This qualitative study used content analysis and interviews to gather data.

The results suggest that the indigenous healing space in South Africa is poorly regulated and a fertile breeding ground for criminals. As a result, it is not easy to distinguish between genuine healers and bogus ones. The technological advancement, especially social media, has exposed the space to further exploitation by criminal elements.

This study paints a picture of the indigenous healing space in the age of technology in South Africa. This study further explains challenges faced by South Africans in navigating philosophical challenges influenced by their colonial past.

Sociologists have tended to construct theories of identity based on unitary notions of social location which avoid conceptualizing disjunction and contradiction and which therefore fail to capture certain characteristics of the postcolonial condition. This paper engages in a postcolonial re-reading of sociological theories of practice (in particular, Pierre Bourdieu's notion of habitus). It does so through an analysis of the historical development of the field of health and healing in South Africa. From the beginning of the colonial enterprise, biomedicine resisted amalgamation with other forms of healing and insisted on a monotherapeutic ideology and practice whereas indigenous healing accommodated not only biomedicine, but invited pluralism within and across cultural and ethnic differences. As such, a bifurcated and parallel system of healing emerged, whereby Black South Africans practiced pluralism and white South Africans utilized biomedicine in isolation. This disjuncture became acrimonious in the post-apartheid era as the state attempted to forge a united health system and battle the AIDS epidemic. Despite the historical and contemporary bifurcations within the field of health and healing, people living with AIDS continue to subscribe to a hybrid health ideology. There is, therefore, a structural disjuncture between the realities of consumption within the field of health and healing and the logic of the field as it is articulated in the symbolic struggle raging in the field of power. The field of health and healing is characterized, therefore, by a simultaneous bifurcation and hybridity – which is reflected in HIV-infected South Africans’ beliefs and practices. In order to make sense of this puzzling disjuncture and its impact on subjects’ trajectories of action, this paper draws insight from Pierre Bourdieu's theory of habitus and Homi Bhabha's conceptualization of hybridity – transforming each of them through their synthesis and application to the postcolonial context.

Indigenous health care models have continued to play significant roles in the development and sustenance of livelihoods in African communities. Such models are used not only to provide affordable community health care services but also as an employment resource for traditional practitioners within African communities. Yet, for lack of documentation and lack of discussion in the management and Indigenous Knowledge System literature, the models are hardly incorporated into the official health care services of African countries. This chapter addresses this problem by documenting the benefits and merits of the entrepreneurial principles embedded in the Tsonga traditional health care practice. First, it highlights how the unique indigenous traditional model is used for administering health care in a selected Tsonga-speaking community in South Africa. Second, it analyses the entrepreneurial principles embedded in the model. Finally, it discusses how such principles have been used as tools for entrepreneurship and enhancing the economic upkeep of the traditional health care practitioners (THPs). The chapter's main argument is that even though the Tsonga traditional health care practice model is complex, mystical, and in most cases challenging to explain to a non-native, it presents a great entrepreneurial opportunity for South Africa.

In bereavement, memories of the loss, especially traumatic ones, can be distressful and complicate the grieving process. Although some conventional therapies have proven beneficial in lessening complicated bereavement, African indigenous methods used for the same purpose have not been well-documented. This study explored Northern Sotho traditional healers’ lived experiences regarding the medicinal benefits of Bolebatša when used in mental health-care.

Using interpretative phenomenological analysis, this study explored traditional healers’ (n = 19; 5 = males; females = 14; mean age = 65 years, SD: 11.6) experiences and their insights regarding the management of traumatic memories in bereavement. Participating healers were sampled using convenience and snowball strategies while data was collected using face-to-face dialogues, observations and a digital camera. Qualitatively derived data was transcribed and translated from the local language to English before it was analysed phenomenologically.

Data analysis resulted in four major themes: characterisation of Bolebatša as a herb used to manage mental and spiritual conditions; descriptions of the herb’s administration, dosage and related user health risk; perceived therapeutic benefits of the herb; and observed link between herbal medicine and African spirituality. The study findings suggest that the Bolebatša herb, derived from the tree scientifically called Lannea schweinfurthii is primarily used to induce forgetfulness of bereavement and trauma-related memories to enhance coping.

Whilst this study illustrates the perceived healing benefits of Bolebatša in mental health care, it is noted that the findings may not necessarily be extrapolated to other contexts. Therefore, more studies are needed with the participation of traditional healers from different ethnic backgrounds to lend support to the present findings. Data from service users’ experience of traditional healing in conjunction with traditional healers would have further benefited this study.

The findings are important for mental health professions as they open avenues for other forms of treatment for mental conditions that also need attention. Equally, there is a need for western trained mental health-care practitioners and researchers to study indigenous knowledge systems of healing for reverse knowledge transfer purposes.

The findings also call on governments, and in this context, the South African government, to recognise, support and empower traditional healers as important role players in primary mental health care. Collaboration between western mental health practitioners and traditional healers could indeed be one important strategy towards the relief of the overwhelmed mental health-care systems in low-and-middle-income countries such as is the case in South Africa.

The findings open new avenues to scientific explorations of the significance of traditional medicines in bereavement care and coping. More importantly, on the Bolebatša herb’s anti-depressive and memory altering effects in mental health care.