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Background: State patients are admitted to a psychiatric hospital after being declared as such by the magistrate courts as a result of not found fit to stand trial for the offence they had committed. After successful rehabilitation of state patients at the psychiatric hospital, they need to be re-integrated into their families. Family members’ perceptions regarding re-integration of male state patients are not largely explored in the scientific body of knowledge. Aim: The aim of the study was to determine the perceptions of family members regarding reintegration of male state patients into their families. Setting: This study was conducted in Vhembe District of Limpopo province, South Africa. Method: A qualitative approach using explorative, descriptive and contextual designs was adopted. In-depth interviews were conducted with 10 family members who were purposefully sampled, and data were thematically analysed using Tech Open Coding method. Results: Three themes emerged, namely, family members understand re-integration; family members’ expectations from a mental healthcare user; and threat to re-integration as perceived by family members. Conclusion: Data revealed that family members have varied perceptions regarding re-integration. These perceptions were based on the behaviour displayed or an offence committed by the mental healthcare user before admission and how participants experienced it. The study recommends that an investigation is to be conducted on the kind of support family members need regarding re-integration of state patients into their families.

Background The main focus of the Traditional Health Practitioners Act No 22 (2007) is the regulation of traditional healing in South Africa. The role player who has to deliver this traditional health service to the public is the statutorily recognized traditional health practitioner. However, thus far the precise health practice offered, training and the practitioner’s role as a healer in the society, have not been clearly defined. The various definitions and descriptions in the literature of the identity of the traditional healer are contradictory, making the formulation of a single definition and meaning impossible. Aims The study aimed to determine a definition for traditional health practitioner. Methods This is an exploratory and descriptive study in line with the modern historical approach of the investigation and review of the available research. The emphasis is on using documentation like articles, books and newspapers as primary resources to reflect on everyday thinking and opinions around the identity of the traditional healer. The findings are represented in narrative format. Results The Traditional Health Practitioners Act’s regulations, as embedded in its 52 Sections, create a legal framework of definitions. One specific definition outlines what is meant by the traditional health practitioner. This definition includes four sub-types of healers, namely the diviner, herbalist, traditional birth attendant and traditional surgeon. Various other names for and types of traditional healers seem to exists outside the Act’s statutory definitions. It also seems as if the practice scopes, training and methods of diagnosis and treatments of these different healers are not uniform. Conclusion It seems that the legal definition of a traditional health practitioner, as offered by the Traditional Health Practitioners Act No 22, is vague and insufficiently formulated. This shortcoming frustrates the intention of the Act to make the traditional health practitioner the exclusive role player who has to deliver a traditional health service to the public

Background In 2007, a practice directive was issued for the new legal entity traditional health practitioner with the promulgation of the Traditional Health Practitioners Act (No 22 of 2007) in the Republic of South Africa. Although the Act describes this new pathway in terms of various definitions, the future practice rights and impact on healthcare were left undefined and unwritten. To date the negative legal implications and career consequences that the Act has for the regulated health practitioners, have gone unnoticed. The derogation and degrading of their work domains and rights, seem of no concern.1 Aims The aim of the present study is to determine and describe the unwritten new practice rights of the traditional health practitioner. Methods This is an exploratory and descriptive study in line with the modern historical approach of investigation by means of a literature review. The emphasis is on using documentation such as articles, books and newspapers as primary resources to reflect on the traditional health practitioner’s new unsaid and unwritten future practice rights. Results The future practice and services of traditional health practitioners seem to incorporate many new unwritten practice rights and activities, which is contrary to the Act’s written intentions. Conclusion The new traditional health practitioner‘s future practice rights are legally comprehensive and masked. It holds serious consequences for the practices of the established healthcare professions.

Background Before the promulgation of the Traditional Health Practitioners Act No 22 (2007), there was no formal guideline or training culture to steer traditional healing in South Africa. Training was and is still mostly informal. Sometimes a new healer is trained by other traditional healers. In many cases, the traditional healer is self-taught without any learning whatsoever. Aims The present study aims to describe the various resolutions of the Act to plan, develop and manage traditional healthcare training in the future. Methods This is an exploratory and descriptive study in line with the modern historical approach of investigation and review. The emphasis is on using contemporary documentation, like articles, books and newspapers, as primary resources to reflect on the development and promulgation of the Traditional Health Practitioners Act No 22 (2007). The findings are offered in a narrative format. Results It seems that Act No 22 (2007) was promulgated without comprehensive research and in-depth discussion on training with all the role players who have a vested interest. Conclusion It is clear that training ideals such as formal study programmes, qualified staff and institutional bodies to train and to educate future traditional healers are not immediately attainable. The nearly ten years of minimal activity to enact Act No 22 since its promulgation confirms this failure. Inexpensive and uncomplicated training paths are needed until a system can be developed. One such path is the continuation of informal in-house training with another traditional healer

Basic purpose of this study is about investigating the effects of intellectual capital on job satisfaction and organizational attractiveness during the person-organization fit on employees of university hospital. For this purpose; questi on form, which created with personal information form, job satisfaction scale, organizational attractiveness scale, capital perception scale and person-organization fit scale, was applied on 330 persons, who work for university hospital. The statistical technics was used for testing the hypotheses, which were created for this study; “Pearson Correlation Analysis Linear” and “Multivariate Regression Models”. The results of study put forward that the intellectual capital structure of health establishment is effective on health employees to get job satisfaction and to find their establishment as attractive.