Five sangomas in KwaZulu-Natal<unk>  are practitioners of<unk><unk> n medicine in<unk><unk> . They fulfill different social and political roles in the community, including divination, healing physical, emotional and spiritual illnesses, directing birth or death rituals, finding lost cattle, protecting warriors, counteracting witchcraft, and narrating the history, cosmology, and concepts of their tradition. There are two main types of<unk><unk>  within the Nguni, Sotho-Tswana, and Tsonga societies of<unk><unk> : the diviner (sangoma), and the herbalist (inyanga). These<unk>  are effectively South<unk> n shamans who are highly revered and respected in a society where illness is thought to be caused by witchcraft, pollution (contact with impure objects or occurrences) or through neglect of the ancestors. It is estimated that there are as many as 200,000<unk><unk>  in South<unk>  compared to 25,000 doctors trained in bio-medical medicine.<unk><unk>  are consulted by approximately 60% of the South<unk> n population, usually in conjunction with modern biomedical services. For harmony between the living and the dead, vital for a trouble-free life,<unk><unk>  believe that the ancestors must be shown respect through ritual and animal sacrifice. They perform summoning rituals by burning plants like imphepho (Helichrysum petiolare), dancing, chanting, channelling or playing drums.<unk><unk>  will often give their patients muti—medications made from plant, animal and minerals—imbued with spiritual significance. These muti often have powerful symbolism; for example, lion fat might be prepared for children to promote courage. There are medicines for everything from physical and mental illness, social disharmony and spiritual difficulties to potions for protection, love and luck. Although sangoma is a Zulu term that is colloquially used to commonly describe all types of<unk><unk> n<unk><unk> , there are differences between practices: an inyanga is concerned mainly with medicines made from plants and animals, while a sangoma relies primarily on divination for healing purposes and might also be considered a type of fortune teller. In modern times, colonialism, urbanisation, apartheid and transculturation have blurred the distinction between the two and<unk><unk>  tend to practice both arts.<unk><unk>  can alternate between these roles by diagnosing common illnesses, selling and dispensing remedies for medical complaints, and divining cause and providing solutions to spiritually or socially centred complaints. Each culture has their own terminology for their<unk><unk> . Xhosa<unk><unk>  are known as amaxwele (herbalists) or amagqirha (diviners). Ngaka and selaoli are the terms in Northern Sotho and<unk>  Sotho respectively, while among the Venda they are called mungome. The Tsonga refer to their<unk>  as n'anga or mungoma.
Traditional healers of Southern Africa
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Women medical practitioners in Early Modern Europe
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