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Imfudu Health and Renewal

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South Africa
Jacobsdal
Imfudu Health and Renewal

IMFUDU Health & Renewal is a professionally governed traditional health practice offering assessment-based, ethical, and culturally grounded care.

Imfudu Health & Renewal is an owner-managed traditional health practice delivering structured, consent-driven, and ethically governed services across physical, psychosocial, spiritual, and ancestral dimensions of health. The practice provides structured support across physical, psychosocial, spiritual, environmental, and ancestral dimensions of health. Our work is rooted in African indigenous knowledge systems and delivered with modern standards of governance, accountability, and patient safety. All services follow a documented patient journey that includes enquiry, booking, informed consent, assessment, intervention, follow-up, and review. IMFUDU Health & Renewal does not operate as an informal or walk-in service. Consultations are appointment-based and delivered within clearly defined scope boundaries. No intervention occurs without assessment, and informed consent is required for all services. We serve individuals, families, groups, and communities seeking culturally congruent care delivered with dignity, confidentiality, and professional ethics. Services may include case-based consultations, clinical traditional health support, spiritual and ancestral health services, group and community engagements, and advisory or consultative work. The practice values transparency, continuity of care, and respectful collaboration with other health and social support systems where appropriate. IMFUDU Health & Renewal does not replace emergency or specialist biomedical care and refers responsibly when required. Our approach prioritises balance, understanding, restoration, and long-term well-being rather than volume-driven service delivery.

01/01/2026

At IMFUDU Health & Renewal, geriatric health outreach and home-based care form a core part of the Practice’s work and have been among the most formative and humbling areas of service delivery.

Much of this work happens quietly - outside hospitals, away from academic wards, and often beyond public recognition. It involves entering homes where bodies are tired, memory is fading, families are stretched thin, and time has become both precious and uncertain. This kind of care requires clinical discernment, cultural sensitivity, patience, and the capacity to sit with what cannot always be “fixed.”

The Practice often reflects on patients such as Nkgono Madiboko, who lived with dementia and Parkinson’s disease. In moments of clarity, she would say:

“Ngaka, ke kopa ha ke shwa, ke batla hoba ledimo e nang le kgotso.
Ha ke batle gore moya waka o zulazule.”

(“Doctor, when I die, I ask to become an ancestor at peace.
I do not want my spirit to wander.”)

There is no biomedical metric for such a request. No clinical scale that fully captures its depth. Yet it is profoundly diagnostic. It speaks to dignity, continuity, fear of fragmentation, and the deeply human need for a coherent and peaceful ending.

At times, this work involves supporting elders through decline - managing chronic conditions, psychosocial distress, ancestral dissonance, and spiritual disorientation. At other times, it involves accompanying elders and their families through the end-of-life process, including what, within African epistemologies, is understood as the Passover: the transition from physical life into the ancestral realm.

Specialist traditional health practice is not often clearly defined or widely understood. It is not declared early, nor shaped quickly. It is earned through years of practice, ethical restraint, accountability, and a willingness to stand with individuals and families at life’s most fragile thresholds.

Geriatric and end-of-life work continually affirms that healing does not always mean recovery. Sometimes it means containment, translation, and ensuring peace where possible: for the patient, the family, and the lineage.

IMFUDU Health & Renewal remains grateful to the elders who have entrusted the Practice with their care, to the families who have opened their homes, and to the quiet lessons that this work continues to offer; about dignity, humility, and what it truly means to serve.

Still learning.
Still grounded.
Still accountable.

31/12/2025

NOTICE OF SERVICE RESUMPTION

IMFUDU Health & Renewal will re-open for clinical–spiritual health service delivery at 09:00 on Monday, 05 January 2026.

We are a professionally governed traditional health practice committed to safe, structured, and culturally respectful care for individuals, families, and communities.

All consultations are conducted within professionally governed, ethical, and culturally grounded practice frameworks, including informed consent and continuity of care.

For appointments and enquiries:
📞 079 337 4547
✉️ jameo.calvert@outlook.com

29/12/2025

Lately, I find myself sitting with a paradox that is both sweet and bitter.

I am a Specialist Traditional Health Practitioner.
I am iSangoma, initiated through the rites of passage of iNtsizwa yoMnguni.
I carry a calling - and I carry professional responsibility.

And yet, I often feel as though I am standing in a narrow passage, with resistance pressing in from both sides.

To many Western-trained professionals, no matter how disciplined my practice, how structured my assessments, how ethical my containment, I will never quite be a Traditional 'Health Practitioner.' I will always be a “traditional healer.”
Spiritual. Cultural. Intuitive.
And therefore - in their unspoken assumptions - dangerous, unscientific, and in need of control.

To some within my own community of izangoma, particularly those who do not share my professional philosophy or clinical approach, I am something else entirely. I am accused of wanting to colonise ukwelapha kwesintu. Of westernising ukuthwasa. Of turning a calling into paperwork, governance, and structure.

So here I stand - too traditional for the academia, too professional for those who believe tradition and indigeneity must remain untouched by the demands of the 21st century and ethical innovation.

What troubles me most is not the disagreement itself, but what sits beneath it.

On one side, there is a refusal to accept that Indigenous Health can be both spiritual and clinical, ancestral and governed, intuitive and accountable.
On the other, there is a fear that structure will dilute spirit, that ethics will domesticate power, that professionalism will erase indigeneity and tradition.

But my lived experience tells a different story.

Calling without discipline becomes harm.
Tradition without ethics becomes unsafe.
And professionalism without ancestry becomes hollow.

I do not see myself as an auxiliary to African health systems. I see myself — and many others practising with integrity — as first responders within African health realities. Often the first point of contact. Often the last place of holding when systems fracture.

Perhaps this tension is not something to resolve quickly.

Perhaps it is the labour of our generation to hold it — to refuse the false choice between spirit and science, between ancestry and accountability, between being isangoma and being a professional.

I don’t have neat answers.
But I know this: the future of ukwelapha kwesintu will not be protected by stagnation, nor will it be saved by assimilation.

It will be shaped by those willing to walk this uncomfortable middle; with humility, courage, and deep respect for both the ancestors and the people we serve today.

And I can’t help but wonder…
What if this paradox is not a failure - but an initiation of its own?

https://www.linkedin.com/posts/jameocalvert_mkhuludabulaluvalokaradebe-thesangomainscrubs-activity-7411481158682804224-vtWt?utm_source=social_share_send&utm_medium=android_app&rcm=ACoAAENsatcB2NSSAPYxUW9BXexalqkv6_DAeac&utm_campaign=copy_link

29/12/2025

As I hang my divination set (isikhwama) for the year 2025, I am compelled to pause - and reflect.

Fourteen years ago, I survived inkani.
I wore the red skirt.
I entered the field as a thwasa and emerged as isangoma.

Fourteen years later, yes - I am still isangoma.
But I am increasingly aware of how profoundly complex and sophisticated this identity has become in our time.

Today, being isangoma is no longer only a calling.

It is a profession.

Much like Florence Nightingale once described nursing as a calling - before the world came to recognise it as a disciplined, ethical, and scientific profession - we are witnessing a similar evolution within African Traditional Medicine.

For generations, izangoma were reduced to taboo, caricature, or cultural curiosity. We were spoken about, rarely spoken with. Our work was spiritualised to the point of erasure; our clinical reasoning, ethical containment, and therapeutic skill rendered invisible.

Yet today, something has shifted.

Izangoma are no longer recognised only as custodians of ancestors, spirit guides, or ritual authority: Gogo, Mkhulu, Mhlekazi. Increasingly, we are recognised as frontline clinicians within plural health realities.

We are often the only practitioners equipped to respond to and ethically manage altered states of consciousness - including trance states - without pathologising the patient, escalating harm, or fragmenting the person from their cultural and spiritual coherence.

This is not mysticism.
It is clinical competence, developed through initiation, sustained practice, supervision, and ethical discipline.

My philosophy of Indigenous Health Sciences is rooted in a simple but demanding truth:
African healing systems are structured sciences of life, health, and continuity; not informal belief practices.

At IMFUDU Health & Renewal, my work has always been grounded in:
- sructured assessment,
- ethical reasoning,
- documentation and informed consent,
- scope-of-practice boundaries, and
- continuity-of-care models.

African Traditional Medicine, when practised with integrity, is not opposed to governance; it is enriched by it.

As President of the South African Traditional Health Practice Association (SATHPA), my work continues to focus on professionalisation without erasure, regulation without colonial replication, and education that affirms African epistemologies as legitimate scientific traditions.

What I know now, fourteen years in, is this:
+ Calling alone is not enough.
+ Spirit without ethics is dangerous.
+ Tradition without accountability cannot survive the future.

And yet, science without soul will never heal us.

So as I hang my isikhwama for this year, I do so not in retreat - but in readiness. Ready for deeper teaching. Sharper governance. Stronger clinical standards. And a generation of Indigenous Health Practitioners who know that to heal is both an ancestral responsibility and a professional obligation.

The future of health in Africa will be plural - or it will fail.

And we are no longer asking for permission to belong in it.

Dr Thabiso Edison Jameo Calvert, THP(SA), D.THSc
Bab'uDabulaluvalo kaRadebe
Indigenous Health Scientist | Specialist Traditional Health Practitioner
President, South African Traditional Health Practice Association (SATHPA)

23/12/2025

Mashwa – Post-Death Release for Widows & Widowers

The death of a sexual or romantic partner may leave active spiritual bonds that require intentional release.

Have you lost a sexual or romantic partner through death?

In Indigenous Health systems, intimate partnerships create sexual–spiritual bonds that do not always dissolve automatically when a partner passes on. While mourning rituals honour the deceased, they may not fully release the surviving partner from residual soul ties formed through intimacy and shared life force.

Mashwa is a post-death intervention performed for widows and widowers who experience spiritual heaviness, blocked desire, recurring disturbances, or difficulty restoring balance after the passing of an intimate partner.

The process assists the living partner to be formally and spiritually released from sexual–romantic ties aggravated by death, while allowing the deceased to take their rightful place among the ancestors.

Mashwa does not erase love, memory, or dignity. It restores spiritual sovereignty, bodily neutrality, and readiness for healthy social and relational life after loss.

Post-death intimacy bonds require respectful closure, not silence.

📩Contact Imfudu Health & Renewal for a confidential post-death assessment.

20/12/2025

Explaining What a Sangoma Does (In Practice)

I am often asked what I do outside of bongaka ba setso, or what a Sangoma “really does.”

I cannot answer that question for every practitioner.
I can, however, answer it for myself.

For me, bongaka ba setso is not only a calling. It is also my profession.
It is where my identity, ethical reasoning, and worldview are rooted.
It is a structured form of health practice, with accountability to patients, families, ancestors, community, and law.

At Imfudu Health & Renewal, Traditional Health Practice is organised around a defined patient journey, not a request-based or transactional model. Care is delivered through assessment, informed consent, ethical containment, and longitudinal follow-up.

Engagement with the practice typically proceeds through:
- Enquiry and scope clarification
- Information and fee disclosure
- Booking and confirmation
- Intake and informed consent
- Assessment and case formulation
- Intervention or service delivery (where appropriate)
- Documentation and record keeping
- Follow-up and review
- Closure or referral

This structure exists to protect both patient and practitioner, and to ensure that no intervention, ritual, or therapeutic process is offered in isolation or on demand without proper evaluation and explanation.

The services at Imfudu Health & Renewal are grouped into interrelated service areas, reflecting the reality that a single case may involve multiple dimensions of care:

- Case work with individuals and families
- Clinical traditional health services
- Ritual and ceremonial work
- Spiritual and ancestral health support
- Group and community-based services
- Advisory, consultation, and professional services

Not every service applies to every person.
Not every case requires intervention.
Sometimes the most ethical outcome is guidance, monitoring, referral, or non-intervention.

This is not a practice built on fear-based claims, promises of outcomes, or spectacle.
It is grounded in understanding where imbalance arises in a person’s life context, and responding with appropriate, proportionate, and ethically governed support over time.

Sharing this framework is not about marketing mystery/the sacred.
It is about public understanding, transparency, and protecting the integrity of Traditional Health Practice as a legitimate system of care.

20/12/2025

CLEARING COMMON MYTHS ABOUT TRADITIONAL HEALTH PRACTICE

Many people still do not know what ukwelapha kwesintu / bongaka ba setso actually is.

For some, traditional health is only associated with bad luck, misfortune, or crisis. For others, it has been distorted into ideas about spells, quick money, control over others, or fear-based practices. These misunderstandings are common; and they are precisely why this flyer was created.

Traditional Health Practice is not approached through superstition or guesswork. It is grounded in the understanding that health is relational. A person’s wellbeing is shaped not only by the body, but also by emotional life, family and lineage, social relationships, spiritual meaning, environment, culture, and ancestral continuity.

Rather than isolating symptoms, the work asks why imbalance has arisen, where it is rooted, and how it is experienced within a person’s life context.

Knowledge in Traditional Health Practice is not improvised. It is transmitted through initiation and apprenticeship, ethical discipline, community accountability, long-term observation, and reflective practice. This is how competence, restraint, and responsibility are developed over time.

Responsible practice begins with assessment, not assumptions. It involves listening carefully, understanding personal and family histories, explaining findings, obtaining informed consent, and agreeing on appropriate support or intervention. The purpose is not fear, control, or promises of quick outcomes, but restoration of balance, clarity, resilience, and support through life transitions or distress.

Today, many traditional health practices operate in documented, appointment-based, and governed settings, especially when engaging patients, families, institutions, or development partners. Ethical practice includes consent, confidentiality, clear scope boundaries, proper records, and referral where appropriate.

This flyer is shared as part of ongoing efforts to destigmatise Traditional Health Practice, support informed choice, and encourage respectful dialogue. Understanding what THP is - and what it is not - protects both the public and the integrity of the work.

Traditional Health Practice is about care, responsibility, and service.
Nothing more. Nothing less.

@followers

20/12/2025

ABOUT THE PRACTICE | IMFUDU HEALTH & RENEWAL

This poster explains how this practice works.

Imfudu Health & Renewal is a professionally governed traditional health practice, operating as a specialised healthcare trading division of Ecliptic Edge Enterprises (Pty) Ltd, registered in the Republic of South Africa. The work here is patient-facing, assessment-based, and carried out with responsibility toward people, families, and community contexts.

Health, as understood in this practice, does not sit in one place. It moves across the body, the mind, relationships, spiritual life, environment, and ancestral lineage. Because of this, care cannot be rushed, assumed, or improvised. Every engagement begins with assessment, and nothing proceeds without informed consent.

Over time, it became necessary to place clear structure around this work — not to dilute it, but to protect it.

Imfudu Health & Renewal operates with documented governance processes, including consent procedures, confidentiality and POPIA compliance, defined scope-of-practice boundaries, patient records, and clear mechanisms for accountability and follow-up. These are not external impositions. They are part of practising responsibly in the lives of others.

This is what allows the work to remain ethical, contained, and sustainable.

The poster is shared here so that expectations are clear from the start. This is not a platform, a persona, or a space for spectacle. It is a practice, grounded in structure and accountable care.

Structure is not separate from healing.
In this context, it is part of it.

20/12/2025

Practice Notice: Temporary Closure

IMFUDU Health & Renewal will be closed for scheduled year-end rest and professional renewal. This pause allows for reflection, review, and readiness to continue ethical, effective care in the new year.

Patients on active treatment plans are encouraged to ensure continuity arrangements are in place. For medical emergencies, please seek immediate assistance from the nearest healthcare facility.

We resume in the New Year with clarity and care.

19/12/2025

IMFUDU Health and Renewal exists because this work could no longer be held informally.

Once people begin entrusting you with complex histories, family matters, spiritual crises, and long-term care, the work demands structure. It demands records, consent, scope boundaries, follow-up, and the ability to say no when something falls outside ethical limits.

This practice is therefore organised around assessment before intervention, documentation before action, and continuity rather than once-off encounters. Not everything is treated. Not everything is accepted. And not everything is urgent.

That discipline is intentional.
It protects the work, the people who seek it, and the knowledge systems it draws from.

This is how the practice is held.

Care requires structure.

18/12/2025

This statement explains the transition from The Academic Sangoma to IMFUDU Health & Renewal.

It reflects a shift from public commentary toward a more structured, ethical, and patient-centred traditional health practice - grounded in responsibility, governance, and care.

This moment represents growth rather than departure. The work continues, now within a clearer and more accountable practice framework focused on service, dignity, and continuity of care.

Thank you to everyone who has walked this journey and continues to do so.

20/09/2025

A Dream Deferred…

When I hear those words, I don’t think of poetry first.
I think of my grandfather.

I think of the dreams he buried in silence because to speak them aloud was dangerous.
I think of the knowledge carried in whispers, hidden in indumba(s) and backrooms, because the law had made it illegal to be what I am today.

Deferred is the right word.
Not erased.
Not forgotten.
Deferred.

Because here I stand, ngaka ya setso, initiated as a teenager while my peers filled out career forms. I didn’t choose this path—it chose me. While others wrote “doctor, lawyer, engineer,” my life’s paperwork was already sealed by spirit and ancestry.

And yet, for most of my 14 years in this work, I’ve watched how society continues to delay the dream:
- Universities that pretend African healing is not a science.
- Policymakers who call us “unregulated” while refusing to build the very structures that would legitimize us (with our own voices).
- Health systems that invite us only as tokens, never as equals.

This is what “a dream deferred” looks like in real time. It looks like communities denied access to their own healing. It looks like knowledge disrespected until it is appropriated. It looks like generations of practitioners treated as a threat instead of a resource.

So I ask: what happens when a dream is deferred?

It ferments.
It sharpens.
It refuses to die.
It waits for someone stubborn enough, unapologetic enough, to carry it into the open.

That is the work I do. Not because it is glamorous, but because it is necessary. Because I know what happens when dreams are delayed too long: people suffer. Families grieve. Communities lose access to healing that has sustained them for centuries.

This is why I fight for Indigenous Health Knowledge Systems (IHKS):
⚖️ Not as folklore.
⚖️ Not as nostalgia.
⚖️ But as science.

Science that is rigorous.
Science that heals.
Science that must stand shoulder to shoulder with biomedicine, not beneath it.

So, no—I will not counterfeit myself to sit at anyone else’s table.
I know my table.
My table is here, in the house of bongaka ba setso.
And it is long overdue that the deferred dream of African Indigenous Health Sciences takes its rightful seat in the halls of policy, education, and healthcare.

Because a dream deferred is not just about me. It is about us. About the generations who carried, and the generations who will inherit.

And I refuse to pass on a deferred dream.

Thokoza! 🪶

Address

198 Leeubekkie Street
Jacobsdal
8710

Opening Hours

09	00 - 16:00 (Monday to Friday)

Telephone

+27647842332

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