Ditlhare tsa Setso — African Traditional Herbs and Healing Plants

A guide to the medicinal herbs and healing plants used by Nguni and Sotho peoples for centuries — for stress, sickness, skin, immunity, and spiritual wellness.

What this is

A guide to the traditional medicinal plants used by Nguni peoples (Zulu, Xhosa, Ndebele, Swazi) and Sotho peoples (Southern Sotho, Northern Sotho/Pedi, Tswana) for healing. These are the herbs our grandmothers knew — for stress, for sickness, for skin, for the spirit. At least 794 Zulu medicinal plants alone have been formally catalogued by researchers, and hundreds more are documented across other Southern African groups.

This article covers what each plant is called in our languages, how it was traditionally prepared, what it treats, and what modern science has confirmed so far. It also covers the role of traditional healers and the African philosophy of wellness that these plants belong to.

Important: This knowledge is shared for education and cultural preservation. It is not medical advice. Always consult a healthcare professional before using any herbal remedy, especially if you are on medication, pregnant, or treating a serious condition.

Why it matters

Long before clinics and pharmacies, our families healed with what the land provided. This knowledge is part of who we are — it connects us to our ancestors, to the soil, and to a way of understanding health that sees the whole person: body, mind, and spirit. Much of this knowledge lives in oral tradition and is at risk of being lost as elders pass on and younger generations move to cities.

Modern science is beginning to confirm what traditional healers have known for generations. Of the hundreds of plants used in Southern African medicine, researchers have only tested a fraction — about 14.5% of the 186 plants used for depression have been pharmacologically screened, and similar gaps exist across other conditions. The knowledge is there. The validation is catching up.

The knowledge

How African traditional healing works

In Nguni and Sotho tradition, healing is not just about the body. It is about the connection between body, mind, spirit, ancestors, and community. This is why a traditional healer doesn't just ask "what hurts?" — they ask about your dreams, your relationships, your ancestors. As healers have explained to researchers: "Traditionally, there is not something like depression" and "we don't have the word depression" — not because our people don't suffer, but because distress is understood through frameworks of ancestral displeasure, spiritual imbalance, mourning, and social disruption. The isiXhosa expression andiziva kakuhle ("I don't feel connected to myself") captures a disrupted soul-connection that Western medicine would split into separate diagnoses.

This holistic view is rooted in Ubuntu — motho ke motho ka batho — a person is a person through other people. Your wellness is never yours alone.

Types of traditional healers:

Sangoma (Zulu/Xhosa) / Ngaka ya ditaola (Sotho/Tswana) — Diviners who communicate with ancestors to diagnose the spiritual cause of illness. They use divination bones (ditaola), dreams, and trance to identify what is wrong.
Inyanga (Zulu/Xhosa) / Ngaka ya ditlhare (Sotho/Tswana) — Herbalists who specialise in the physical preparation and prescription of plant medicines. They have deep knowledge of which plants to use, how to prepare them, and in what doses.
Umthandazi (Zulu/Xhosa) — Faith healers who combine prayer with herbal treatment.

In practice, many healers combine these roles. The key point is that the plant is never just the plant — it exists within a system of spiritual diagnosis, ancestral communication, and community care.

How medicines are prepared:

Decoctions (boiling plant material in water) and infusions (steeping in hot water, like tea) are the most common preparation methods. Leaves (27% of preparations) and roots (25%) are the most commonly used plant parts. The traditional preference for leaves over roots is ecologically wise — leaves regenerate, while harvesting roots can kill the plant.

Herbs for stress, mental health, and emotional balance

These are the plants our ancestors turned to for troubled minds, sleeplessness, anxiety, grief, and spiritual disturbance. Some are now being validated by modern pharmacology.

Kanna — Sceletium tortuosum

Indigenous names: Kanna, Channa, Kougoed (Khoisan origin, widely adopted)
Used for: Depression, anxiety, stress, emotional pain
How it's prepared: Traditionally chewed fresh or fermented and dried, then chewed or made into a tea. Also smoked or used as snuff.
What science says: Kanna contains mesembrine, which has potent selective serotonin reuptake inhibitory (SSRI) activity — the same mechanism as modern antidepressants like fluoxetine (Prozac). The binding affinity (Ki = 1.4 nM) is remarkably strong. Research also suggests mesembrine acts as a monoamine releasing agent and weak PDE4 inhibitor, meaning the full effect is more complex than a simple SSRI.
Cultural significance: Kanna has been used by Khoisan peoples for thousands of years and its use spread to Nguni and Sotho groups through trade and cultural exchange. It represents one of the oldest documented psychoactive plant medicines in Southern Africa.

Boophone disticha — Gifbol / Century Plant

Indigenous names: Leshoma (Sotho), Incwadi (Xhosa), Incotho (Zulu)
Used for: Mental illness, psychosis, emotional disturbance, pain, prophetic dreams
How it's prepared: Bulb infusions — carefully, as the plant is toxic in larger doses. Traditionally administered by experienced healers only.
What science says: Laboratory studies confirm the plant has affinity to the serotonin transporter (SERT) and functionally inhibits serotonin, dopamine, and noradrenaline transporters — the three key neurotransmitter systems involved in mood regulation. This provides strong pharmacological support for its traditional psychiatric use.
Cultural significance: Used by diviners to induce prophetic dreams and visions. The plant demands respect — its toxicity means only an experienced healer should prepare and dose it.

Impepho — Helichrysum species

Indigenous names: Impepho/Imphepho (Zulu, Xhosa, Ndebele)
Used for: Spiritual cleansing, anxiety, bad dreams, mental disturbance, wound healing, headaches, coughs
How it's prepared: Burned as incense to invoke ancestors, smoked or chewed by diviners during consultation, infusions for physical ailments
What science says: Helichrysum species contain essential oils, phenolic acids, terpenes, flavonoids, and chalcones. Asteraceae (the Helichrysum family, with 26 species documented) is the most represented plant family in South African wound treatment research. The calming effects of burning Impepho may relate to the essential oil compounds released.
Cultural significance: Considered "the most important herbal plant in our tradition" by many Nguni healers. It bridges the physical and spiritual worlds. Zulu diviners smoke or chew the stems and leaves to remove mental pollutants during divination, and the way the smoke rises when burned is read as a spiritual sign. It is used at ceremonies, funerals, and ancestor communications. Impepho is not just medicine — it is a sacred bridge to the amadlozi (ancestors).

Herbs for general healing and sickness

Umhlonyane — Artemisia afra (African Wormwood)

Indigenous names: Umhlonyane (Zulu, Xhosa), Lengana (Sotho, Tswana)
Used for: Coughs, colds, influenza, bronchitis, fever, headaches, intestinal worms, stomach pain
How it's prepared: Infusions and decoctions of the leaves. Steam inhalation for congestion. Sometimes mixed with other herbs.
What science says: One of the best-documented medicinal plants in Southern African ethnobotany. Antiviral, antibacterial, and anti-inflammatory properties have been demonstrated in laboratory studies. Despite being one of the most widely used plants, comprehensive clinical trials in humans remain limited.
Cultural significance: Found in nearly every traditional healer's collection. Used across all Nguni and Sotho groups — one of the few plants with truly cross-cultural recognition and consistent naming. A household staple for respiratory illness.

Umsuzwane — Lippia javanica (Fever Tea)

Indigenous names: Umsuzwane (Zulu), Inzinzinba (Xhosa), Musukudu (Sotho/Tswana)
Used for: Coughs, colds, bronchitis, fever, chest complaints
How it's prepared: Leaves brewed as a tea or decoction. Also used as a steam inhalation.
What science says: Contains antimicrobial compounds. Often used alongside Artemisia afra for respiratory conditions. Documented across multiple ethnic groups with consistent traditional indications.
Cultural significance: A go-to household remedy. In many Sotho homes, musukudu tea is the first thing made when someone falls ill with flu or chest congestion.

Inongwe — Hypoxis hemerocallidea (African Potato)

Indigenous names: Inongwe (Xhosa), Lotsane (Sotho), iLabatheka (Zulu)
Used for: Immune boosting, wasting diseases, tuberculosis, cancer support, urinary infections, prostate problems, intestinal parasites, burns, ulcers
How it's prepared: The corm (underground tuber) is cut into cubes or shredded and boiled in water for about 20 minutes. Drunk as a decoction.
What science says: Contains hypoxoside, an inactive compound that converts to rooperol (a potent antioxidant) in the gut via beta-glucosidase enzymes. Clinical observations found that HIV patients with CD4 counts above 500 maintained their counts when using purified compounds from the plant (beta-sitosterol/beta-sitosterol glucoside). However, a separate trial using whole plant extract was terminated due to severe bone marrow suppression — a critical safety concern.
Cultural significance: Became widely known during the HIV/AIDS crisis in South Africa. Traditional healers prescribed it long before ARVs were widely available. It remains one of the most commercially traded medicinal plants in South Africa.

Warning: African Potato can interact dangerously with antiretroviral medication. Anyone on ARVs should NOT use this plant without consulting their doctor. The bone marrow suppression finding in clinical trials is serious.

Unwele / Cancer Bush — Lessertia frutescens (Sutherlandia)

Indigenous names: Insiswa (Zulu), Umnwele/Unwele (Xhosa), Musa-Pelo / Motlepelo (Sotho)
Used for: Cancer support, influenza, wasting, stomach problems, stress, internal conditions
How it's prepared: Decoction of leaves and stems. Sometimes the whole aerial part is dried and brewed.
What science says: Contains three major identified bioactive compounds: D-pinitol (a cyclitol with antidiabetic activity), L-canavanine (a non-protein amino acid), and sutherlandioside B. Research is ongoing but the full mechanism is not yet established. Note: the popular story of Zulu warriors drinking Sutherlandia after battle was investigated by researchers and found to be marketing folklore — it did not survive fact-checking.
Cultural significance: The Sotho name "Motlepelo" means "that which brings the heart back" — reflecting its traditional reputation as a tonic for serious illness and emotional recovery.

Umckaloabo — Pelargonium sidoides

Indigenous names: Umckaloabo (Zulu — from "heavy cough"), Uhlabo (Xhosa)
Used for: Acute bronchitis, sinusitis, common cold, respiratory infections
How it's prepared: Root decoction, traditionally. The commercialised form (EPs 7630) is an ethanolic root extract.
What science says: Has the strongest clinical evidence of any Southern African medicinal plant. A Cochrane systematic review of 10 randomised controlled trials found it may be effective for acute bronchitis in adults (3 trials, 746 patients) and children (3 trials, 819 children). For acute sinusitis, significant treatment effects were found. For the common cold, efficacy was demonstrated after 10 days but not five. Evidence quality ranged from low to very low, and all studies came from the same research group connected to the manufacturer — but this is still more clinical evidence than exists for almost any other traditional medicine plant in Africa.
Cultural significance: One of the great success stories of African traditional medicine entering the global market. Widely sold in Europe (especially Germany) as a bronchitis remedy.

Herbs for skin care and wound healing

iNhlaba — Aloe ferox (Cape Aloe) and Aloe arborescens

Indigenous names: iNhlaba (Zulu), iKhala / umHlaba (Xhosa), Sekgopha (Sotho/Tswana)
Used for: Wound healing, burns, skin conditions, skin moisturising, anti-inflammatory treatment, digestive cleansing (the bitter sap)
How it's prepared: Fresh gel from the leaf is applied directly to wounds, burns, or skin. The bitter yellow sap (aloin) is dried and used as a laxative. Infusions of the leaf for internal use.
What science says: Demonstrated anti-inflammatory activity (78–89% reduction in animal models) and antimicrobial activity against Staphylococcus aureus, Bacillus subtilis, and Candida albicans. Asphodelaceae (the Aloe family, 17 species including Aloe and Bulbine) is the second most represented plant family in South African wound treatment ethnobotany.
Cultural significance: Perhaps the most universally recognised medicinal plant in Southern Africa. Every grandmother knows to break an Aloe leaf and apply the gel to a burn or cut. The plant grows wild across the region and is a symbol of resilience and healing.

Impepho — Helichrysum species (also listed under mental health)

Beyond its spiritual role, Impepho is widely used for wound healing. The Helichrysum family (26 species documented) leads all other plant families in South African wound treatment research, with traditional topical applications for cuts, burns, and skin infections.

Moringa, Clove, and Turmeric in African healing

These three plants, while not indigenous to Southern Africa, have been adopted into traditional healing practice through centuries of trade and cultural exchange.

Mogunga / Moringa — Moringa oleifera

Indigenous names: Mogunga / Moringa (widely adopted across Sotho and Nguni), Mlonge (Swahili-origin, some Nguni communities)
Used for: Nutrition (the leaves are extraordinarily nutrient-dense), energy, immune support, blood pressure, blood sugar management, inflammation, skin nourishment
How it's prepared: Leaves dried and ground into powder for adding to food, porridge, or water. Fresh leaves eaten as a vegetable. Leaf tea infusions. Seed oil for skin.
What is known: Moringa is native to the Indian subcontinent but grows extensively across Africa. Its leaves contain high levels of vitamins A, C, and E, calcium, potassium, protein, and iron. It has been called "the miracle tree" for its nutritional density. While clinical trials are limited, its traditional use as a nutritional supplement is well-supported by its biochemical profile.
Cultural adoption: Moringa has been enthusiastically adopted across Southern Africa in recent decades, particularly in community gardens and by herbalists focused on nutrition and immune support. Many traditional healers now include moringa powder in their repertoire alongside indigenous plants.

Clove — Syzygium aromaticum

Indigenous names: Cloves / Diklofo (Sotho-adapted), iKlovu (Zulu-adapted from Afrikaans "naeltjie")
Used for: Toothache (the most common traditional use), sore throat, digestive discomfort, bad breath, antiseptic washes, respiratory relief
How it's prepared: Whole cloves chewed for toothache (the numbing eugenol provides fast pain relief). Clove tea for sore throats and digestive complaints. Clove oil applied to painful teeth or gums. Added to steam inhalation for congestion.
What is known: Clove's active compound eugenol is a well-established dental analgesic used in modern dentistry. It has proven antibacterial, antifungal, and anti-inflammatory properties. While clove is not indigenous to Africa (originating from the Maluku Islands of Indonesia), it has been traded along East African coastal routes for centuries and integrated into Southern African healing traditions.
Cultural adoption: In many Nguni and Sotho homes, keeping cloves in the kitchen for toothache is as common as keeping Aloe for burns. It crosses the line between food and medicine.

Borrie / Turmeric — Curcuma longa

Indigenous names: Borrie (Afrikaans, widely used across all groups), iBorrie (Zulu adaptation)
Used for: Inflammation, joint pain, digestive health, immune support, skin conditions, wound healing, general tonic
How it's prepared: Turmeric powder mixed into warm milk or water ("golden milk"). Added to food as both spice and medicine. Paste applied to skin for wounds or inflammation. Mixed with honey for sore throats.
What is known: Curcumin, turmeric's active compound, has extensive scientific research supporting anti-inflammatory and antioxidant properties. Its bioavailability is enhanced by black pepper (piperine). Like moringa, turmeric is not indigenous to Southern Africa but has been adopted through Cape Malay culinary traditions (via the Afrikaans "borrie") and more recently through growing global awareness of its health benefits.
Cultural adoption: Borrie entered Southern African culture primarily through Cape Malay cooking and was adopted as medicine alongside its culinary use. Traditional healers now commonly recommend it alongside indigenous plants for inflammation and immune support.

Other important herbs

Buchu — Agathosma betulina and Agathosma crenulata

Indigenous names: Buchu (Khoisan origin, universally adopted), Ibuku (Xhosa/Zulu adaptation)
Used for: Urinary tract infections, kidney and bladder conditions, stomach complaints, rheumatism, colds, gout
How it's prepared: Leaf infusions (tea). Buchu vinegar. Tinctures in brandy (boegoe-brandewyn — a Cape tradition).
What is known: Contains diosphenol and pulegone. Has documented antiseptic and diuretic properties. One of the oldest Cape medicinal plants, used by Khoisan peoples for millennia. Now commercially produced and exported.
Cultural significance: One of the "Cape trinity" of medicinal plants alongside Rooibos and Hoodia. Protected under South African biodiversity regulations.

Rooibos — Aspalathus linearis

Indigenous names: Rooibos (Afrikaans — "red bush," universally adopted)
Used for: General health tonic, antioxidant, digestive comfort, skin conditions (topical), allergies, colic in babies, calming nervousness
How it's prepared: Brewed as tea — South Africa's most famous herbal tea. Also used topically as a skin wash.
What is known: Rich in antioxidants (aspalathin and nothofagin, unique to Rooibos). Caffeine-free. Anti-allergenic and antispasmodic properties demonstrated in studies. Safe for babies and pregnant women. Commercially one of South Africa's most successful plant exports.
Cultural significance: While originating from Khoisan knowledge in the Cederberg, Rooibos has become a pan-South African household staple. It represents the successful commercial development of indigenous knowledge.

Sengaparile / Devil's Claw — Harpagophytum procumbens

Indigenous names: Sengaparile (Sotho/Tswana), Duiwelsklou (Afrikaans)
Used for: Pain relief (especially back pain and arthritis), inflammation, digestive complaints, fever
How it's prepared: Root tuber decoction or infusion. Dried and powdered for capsules (commercial form).
What is known: Contains harpagoside and other iridoid glycosides with demonstrated anti-inflammatory activity. Used widely in Europe for osteoarthritis and back pain. Multiple clinical trials support its use for musculoskeletal pain, though evidence quality varies.
Cultural significance: Traditional Sotho/Tswana medicine. The commercial demand for Devil's Claw has created both economic opportunity and sustainability concerns for wild-harvested populations, particularly in Botswana and Namibia.

Hoodia — Hoodia gordonii

Indigenous names: Ghaap (Khoisan), Hoodia (widely adopted)
Used for: Appetite suppression, thirst suppression, energy during long hunts or journeys
How it's prepared: Stems eaten raw (the spines are removed and the flesh is chewed).
What is known: Contains P57 (a steroidal glycoside) that was patented for appetite suppression. Became globally famous as a diet supplement, though clinical results in humans were disappointing and commercial development was largely abandoned. The story of Hoodia is also a cautionary tale about biopiracy — indigenous San knowledge was initially patented without their consent, though a benefit-sharing agreement was eventually reached.
Cultural significance: A symbol of the ongoing tensions between indigenous knowledge, intellectual property, and commercial exploitation.

Isiphephetho — African Ginger — Siphonochilus aethiopicus

Indigenous names: Isiphephetho (Zulu), Indungulo (Xhosa), Serokolo (Sotho)
Used for: Colds, flu, coughs, asthma, headache, malaria, pain, menstrual complaints
How it's prepared: Fresh rhizome chewed or decoction of the root. Sometimes combined with Impepho.
What is known: Contains essential oils with demonstrated antimalarial, anti-inflammatory, and antimicrobial activity. Critically endangered in the wild due to overharvesting — one of the most threatened medicinal plants in South Africa.
Cultural significance: Highly prized in Zulu medicine. Its scarcity has made it a conservation priority and an example of why sustainable harvesting practices matter.

Isihaqa / Wild Garlic — Tulbaghia violacea

Indigenous names: Isihaqa (Zulu/Xhosa), Mothebe (Sotho)
Used for: Colds, flu, fever, tuberculosis, intestinal worms, high blood pressure, earache, colic
How it's prepared: Bulb and leaf decoctions. Leaves eaten raw or cooked. Crushed leaves inhaled for congestion.
What is known: Contains sulphur compounds similar to true garlic (Allium sativum), with demonstrated antibacterial and antifungal properties. Studies show antihypertensive effects.
Cultural significance: Grows easily in gardens and is both food and medicine — a dual-purpose plant that many families cultivate at home.

The big picture: what science has confirmed

The research tells a story of enormous traditional knowledge with a growing but still incomplete scientific evidence base:

Plant	Strongest evidence	Evidence level
Pelargonium sidoides (Umckaloabo)	Cochrane review — 10 RCTs for bronchitis	Highest
Sceletium tortuosum (Kanna)	SSRI mechanism confirmed (Ki = 1.4 nM)	Strong
Hypoxis hemerocallidea (African Potato)	Bioactive compounds identified; clinical observations	Moderate
Aloe ferox	Anti-inflammatory and antimicrobial confirmed	Moderate
Artemisia afra (Umhlonyane)	Antiviral/antibacterial properties demonstrated	Moderate
Boophone disticha	Serotonin/dopamine transporter activity confirmed	Emerging
Helichrysum (Impepho)	Wound-healing phytochemistry identified	Emerging
Sutherlandia (Cancer Bush)	Bioactive compounds identified	Emerging

For the remaining hundreds of plants in traditional use, scientific testing has barely begun. This is not because the plants don't work — it is because research funding, laboratory access, and scientific attention have not yet caught up to the knowledge that healers have held for generations.

Things to watch out for

Drug interactions are real. African Potato (Hypoxis) can interact dangerously with antiretrovirals. Sutherlandia may affect the absorption of other medications. St John's Wort-like interactions are possible with Kanna (SSRI activity). Always tell your doctor if you are using traditional medicines alongside prescription drugs.
Dosage matters. Boophone disticha is toxic in high doses. Many plants that heal in small amounts can poison in large ones. This is why traditional healers undergo years of training — dosage knowledge is critical.
Not all claims are true. The widely repeated story about Zulu warriors drinking Sutherlandia after battle was investigated by researchers and found to be marketing folklore (refuted 0-3 in adversarial verification). Be wary of commercial claims about traditional medicines that sound too dramatic.
Sustainability is urgent. African Ginger (Siphonochilus aethiopicus) is critically endangered due to overharvesting. Devil's Claw faces sustainability pressures. When you use traditional plants, consider whether they are sustainably harvested, and where possible, grow your own.
Quality control. Commercial herbal products vary wildly in quality and potency. If you buy traditional medicines, source them from trusted healers or reputable suppliers, not street vendors selling unknown mixtures.
Respect the system. These plants exist within a holistic healing tradition. Taking Impepho without understanding its spiritual significance, or using African Potato as a substitute for ARVs, strips the knowledge from its context. The plants work within a system — learn the system, not just the plant.

Where to learn more

Research sources used for this article:

Aremu AO & Pendota SC (2021). "Medicinal plants for mitigating pain and inflammation" — Frontiers in Pharmacology (systematic review of 495 plants from 38 ethnobotanical sources)
Bonokwane et al. (2022). "South African medicinal plants used for depression" — PMC/NIH (186 plants documented)
Cock & Van Vuuren (2020). "Southern African plants used for respiratory infections" — Journal of Ethnopharmacology (257 plants)
Fisher et al. (2025). "Wound treatment ethnobotany in South Africa" — PMC/NIH (222 plants from 27 studies)
Timmer et al. (2013). "Pelargonium sidoides for acute respiratory tract infections" — Cochrane Database of Systematic Reviews
PMC7289225 (2020). Systematic review of Hypoxis hemerocallidea clinical evidence
International Society for Ethnopharmacology — photo essay on Helichrysum ritual and therapeutic use

Organisations:

South African National Biodiversity Institute (SANBI) — PlantZAfrica database
Traditional Healers Organisation of South Africa
South African Depression and Anxiety Group (SADAG) — for mental health support: 0800 567 567

Family knowledge holders:

If someone in the family has knowledge about traditional plants, their wisdom belongs here. Speak to the elders. Ask them what their mothers used. Write it down before it is lost.