Xhosa Initiation

Can Traditional Xhosa Practice be Reshaped?

Traditional Xhosa culture has been unveiled in the news a lot lately for two reasons; Firstly, Nelson Mandela’s funeral. An unfortunate loss whereby all South Africans shared in mourning the death of their beloved Madiba and great leader. Secondly; the initiations in which young Xhosa boys have to endure. In December 2013, 41 boys lost their lives in an Initiation School, with many, many more around South Africa.

For a Xhosa boy to become a man he has to go through an extremely tough initiation and the conditions are unbelievably bad, not to mention the horrendous hygiene issue. They get together in groups where they are taught about traditions and how to conduct oneself like a ‘proper’ (genuine) Xhosa man. They are then circumcised and sent into the bush to fend for themselves for an entire month! Circumcision is done with a blunt blade which all the boys have to share. The mortality rate is exceedingly high, as you can only imagine.

In Nelson Mandela’s words (“The Long Walk To Freedom”) he explained when he experienced the first part of his own initiation:

“When I was sixteen, the regent decided that it was time that I became a man. In Xhosa tradition, this is achieved through one means only: circumcision. In my tradition, an uncircumcised male cannot be heir to his father's wealth, cannot marry or officiate in tribal rituals. An uncircumcised Xhosa man is a contradiction in terms, for he is not considered a man at all, but a boy. For the Xhosa people, circumcision represents the formal incorporation of males into society. It is not just a surgical procedure, but a lengthy and elaborate ritual in preparation for manhood. As a Xhosa, I count my years as a man from the date of my circumcision...It was a sacred time; I felt happy and fulfilled taking part in my people's customs and ready to make the transition from boyhood to manhood... At dawn, when the stars were still in the sky, we began our preparations. We were escorted to the river to bathe in its cold waters, a ritual that signified our purification before the ceremony. The ceremony was at midday, and we were commanded to stand in a row in a clearing some distance from the river where a crowd of parents and relatives, including the regent, as well as a handful of chiefs and counsellors, had gathered. We were clad only in our blankets and as the ceremony began, with drums pounding, we were ordered to sit on a blanket on the ground with our legs spread out in front of us. I was tense and anxious, uncertain of how I would react when the critical moment came. Flinching or crying out was a sign of weakness and stigmatized one's manhood. I was determined not to disgrace myself, the group or my guardian. Circumcision is a trial of bravery and stoicism; no anaesthetic is used; a man must suffer in silence. To the right, out of the corner of my eye, I could see a thin, elderly man emerge from a tent and kneel in front of the first boy. There was excitement in the crowd, and I shuddered slightly, knowing that the ritual was about to begin. The old man was a famous Ingcibi, a circumcision expert, from Gcalekaland, who would use his assegai (traditional spear) to change us from boys to men with a single blow.”

Fortunately, there are a few villages where things are changing for the positive. In a small village near Mawatseni, the village elders have decided to make a stand against losing their children. They discussed the problem with a local hospital doctor and local Sangoma (herbal healer). Their biggest complication was that they would break tradition and would have to come up with an ingenious way of solving this. In the end they managed to find a compromise that made the community rejoice. The boys will gather in a group and the process will start as normal; the local doctor will appear and do the circumcision with the Sangoma present. They get covered in mud and receive a blanket to offer warmth against the cold. The boys are then moved into a hut just outside the village where they have to stay for a week, they are not allowed to make contact with anybody during this time. Village elders will bring them food daily and they will also be inspected by the hospital doctor and the Sangoma for any signs of infection. After the week is complete, they will go into the bush and stay there for three weeks. In this time they have to survive on whatever they can find to eat and shelter themselves with. Fortunately they are great fishermen and hunters!

At the end of the trial not a single boy died or even got sick! They have now gone through two of the revolution Initiation Schools with a clean record.

The local government is also getting involved to endeavour to change the other schools, and follow these villages’ lead.

Unfortunately, more illegal Initiation Schools remain and recently, where 41 boys sadly lost their lives.