A Sangoma is called to heal by an initiation illness, often psychosis , headache , intractable stomach pain, shoulder or neck complaints. She will undergo Thwasa , a period of training including learning humility to the ancestors, purification through steaming, washing in the blood of sacrificed animals, and the use of Muti, medicines with spiritual significance. At the end of Thwasa, a goat is sacrificed to call to the ancestors and appease them.
Sangomas are steeped in ritual. They work in a sacred healing hut or Ndumba , where their ancestors reside. They have specific coloured cloths to wear to please each ancestor, and often wear the gallbladder of the goat sacrificed at their graduation ceremony in their hair.
They summon the ancestors by burning a plant called Imphepho, dancing, chanting, and most importantly playing drums. Sangomas are able to access advice and guidance from the ancestors for their patients in three ways: possession by an ancestor, or channelling; throwing bones; and interpreting dreams. In possession states the Sangoma works herself into a trance, through drumming, dancing and chanting, and allows her ego to step aside so an ancestor possesses her body and communicates directly with the patient, providing specific information about his problems.
It can be very dramatic, with the Sangoma speaking in tongues, or foreign languages according to the specific ancestor, or dancing fervently beyond her normal ability. Accessing the ancestors' advice through the bones is an alternative to the exhausting possession states. The Sangoma possesses a collection of small bones and other small objects like seeds, shells etc, each with a specific significance to human life.
For example a hyena bone signifies a thief and will provide information about stolen objects. The Sangoma or the patient throws the bones but the ancestors control how they lie, and the Sangoma then interprets this metaphor in relation to the patient's life.
In the same way, Sangomas will interpret the metaphors present in dreams, either their own or patients'. Sangomas will give their patients Muti, medications of plant and animal origin imbued with spiritual significance, often with powerful symbolism - lion fat is given to promote courage.
There are medicines for everything from physical and mental illness, social disharmony and spiritual difficulties to potions for love and luck. Muti can be drunk, smoked, inhaled, used for washing, smeared on the body, given as enemas , or rubbed into an incision. Sangomas function as the social workers and psychologists in their community.
They know the local dynamics and can counsel appropriately with this background knowledge. The formal health sector has shown continued interest in the role of sangomas and the efficacy of their herbal remedies.
It is Nomagqirha. I told my father about the dream. It was a call from the ancestors that I should become a sangoma. We set off on the train journey to Uitenhage to look for Solomon Gomono. After asking around, we found the place, iGxapa, where he worked. As soon as I walked through the door, I started feeling better. The sangoma was the very same teacher as the man in my dream.
He looked me in the eyes and said to my father, 'This young lady does not have health problems at all. She is being called to be a sangoma. To prepare for the training to become a sangoma I had to take part in a special cleansing ceremony, along with eight other young men and women. We had to use several special herbs that the sangoma gave us.
One was some bark of the maphipa tree, which we had to leave in a bucket of water overnight. Another was the leaves of the impepho bush, left in another bucket of water. I could not play with other kids because I was always sleepy and moody.
I also hated school. His is a contrary story to that of Sekobane, who wanted nothing to come between her and her studies. She had persistent unexplained headaches and a Zionist prophet mentioned "the calling" to Sekobane's mother. She wouldn't budge and had to be dragged to sangoma training.
Bila says his parents thought he was just being silly until his guiding ancestor - idlozi - led him to Mapuni Motlhabane, a fully fledged sangoma in Meadowlands. Bila is now training under her. Says Motlhabane: "It was at about three in the morning when I heard someone scratching my door like a dog.
I found a young boy who looked lost and confused. At first I thought he was a tokoloshe, but my idlozi told me he needed help. I've been training him ever since. Motlhabane says that physical or mental illness is usually the symptom presented by a potential healer. She says Bila's calling was presented by mental illness.
But if the calling is not severe, a cow is slaughtered to put it on hold until the child has grown up. Some amadlozi are ruthless and refuse to let go.
In this case the child has to stop going to school permanently. Motlhabane adds that Bila will undergo thwasa, a period of training including learning humility to the ancestors, purification through steaming, washing in the blood of sacrificed animals and the use of muti, a range of medicines with spiritual significance.
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