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The importance of Traditional Healers
In South Africa, it is widely believed that there are 200,000 traditional healers. By comparison there are 25,000 doctors trained in western medicine.
About 60% of the South African population consults traditional healers, often in addition to modern biomedical services.
To show respect to their ancestors, they perform rituals. These may include burning plants such asimphepho (Helichrysum petiolare), dancing, chanting, channelling or playing drums.
Sangoma dress code is based on the colors that represent their relationship with the ancestors. Although there is no specific equipment or dress code required in South Africa, each color has a meaning and purpose. Red is often the most common colour worn by a sangoma. Sometimes you’ll see it in modern sangoma dresses.
. A cow-tail whisk and stick are also common elements of this regalia. The Sangoma may wear strips of goatskin taken from the initiation goat as straps that crisscross his/her chest.
In Zulu tradition, God is rarely involved in human affairs and is not a common cause of illness (isifo).. They do this not out of wickedness or caprice but to punish the living for not abiding by the ethical standards of the community and to remind them of their imperative duty to live a moral life. Failure, for instance, to conduct certain important rituals or violation of a taboo may result in the ancestors’ wrath, manifested in the form of sickness.
An individual who is called to be a sangoma must be called by spirit. The calling, ukutwasa, denotes an ancestral and cultural responsibility and is initiated usually by an illness, which is accompanied by strange dreams and visions. This disruption in the daily life of the person causes him or her to seek the services of various healers. Because of the availability of Western medicine in South Africa, many individuals who are called, known as twasa (apprentices), often try in vain to be cured by modern medicine before ending up with a sangoma who can correctly identify ukutwasa. This identification begins an initiation period, which can last from months to years depending on the circumstances.
The training and initiation of a twasa generally includes the twasa’s performing a series of rituals and tasks that not only cure that individual’s body but also instruct the twasa about the healing power of herbs and traditional medicine. These actions also teach the twasa’s body to perceive the subtle spiritual energies vital to the work of a sangoma. The twasa then search the ashes for an unbroken bone.
The sangoma reads the dingaka to detect the presence of spirits around a sick person, resentful ancestral spirits, offended nature spirits, or malevolent spirits. Diagnosis, an important element of the sangoma’s skills, is usually performed through divination. Among the Zulu, physical or mental illness is understood to originate in the spiritual realm. The spiritual causes of such afflictions are numerous; therefore, sangomas must be proficient in a variety of areas.
While there are recorded instances of white sangomas before 1994, since 1994 an increasing number of white people have openly trained as sangomas in South Africa. The question of authenticity is still an ongoing discussion. According to Nokuzola Mndende of the Icamagu Institute, a Xhosa sangoma and former lecturer in religious studies at the University of Cape Town:
An igqirha is someone who has been called by their ancestors to heal, whether from the maternal or paternal side, they can’t be called by [somebody else’s] ancestors.
. Kubekeli and Maseko maintain the position that traditional healing knows no colour.
Several white sangomas, interviewed by The Big Issue in 2010, claimed that they have been welcomed by the black community in South Africa, aside from isolated experiences of hostility. On the other hand, there have also been reports that white sangomas have been less readily accepted by black sangomas.
A number of the South African traditions (e.g. Swazi and Tsonga/Shangaan believe that a foreign or alien spirit can call one to become a traditional healer, which they call Abandzawo, especially if there is a significant extreme relationship between one of the healer’s biological ancestors and the foreign spirit that occurred in the past. Dr Nhlavana Maseko, founder of the Traditional Healers Organisation, explains:
There are two types of ancestral spirits: those that are personal to either the sangoma or the patient, and those that are more general to the area or community. This is because crabs are able to transition seamlessly from living on land to submerged in water.
To communicate with he ancestors, a sangoma may burn incense (like impepho) or offer animal sacrifices. Snuff is also used as part of prayer.