Sangoma

Template:Wikify

A sangoma is a practitioner of herbal medicine, divination and counselling in traditional Nguni (Zulu, Xhosa, Ndebele and Swazi) societies of Southern Africa (effectively an African shaman).

The philosophy is based on a belief in ancestral spirits. Both men and women can be called by the ancestors (a consequence of refusing the calling is usually ongoing physical or mental illness). A trainee sangoma (or twaza) trains under another sangoma, usually for a period of years, usually performing humbling service in the community.

At times in the training, and for the graduation, a ritual sacrifice of an animal is performed (usually a chicken, a goat or a cow). The spilling of this blood is meant to seal the bond between the ancestors and the sangoma.

Sangomas of Southern Africa

Sangomas are the traditional healers of the Zulu, Swazi, Xhosa, Sotho, Tswana, Venda and Tsongo/Shangaan ethnic groups of Southern Africa. They perform a holistic and symbolic form of healing, embedded in the beliefs of their culture that ancestors in the afterlife guide and protect the living. Sangomas are called to heal, and through them ancestors from the spirit world can give instruction and advice to heal illness, social disharmony and spiritual difficulties.

Sangomas have many different social and political roles in the community: divination, healing, directing rituals, finding lost cattle, protecting warriors, counteracting witches, and narrating the history, cosmology, and myths of their tradition. They are highly revered and respected in their society, where illness is thought to be caused by witchcraft, pollution (contact with impure objects or occurrences) or by the ancestors themselves, either malevolently, or through neglect if they are not respected, or to show an individual her calling to be a Sangoma. For harmony between the living and the dead, vital for a trouble-free life, the ancestors must be shown respect through ritual and animal sacrifice.

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 Mpepho, 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 far outnumber western doctors in Southern Africa, and are consulted first (or exclusively) by approximately 80% of the indigenous population. Whilst for many they provide the healing needed, there are some causes for concern. Charlatans who haven't undergone Thwasa charge exorbitant prices for fraudulent service, and there is no regulatory body. Some Sangomas abuse the charismatic power they have over their patients by sexually assaulting them, sometimes dressed up as ritual. Repeated use of the same razor blade to make incisions for Muti carries HIV transmission risks in regions where the disease is rife. Western doctors have seen a number of cases of patients with serious gastrointestinal problems through the use of Muti, especially in enema form, and have even coined the phrase "ritual enema induced colitis". Zulu children may have up to three enemas a week.

References

• Foster, G and Anderson B. Chapters 6 & 7, Medical Anthropology.New York:John Wiley & Sons; 1978.
• Loudon, JB editor. Some aspects of treatment among the Zulu in Social anthropology and Medicine. London: Academic Press; 1976.
• Cunes, D. Africa in my Bones. Cape Town: New Africa Books; 2004.
• Tate, P. The Doctor's Communication Handbook. 4th ed. Oxford: OUP; 2003.
• Kale, R. Traditional healers in South Africa:a parallel health care system. BMJ 1995;310 (6988):1182-5.
• Niagia, SF. Traditional Medicine gets healthy recognition. Lancet 2002;359(9319):1760.
• Siringi, S. Traditional medicine could cut costs for national health services. Lancet 2002;359 (9319):1760.
• Ramsay, S. WHO launches first global strategy on traditional medicines. Lancet 2002;359(9319):1760.
• King, R. Collaboration with traditional healers in Aids prevention and care in Sub-Saharan Africa: a literature review. UNAIDS, Geneva (2000)

External link

• WHO Traditional Medicines Strategy 2002-2005 (http://www.eshowe.com). WHO (2002)