ITHWASANE
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Soundtrack starts
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A SANGOMA is an African traditional healer, also known as an INYANGA.
00:02:21:13 to 00:02:31:05
Casting the DITAOLA, the secretive objects in the bag of the traditional healer or Sangoma, that enables them to foretell the future and provide them with healing powers.
00:02:35:18 to 00:02:47:10
They are called by the ancestors to embody a past member of the family from their ancestral lines who was an Inyanga or Sangoma in a previous life, thus ensuring the continuation of the tradition.
00:02:55:15 to 00:03:08:14
The ancestors will pick someone in the family, making him or her sick in different ways. The only cure for these illnesses would be to undergo the process of initiation and the graduation ceremony.
00:03:23:15 to 00:03:35:10
Traditional African healers can cure a wide range of diseases, from sexually transmitted diseases to cancer, mental illnesses and epilepsy through herbal healing methods.
00:03:41:06 to 00:03:50:01
Before the ITHWASANE, an initiate, can enter a graduation ceremony after initiation, he or she must first learn the secrets of a Sangoma.
00:03:53:04 to 00:03:59:04
The Spirits will inform the initiate when to undergo the graduation ceremony and where it must happen.
00:04:11:02 to 00:04:24:10
The following program you are about to see was filmed over a period of three days at the house of Mrs. Shabango where she conducted a graduation ceremony on an Ithwasane, an initiate, who was sent to her by the ancestral spirits.
00:04:28:15 to 00:04:38:05
The Sangomas, led by Mrs. Shabango, the senior Inyanga, exits the meeting place while chanting an ancient song, telling the ancestors the graduation ceremony is about to begin.
00:04:39:05 to 00:04:48:16
Mrs. Shabango prepares the secret herbs for burning, the effects of the mixture may differ from one Inyanga to another, but the ingredients are essentially the same.
00:05:11:17 to 00:05:18:21
The woman is ready to go through with the graduation after spending more than three months in preparation for this day at Mrs. Shabango’s home.
00:05:20:08 to 00:05:26:24
The burning herbs applied to her gives her body power for the grueling rituals she has to endure during the graduation ceremony.
00:05:31:22 to 00:05:47:23
Using a razorblade, Mrs. Shabango cuts the graduate’s body focussing on the joints and forehead. Later, ancestral medicine will be applied to the cuts to be absorbed by her body. The scars will remain on her skin for the rest of her life as evidence of graduation.
00:05:49:16 to 00:05:56:09
By inhaling the incense of the herbs, the ancestors gain entry to her soul and provide her with the gift of healing.
00:06:05:03 to 00:06:13:03
The ceremony can now proceed. The dancing and singing encourages the graduate and praise the gods, asking for their assistance.
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A goat is fetched. One of her ancestral lines, the MDZAWU took on the form of this animal.
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Initiates, AMATHWASANE, Sangomas that has yet to graduate are easily recognized. The braids of their hair are dyed with a special red clay.
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The goat is given a brew consisting of malt, grain and medicine as an offering to the ancestor within it.
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The tail is plaited as a precaution for when the goat is slaughtered at a later stage. This is to ensure that those who eat the meat will not get sick.
00:07:13:05 to 00:07:28:14
The graduate blows the brew into the mouth and ears of the goat, making personal communication to her ancestors so that the ritual may be successful and the ancestors grant their co-operation.
She shares the medicine with the goat, creating a bond between them.
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The medicine is forced inside the goat while the rest of the mixture is smeared over the body of the animal.
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The graduate lies down and the goat is placed next to her. Should the goat not respond and refuse to go into a slumber, the ritual will be unsuccessful, the process would be stopped and examined for possible reasons why the ancestors were not satisfied.
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None of the herbs and medicine in the mixture has sedative qualities. The behavior of the goat depends on the response of the ancestor within it.
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The goat remained unconscious until the blanket was lifted…the ritual was a success. Everyone is happy and relieved.
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The spirit of the ancestor is satisfied.
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Charred remains of the secret herb mixture are collected and stored. It is the start of the rainy season. The black powder will be added when vegetables are harvested and cooked to inform the ancestors of the new season and ask for their blessings in growth and prosperity.
Some of the powder will be mixed with wet earth and used in a later phase of the ceremony.
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The goat is slaughtered and the blood drained into a container. The two remaining goats smell the blood.
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Before the goat is eaten, the blood will be examined for any traces of impurity or ominous signs.
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Mrs. Shabango and her helpers are happy the way the ceremony is proceeding so far and give their praises to their ancestors.
00:10:30:10 to 00:10:43:19
Being a Sangoma or traditional healer, means that the person must have a dual role in the community.
He or she will be a traditional healer, but must not forget his or her role as a mother, father, brother or sister.
00:10:58:00 to 00:11:08:01
During this part of the ceremony, the graduate will be led by experienced Sangomas through the tasks of collecting food, firewood, cooking and the process of preparing the food.
00:11:16:06 to 00:11:19:20
She will be taught not to be afraid and not to forget her important role as a woman.
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Her hands are constantly anointed with wet earth and a mixture of the remains of the secret herbs. The Sangomas guide her step by step as if this is the first time she is performing these tasks.
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The four plates represent the family, the father, mother, son and daughter.
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Once the symbolic meal is prepared, she will offer it to a MADALA, an old man.
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He must approve of the gift and pay for it as a token of appreciation to the ancestral gods for providing the food through the woman.
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The bone of the slaughtered goat will be added to ditaola, meaning the ingredients of the Sangoma’s bag of bones and sacred objects. He explains that if the bone is strong and should land one way, it is a bad omen. Should the bone land differently, it would be a good sign.
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This is a continuation of the chores to give the graduate confidence in using tools such as LEHUDU – a maize-grinding tool and not to be afraid of using a knife for slaughtering purposes.
00:15:02:12 to 00:15:12:03
Mrs. Shabango and the other Sangomas retreat to the place of meeting, to sing praise songs and give thanks to the ancestors. They are happy that everything is going well so far.
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This is a scorching time of the day. Temperatures soar well beyond forty degrees Celsius.
While the Ithwasane, the graduate, are being counseled by some elders, Mrs. Shabango takes a break to be with her son and to enjoy some MQOMBOTHI, home brewed beer.
Most of the men have been drinking steadily over the span of two days in preparation of the event, the heat and alcohol are starting to take effect. They seek the cool shade of the Mango tree and a few peaceful moments while nodding off.
Everyone is welcome to attend the graduation ceremony, but should the visitor have alterior motives, the Sangoma would know immediately and the unwelcome visitor will be prevented from entering the yard by the spirits present at this occasion. The yard is blessed and protected.
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There is no handbook or prescribed formula for these rituals. Through the songs, dance and drumbeats, the spirits of the old gods inform Mrs. Shabango how to proceed.
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The brightly colored MUTI – medicine is sprinkled in the shallow hole in the ground to trap all evil and disease immerging from the graduating woman during this ceremony.
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The same bright substance is used to mark the goat requested by the ancestors.
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A spear is driven into the ground, an important symbol to reassure the ancestors that the past is still held sacred, that little has changed. This ancient weapon, also represent the previous lives of the ancestors present here.
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She drinks from the pulsating vein of the animal, which is still alive.
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The blood will rid her body of evil and disease. There is another important reason for this act, it will help her later on to find parts of the animal whose blood she has drunk.
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She is forced to empty a twenty five-liter can of water. The mixture of warm, fresh blood and huge quantities of water mixed with Muti (medicine) makes her vomit. Thus ridding her of impurities.
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By lying down and patting her hands, this Sangoma shows respect to her senior. Bringing her water is an honor.
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No part of this animal will be wasted. The meat will be shared by the people present at the graduation and ceremonial accessories will be made out of the hide.
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The hole in the ground is temporarily covered while some women prepare the MUGAMASI, the goat’s skin that will be worn by the woman only if she graduates.
This serves the same purpose as a toga at any academic graduation ceremony.
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A quick lunch consists of home-baked cookies and tea. The graduate’s family provides the food, the beer and everything necessary for the duration of the ceremony.
The graduate is not allowed any food. Under the watchful eyes of an old woman, she awaits the test about to happen.
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Meanwhile, these women prepare for the next ritual by braiding a tail of grass.
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Parts of the goat still to be used in the ceremony are prepared and set aside.
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She crawls on her knees with her arms crossed. In this humble posture before the gods will she swallow pieces of raw meat from the goat and offer every second piece to the ancestors.
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The burning tail of dried, woven grass gives light wherever she goes and the gods of prosperity will be with her.
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While she cleans her tired body by vomiting yet again, the drums speak to the ancestors. The origin of these rhythms is unknown and the Inyangas beating on the leather skins will not question the source.
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Drums are the most powerful instruments in communicating with the ancestors, they are the vehicles for transporting souls between different worlds and the women each reacts to the beats in a different way.
Some are happy and give praise through song and dance, some turn introspective and communicate as if in a trans-like state with their forefathers.
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The hole in the ground is filled. All evil and disease is trapped within.
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It is time for the most crucial test of becoming a full-fledged Sangoma or Inyanga. The gal bladder and a small bone from the slaughtered goat whose blood she drank, is hidden by relatives of the woman. This is done in great secrecy, the woman is isolated while these items are hidden. In some instances it is known that the objects may be hidden miles away from the graduation location, somewhere on a mountain or in the fields. The ultimate test lies in the finding of these objects. She will be led like a blind person by the ancestral spirits and the blood of the goat inside her to the secret locations of the bladder and bone of the animal. The spirits will possess her and if they are satisfied, will lead her to the objects.
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She is followed by a handful of assistant Sangomas. In this case, the first object the gal bladder, was hidden with an unfamiliar woman, several blocks away from Mrs. Shabango’s yard.
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She might pass the location where the objects are hidden several times before finding them. The spirit passes information to her when she touches people with the LETŠOBO. Her assistants carry leafed branches resembling the letšobo.
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The drumbeats and song carries the message of the spirits to her. The words of the song means – “Open the wallets of the Spirits”. Meaning to reveal the gifts that have been hidden away.
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She is in the garden of the woman possessing the gal bladder, kneeling in front of her. Before the graduate tries to locate it, she speaks to her forefathers in a strange, distorted voice and wrings her hands for they must search the woman and have to find the object on her. The gal bladder is hidden in the headdress of the woman. Her hands go straight to this place, she finds it immediately.
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On returning jubilantly to the house of Mrs. Shabango, they find rejoicing welcome from the Sangomas. The spirits have already informed those waiting at home of the successful first find.
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The Ithwasane presents the gal bladder to Mrs. Shabango, it is proudly displayed in a basket by the senior Sangoma’s feet. If the Ithwasane is successful, the bladder will be placed in her hair during graduation…but there is still another two objects that has to be brought back.
00:26:07:22 to 00:26:25:22
The Ithwasane gathers strength from dancing to the beat of the drums and song before she sets off to find the bone, which may be more difficult to locate than the gal bladder. The spirits will guide her through the letšobo in her hand made from the tail of a WILDEBEEST, to smell or sense where the objects may be hidden.
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A woman with a baby has the bone hidden in the fold of her dress. The Ithwasane finds the pocket immediately, not even searching any other part of the woman. They return to the place of the ceremony and the waiting senior Sangoma.
00:27:24:20 to 00:27:44:09
The last task is to find a bag of decorative beads that will be placed upon her as essential accessories to the Sangoma. She keeps searching the onlookers and participants, sensing that the bag of beads is actually hidden in close proximity of the yard. She is right. The beads are kept with a proud and happy relative in front of the garden.
00:28:24:23 to 00:28:55:03
Every Sangoma decides on the colors of their garments and beads according to what have been revealed in dreams. Their ancestors will instruct them in their choice of animal patterns, colors and material.
Now she is allowed to wear the official regalia of a full-fledged traditional healer. The women decorate her in brightly colored beads and the mugamasi, the hide of the slaughtered black goat. She will keep this regalia throughout her life while practicing traditional African medicine.
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Now the spirits will seek a medium to come out and speak. They will use the person to convey their message. The chosen person might be any of the onlookers or participants…it could be anybody.
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It is a young Sangoma. He is chosen to represent them. They will use his body as a means to communicate directly.
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It is important to know that the ancestors have completely taken over the body of the young Sangoma. Every word he speaks and every dance he performs will not be his, but will be under the guidance of the ancestors. They use his body as a medium to those people present at the ceremony.
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“We are coming out, help us, we are all happy now, we need your help, we are sick, so help us.”
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“Please, I’m coming back, can I take it? I’m crying. I’m crying for a tiger’s hide. Can you provide me with one?”
00:35:04:15 to 00:35:29:05
The next ritual will be a test of the healing powers of the initiated Sangoma. A woman with the same ancestral lines is brought forward, the woman has several evil spirits within her that has to be identified by the Sangoma and expelled. Each spirit will come out in a different form through the Sangoma.
Muti is being applied to the woman to help with the healing process. The muti consists of a mixture of honey and medicine.
00:35:44:01 to 00:35:52:16
She represents ancient ancestors by crawling on her hands and knees, people from before fire were discovered, before man walked the earth as human beings.
00:36:03:15 to 00:36:32:22
The evil spirits are extracted and taken in by the Sangoma, until she will in turn rid of them in the plastic bucket containing a coin belonging to the affected woman. The coin will trap the spirits, the ritual will be the first true test for the Sangoma and failing to extract the evil spirits would mean that the healing spirits within her are not happy about something. The whole initiation process will have to be tracked back and carefully examined to see where something could have gone wrong and why the ancestors are dissatisfied.
00:36:58:02 to 00:37:11:20
She finds the first evil spirit within the woman, this spirit seems to have taken on the form baby and is trying to suckle on the woman’s breast. The assistant and other Sangomas help her to take it in and expel the spirit.
00:37:23:09 to 00:37:28:14
The second spirit is very strong and comes out in the form of an undead person, or a zombie.
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The assistant shows concern over the strength of the demon.
00:37:40:08 to 00:38:01:01
An assistant Sangoma will hold on to her forming a barrier between the exorcist and the spectators. Some demons are very strong and will completely possess the Sangoma extracting them, the assistant is reassurance that control is kept over their actions. They might take over the body of the Sangoma and put her in danger, she will be there to expel them from the Sangoma.
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Altogether, six evil spirits came out of this woman.
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Some resembling familiar creatures, others did not show any recognizable form.
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After tremendous effort and physical agony, she overcomes the power of the demon and moves to the plastic bucket to expel the extracted evil spirit from her body.
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The most significant spirit to be exorcised clearly resembles a dog. The form and strength of this spirit is remarkably visible when entering the body of the Sangoma.
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The Sangoma retires to the meeting place in the same manner as she came out. She displayed exceptional healing powers during this important ritual.
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An old man arrives, bringing the late afternoon with him. The day is still very hot, but the sun is casting lazy shadows on the ground which bring some relief and seems to sense the end of the graduation ceremony approaching.
00:40:11:10 to 00:40:26:01
Once again, a pan filled with mixed herbs is prepared to be burned. The herbs will be used in a cleansing ritual to rid the Sangoma completely of the evil spirits cast out during the healing process of the woman relative in the last ritual.
00:40:32:18 to 00:40:57:12
Two white chickens are sacrificed. Their blood spilled over the burning herb mixture. There is a definite reason why two white chickens are used in this process - they resemble purity. Each chicken represents a different culture in the woman’s line of ancestors. One line of her ancestors is SOTHO, while the other line is SHANGAAN.
00:41:12:06 to 00:41:36:05
She is a very happy, but extremely tired Sangoma, offering a number of praise songs to her ancestors whom guided her and stood in favor for her to complete the initiation ceremony successfully. Now she can go to her home more than three hundred and fifty kilometers from here and practice the ancient tradition of being a traditional African healer, called a Sangoma or Inyanga.
00:41:47:13 to 00:41:59:08
Mrs. Shabango shows visible concern for the Sangoma’s well being. She is tired. Her graduation time came at an age not preferable to undergo these stringent physical and mental trials.
00:42:19:12 to 00:42:40:21
The Ithwasane with a leopard skin is the first to be called. Again the elated spirits of the ancestors choose to come out, this time through the three Amathwasane. They use these women to convey a message of praise and happiness, thanking Mrs. Shabango’s family and her ancestors for having the healing powers.
00:42:46:04 to 00:42:57:08
The Amathwasane speak with the voices of the ancestors. They say: “We are crying to graduate, we want to graduate, we are ready but afraid. It is painful.”
00:43:20:05 to 00:43:30:22
When the ancestors call, they must listen. This is the way for the spirits to let us know that they exist amongst us, as they have for so many centuries.
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It is through the healing powers of the Sangoma or Inyanga that the spirits of our ancestors and our proud traditions stay alive for many centuries to come.
00:46:40:00
Soundtrack ends.
00:01:57:18
Soundtrack starts
00:02:13:05 to 00:02:17:20
A SANGOMA is an African traditional healer, also known as an INYANGA.
00:02:21:13 to 00:02:31:05
Casting the DITAOLA, the secretive objects in the bag of the traditional healer or Sangoma, that enables them to foretell the future and provide them with healing powers.
00:02:35:18 to 00:02:47:10
They are called by the ancestors to embody a past member of the family from their ancestral lines who was an Inyanga or Sangoma in a previous life, thus ensuring the continuation of the tradition.
00:02:55:15 to 00:03:08:14
The ancestors will pick someone in the family, making him or her sick in different ways. The only cure for these illnesses would be to undergo the process of initiation and the graduation ceremony.
00:03:23:15 to 00:03:35:10
Traditional African healers can cure a wide range of diseases, from sexually transmitted diseases to cancer, mental illnesses and epilepsy through herbal healing methods.
00:03:41:06 to 00:03:50:01
Before the ITHWASANE, an initiate, can enter a graduation ceremony after initiation, he or she must first learn the secrets of a Sangoma.
00:03:53:04 to 00:03:59:04
The Spirits will inform the initiate when to undergo the graduation ceremony and where it must happen.
00:04:11:02 to 00:04:24:10
The following program you are about to see was filmed over a period of three days at the house of Mrs. Shabango where she conducted a graduation ceremony on an Ithwasane, an initiate, who was sent to her by the ancestral spirits.
00:04:28:15 to 00:04:38:05
The Sangomas, led by Mrs. Shabango, the senior Inyanga, exits the meeting place while chanting an ancient song, telling the ancestors the graduation ceremony is about to begin.
00:04:39:05 to 00:04:48:16
Mrs. Shabango prepares the secret herbs for burning, the effects of the mixture may differ from one Inyanga to another, but the ingredients are essentially the same.
00:05:11:17 to 00:05:18:21
The woman is ready to go through with the graduation after spending more than three months in preparation for this day at Mrs. Shabango’s home.
00:05:20:08 to 00:05:26:24
The burning herbs applied to her gives her body power for the grueling rituals she has to endure during the graduation ceremony.
00:05:31:22 to 00:05:47:23
Using a razorblade, Mrs. Shabango cuts the graduate’s body focussing on the joints and forehead. Later, ancestral medicine will be applied to the cuts to be absorbed by her body. The scars will remain on her skin for the rest of her life as evidence of graduation.
00:05:49:16 to 00:05:56:09
By inhaling the incense of the herbs, the ancestors gain entry to her soul and provide her with the gift of healing.
00:06:05:03 to 00:06:13:03
The ceremony can now proceed. The dancing and singing encourages the graduate and praise the gods, asking for their assistance.
00:06:17:02 to 00:06:23:01
A goat is fetched. One of her ancestral lines, the MDZAWU took on the form of this animal.
00:06:30:03 to 00:06:39:10
Initiates, AMATHWASANE, Sangomas that has yet to graduate are easily recognized. The braids of their hair are dyed with a special red clay.
00:06:45:17 to 00:06:52:10
The goat is given a brew consisting of malt, grain and medicine as an offering to the ancestor within it.
00:06:58:16 to 00:07:07:01
The tail is plaited as a precaution for when the goat is slaughtered at a later stage. This is to ensure that those who eat the meat will not get sick.
00:07:13:05 to 00:07:28:14
The graduate blows the brew into the mouth and ears of the goat, making personal communication to her ancestors so that the ritual may be successful and the ancestors grant their co-operation.
She shares the medicine with the goat, creating a bond between them.
00:07:34:03 to 00:07:39:09
The medicine is forced inside the goat while the rest of the mixture is smeared over the body of the animal.
00:08:00:07 to 00:08:15:21
The graduate lies down and the goat is placed next to her. Should the goat not respond and refuse to go into a slumber, the ritual will be unsuccessful, the process would be stopped and examined for possible reasons why the ancestors were not satisfied.
00:08:29:15 to 00:08:38:11
None of the herbs and medicine in the mixture has sedative qualities. The behavior of the goat depends on the response of the ancestor within it.
00:09:02:04 to 00:09:12:02
The goat remained unconscious until the blanket was lifted…the ritual was a success. Everyone is happy and relieved.
00:09:16:08 to 00:09:18:07
The spirit of the ancestor is satisfied.
00:09:23:01 to 00:09:41:19
Charred remains of the secret herb mixture are collected and stored. It is the start of the rainy season. The black powder will be added when vegetables are harvested and cooked to inform the ancestors of the new season and ask for their blessings in growth and prosperity.
Some of the powder will be mixed with wet earth and used in a later phase of the ceremony.
00:09:45:09 to 00:09:51:16
The goat is slaughtered and the blood drained into a container. The two remaining goats smell the blood.
00:10:04:00 to 00:10:09:09
Before the goat is eaten, the blood will be examined for any traces of impurity or ominous signs.
00:10:14:14 to 00:10:20:19
Mrs. Shabango and her helpers are happy the way the ceremony is proceeding so far and give their praises to their ancestors.
00:10:30:10 to 00:10:43:19
Being a Sangoma or traditional healer, means that the person must have a dual role in the community.
He or she will be a traditional healer, but must not forget his or her role as a mother, father, brother or sister.
00:10:58:00 to 00:11:08:01
During this part of the ceremony, the graduate will be led by experienced Sangomas through the tasks of collecting food, firewood, cooking and the process of preparing the food.
00:11:16:06 to 00:11:19:20
She will be taught not to be afraid and not to forget her important role as a woman.
00:12:01:24 to 00:12:12:15
Her hands are constantly anointed with wet earth and a mixture of the remains of the secret herbs. The Sangomas guide her step by step as if this is the first time she is performing these tasks.
00:13:06:08 to 00:13:12:14
The four plates represent the family, the father, mother, son and daughter.
00:13:14:03 to 00:13:19:02
Once the symbolic meal is prepared, she will offer it to a MADALA, an old man.
00:13:32:06 to 00:13:38:15
He must approve of the gift and pay for it as a token of appreciation to the ancestral gods for providing the food through the woman.
00:14:20:20 to 00:14:38:10
The bone of the slaughtered goat will be added to ditaola, meaning the ingredients of the Sangoma’s bag of bones and sacred objects. He explains that if the bone is strong and should land one way, it is a bad omen. Should the bone land differently, it would be a good sign.
00:14:42:07 to 00:14:54:02
This is a continuation of the chores to give the graduate confidence in using tools such as LEHUDU – a maize-grinding tool and not to be afraid of using a knife for slaughtering purposes.
00:15:02:12 to 00:15:12:03
Mrs. Shabango and the other Sangomas retreat to the place of meeting, to sing praise songs and give thanks to the ancestors. They are happy that everything is going well so far.
00:15:26:18 to 00:16:16:07
This is a scorching time of the day. Temperatures soar well beyond forty degrees Celsius.
While the Ithwasane, the graduate, are being counseled by some elders, Mrs. Shabango takes a break to be with her son and to enjoy some MQOMBOTHI, home brewed beer.
Most of the men have been drinking steadily over the span of two days in preparation of the event, the heat and alcohol are starting to take effect. They seek the cool shade of the Mango tree and a few peaceful moments while nodding off.
Everyone is welcome to attend the graduation ceremony, but should the visitor have alterior motives, the Sangoma would know immediately and the unwelcome visitor will be prevented from entering the yard by the spirits present at this occasion. The yard is blessed and protected.
00:16:21:22 to 00:16:32:03
There is no handbook or prescribed formula for these rituals. Through the songs, dance and drumbeats, the spirits of the old gods inform Mrs. Shabango how to proceed.
00:16:46:05 to 00:16:55:11
The brightly colored MUTI – medicine is sprinkled in the shallow hole in the ground to trap all evil and disease immerging from the graduating woman during this ceremony.
00:17:01:03 to 00:17:05:05
The same bright substance is used to mark the goat requested by the ancestors.
00:17:18:01 to 00:17:32:23
A spear is driven into the ground, an important symbol to reassure the ancestors that the past is still held sacred, that little has changed. This ancient weapon, also represent the previous lives of the ancestors present here.
00:17:47:04 to 00:17:50:12
She drinks from the pulsating vein of the animal, which is still alive.
00:17:58:20 to 00:18:10:02
The blood will rid her body of evil and disease. There is another important reason for this act, it will help her later on to find parts of the animal whose blood she has drunk.
00:18:15:05 to 00:18:27:14
She is forced to empty a twenty five-liter can of water. The mixture of warm, fresh blood and huge quantities of water mixed with Muti (medicine) makes her vomit. Thus ridding her of impurities.
00:19:44:22 to 00:19:52:02
By lying down and patting her hands, this Sangoma shows respect to her senior. Bringing her water is an honor.
00:19:55:02 to 00:20:03:18
No part of this animal will be wasted. The meat will be shared by the people present at the graduation and ceremonial accessories will be made out of the hide.
00:20:10:05 to 00:20:23:22
The hole in the ground is temporarily covered while some women prepare the MUGAMASI, the goat’s skin that will be worn by the woman only if she graduates.
This serves the same purpose as a toga at any academic graduation ceremony.
00:20:27:14 to 00:20:45:11
A quick lunch consists of home-baked cookies and tea. The graduate’s family provides the food, the beer and everything necessary for the duration of the ceremony.
The graduate is not allowed any food. Under the watchful eyes of an old woman, she awaits the test about to happen.
00:20:46:11 to 00:20:50:09
Meanwhile, these women prepare for the next ritual by braiding a tail of grass.
00:20:54:14 to 00:20:59:05
Parts of the goat still to be used in the ceremony are prepared and set aside.
00:21:08:12 to 00:21:20:15
She crawls on her knees with her arms crossed. In this humble posture before the gods will she swallow pieces of raw meat from the goat and offer every second piece to the ancestors.
00:21:27:04 to 00:21:33:09
The burning tail of dried, woven grass gives light wherever she goes and the gods of prosperity will be with her.
00:21:42:14 to 00:21:54:23
While she cleans her tired body by vomiting yet again, the drums speak to the ancestors. The origin of these rhythms is unknown and the Inyangas beating on the leather skins will not question the source.
00:21:58:08 to 00:22:20:11
Drums are the most powerful instruments in communicating with the ancestors, they are the vehicles for transporting souls between different worlds and the women each reacts to the beats in a different way.
Some are happy and give praise through song and dance, some turn introspective and communicate as if in a trans-like state with their forefathers.
00:22:52:15 to 00:22:57:09
The hole in the ground is filled. All evil and disease is trapped within.
00:22:59:13 to 00:23:45:14
It is time for the most crucial test of becoming a full-fledged Sangoma or Inyanga. The gal bladder and a small bone from the slaughtered goat whose blood she drank, is hidden by relatives of the woman. This is done in great secrecy, the woman is isolated while these items are hidden. In some instances it is known that the objects may be hidden miles away from the graduation location, somewhere on a mountain or in the fields. The ultimate test lies in the finding of these objects. She will be led like a blind person by the ancestral spirits and the blood of the goat inside her to the secret locations of the bladder and bone of the animal. The spirits will possess her and if they are satisfied, will lead her to the objects.
00:23:49:13 to 00:23:58:14
She is followed by a handful of assistant Sangomas. In this case, the first object the gal bladder, was hidden with an unfamiliar woman, several blocks away from Mrs. Shabango’s yard.
00:24:02:12 to 00:24:16:19
She might pass the location where the objects are hidden several times before finding them. The spirit passes information to her when she touches people with the LETŠOBO. Her assistants carry leafed branches resembling the letšobo.
00:24:22:01 to 00:24:33:14
The drumbeats and song carries the message of the spirits to her. The words of the song means – “Open the wallets of the Spirits”. Meaning to reveal the gifts that have been hidden away.
00:24:42:12 to 00:25:06:21
She is in the garden of the woman possessing the gal bladder, kneeling in front of her. Before the graduate tries to locate it, she speaks to her forefathers in a strange, distorted voice and wrings her hands for they must search the woman and have to find the object on her. The gal bladder is hidden in the headdress of the woman. Her hands go straight to this place, she finds it immediately.
00:25:23:13 to 00:25:33:06
On returning jubilantly to the house of Mrs. Shabango, they find rejoicing welcome from the Sangomas. The spirits have already informed those waiting at home of the successful first find.
00:25:45:02 to 00:26:04:05
The Ithwasane presents the gal bladder to Mrs. Shabango, it is proudly displayed in a basket by the senior Sangoma’s feet. If the Ithwasane is successful, the bladder will be placed in her hair during graduation…but there is still another two objects that has to be brought back.
00:26:07:22 to 00:26:25:22
The Ithwasane gathers strength from dancing to the beat of the drums and song before she sets off to find the bone, which may be more difficult to locate than the gal bladder. The spirits will guide her through the letšobo in her hand made from the tail of a WILDEBEEST, to smell or sense where the objects may be hidden.
00:26:42:00 to 00:26:56:10
A woman with a baby has the bone hidden in the fold of her dress. The Ithwasane finds the pocket immediately, not even searching any other part of the woman. They return to the place of the ceremony and the waiting senior Sangoma.
00:27:24:20 to 00:27:44:09
The last task is to find a bag of decorative beads that will be placed upon her as essential accessories to the Sangoma. She keeps searching the onlookers and participants, sensing that the bag of beads is actually hidden in close proximity of the yard. She is right. The beads are kept with a proud and happy relative in front of the garden.
00:28:24:23 to 00:28:55:03
Every Sangoma decides on the colors of their garments and beads according to what have been revealed in dreams. Their ancestors will instruct them in their choice of animal patterns, colors and material.
Now she is allowed to wear the official regalia of a full-fledged traditional healer. The women decorate her in brightly colored beads and the mugamasi, the hide of the slaughtered black goat. She will keep this regalia throughout her life while practicing traditional African medicine.
00:29:28:13 to 00:29:40:01
Now the spirits will seek a medium to come out and speak. They will use the person to convey their message. The chosen person might be any of the onlookers or participants…it could be anybody.
00:30:20:02 to 00:30:27:03
It is a young Sangoma. He is chosen to represent them. They will use his body as a means to communicate directly.
00:31:07:02 to 00:31:25:01
It is important to know that the ancestors have completely taken over the body of the young Sangoma. Every word he speaks and every dance he performs will not be his, but will be under the guidance of the ancestors. They use his body as a medium to those people present at the ceremony.
00:31:31:07 to 00:31:37:12
“We are coming out, help us, we are all happy now, we need your help, we are sick, so help us.”
00:33:00:06 to 00:33:08:16
“Please, I’m coming back, can I take it? I’m crying. I’m crying for a tiger’s hide. Can you provide me with one?”
00:35:04:15 to 00:35:29:05
The next ritual will be a test of the healing powers of the initiated Sangoma. A woman with the same ancestral lines is brought forward, the woman has several evil spirits within her that has to be identified by the Sangoma and expelled. Each spirit will come out in a different form through the Sangoma.
Muti is being applied to the woman to help with the healing process. The muti consists of a mixture of honey and medicine.
00:35:44:01 to 00:35:52:16
She represents ancient ancestors by crawling on her hands and knees, people from before fire were discovered, before man walked the earth as human beings.
00:36:03:15 to 00:36:32:22
The evil spirits are extracted and taken in by the Sangoma, until she will in turn rid of them in the plastic bucket containing a coin belonging to the affected woman. The coin will trap the spirits, the ritual will be the first true test for the Sangoma and failing to extract the evil spirits would mean that the healing spirits within her are not happy about something. The whole initiation process will have to be tracked back and carefully examined to see where something could have gone wrong and why the ancestors are dissatisfied.
00:36:58:02 to 00:37:11:20
She finds the first evil spirit within the woman, this spirit seems to have taken on the form baby and is trying to suckle on the woman’s breast. The assistant and other Sangomas help her to take it in and expel the spirit.
00:37:23:09 to 00:37:28:14
The second spirit is very strong and comes out in the form of an undead person, or a zombie.
00:37:33:12 to 00:37:36:02
The assistant shows concern over the strength of the demon.
00:37:40:08 to 00:38:01:01
An assistant Sangoma will hold on to her forming a barrier between the exorcist and the spectators. Some demons are very strong and will completely possess the Sangoma extracting them, the assistant is reassurance that control is kept over their actions. They might take over the body of the Sangoma and put her in danger, she will be there to expel them from the Sangoma.
00:38:08:16 to 00:38:11:23
Altogether, six evil spirits came out of this woman.
00:38:18:24 to 00:38:23:20
Some resembling familiar creatures, others did not show any recognizable form.
00:38:26:18 to 00:38:36:09
After tremendous effort and physical agony, she overcomes the power of the demon and moves to the plastic bucket to expel the extracted evil spirit from her body.
00:38:46:02 to 00:38:56:17
The most significant spirit to be exorcised clearly resembles a dog. The form and strength of this spirit is remarkably visible when entering the body of the Sangoma.
00:39:20:11 to 00:39:29:06
The Sangoma retires to the meeting place in the same manner as she came out. She displayed exceptional healing powers during this important ritual.
00:39:54:16 to 00:40:09:05
An old man arrives, bringing the late afternoon with him. The day is still very hot, but the sun is casting lazy shadows on the ground which bring some relief and seems to sense the end of the graduation ceremony approaching.
00:40:11:10 to 00:40:26:01
Once again, a pan filled with mixed herbs is prepared to be burned. The herbs will be used in a cleansing ritual to rid the Sangoma completely of the evil spirits cast out during the healing process of the woman relative in the last ritual.
00:40:32:18 to 00:40:57:12
Two white chickens are sacrificed. Their blood spilled over the burning herb mixture. There is a definite reason why two white chickens are used in this process - they resemble purity. Each chicken represents a different culture in the woman’s line of ancestors. One line of her ancestors is SOTHO, while the other line is SHANGAAN.
00:41:12:06 to 00:41:36:05
She is a very happy, but extremely tired Sangoma, offering a number of praise songs to her ancestors whom guided her and stood in favor for her to complete the initiation ceremony successfully. Now she can go to her home more than three hundred and fifty kilometers from here and practice the ancient tradition of being a traditional African healer, called a Sangoma or Inyanga.
00:41:47:13 to 00:41:59:08
Mrs. Shabango shows visible concern for the Sangoma’s well being. She is tired. Her graduation time came at an age not preferable to undergo these stringent physical and mental trials.
00:42:19:12 to 00:42:40:21
The Ithwasane with a leopard skin is the first to be called. Again the elated spirits of the ancestors choose to come out, this time through the three Amathwasane. They use these women to convey a message of praise and happiness, thanking Mrs. Shabango’s family and her ancestors for having the healing powers.
00:42:46:04 to 00:42:57:08
The Amathwasane speak with the voices of the ancestors. They say: “We are crying to graduate, we want to graduate, we are ready but afraid. It is painful.”
00:43:20:05 to 00:43:30:22
When the ancestors call, they must listen. This is the way for the spirits to let us know that they exist amongst us, as they have for so many centuries.
00:45:38:05 to 00:45:47:22
It is through the healing powers of the Sangoma or Inyanga that the spirits of our ancestors and our proud traditions stay alive for many centuries to come.
00:46:40:00
Soundtrack ends.