Doctoral Degrees (Centre for Africa Studies)

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Browsing Doctoral Degrees (Centre for Africa Studies) by Subject "Amagqirha"

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    Ukuthwasa initiation of amagqirha: identity construction and the training of Xhosa women as traditional healers
    (University of the Free State, 2009-05) Mlisa, Lily-Rose Nomfundo; Nel, J. P.; Pretorius, E.
    English: The study explores ukuthwasa initiation process amongst amaXhosa women in the Eastern Cape Province. The focus is on the training of women amagqirha in three areas in the Eastern Cape. The study looks at how the women are trained as amagqirha and how they construct their multifaceted identities during their tedious five-year training process. The Komanisi iphehlo is used as a paradigmatic model school for the training of amagqirha. The ritual of ukuthwasa is analysed as a transformational practice that operates changes in those who undergo it. A brief review of the interface between ukuthwasa and Christianity is included and reflections in specific historical and socio-cultural contexts are provided. AmaXhosa have been shaping and reshaping their ethnicity, religious culture, their identities and political systems during the course of political instability and economic and social-cultural challenges, including challenges during the democratic government. Such challenges affected amaXhosa as a nation and their religious life, as traces of such can be observed in transformations that have affected ukuthwasa practice. The study reveals the structure of the training process and incidents that led to the evolution of ukuthwasa, ritualism, symbolism, myth or magic and possible inexplicable realities of the world of ukuthwasa, to reveal the epistemologies and existential realities of ukuthwasa and female experiences. The polymorphism of ukuthwasa demands the use of various theoretical approaches to explain the process and practice of ukuthwasa. Consequently, that led to the use of a triangulation approach as a method of choice to collect, analyse and interpret the data. The grounded theory method was used. The life histories of four trainers and the spiritual journey of the researcher are used as retrospective data to explain the process, existential experiences and practice of ukuthwasa. In total, 115 participants, including amagqirha, faithhealers, public community members, family members of those who thwasa, initiates and key public figures have been interviewed through structured and unstructured interviews. Verification and soundness of data collected are maintained by means of verifying data through focus groups. Results reveal that the amaXhosa experience ukuthwasa as a cultural initiation process that helps in nurturing, awakening and stimulating the person’s umbilini (intuition), which is an inborn gift used in divining. Umbilini is the only skill used to assess, diagnose and treat their clients and patients. Therefore amagqirha use inductive ways of assessing their clients. Through ukuthwasa initiation, women are able to understand their ‘self’ better. Ukuthwasa also instils maturity and opens up insights into their other gifts such as ‘leadership’ skills. In that way, ukuthwasa enhances their identities. In addition, amaXhosa understand ukuthwasa as a reality and an inborn gift that runs in families. The result is also that ukuthwasa is a complex and abstract phenomenon that unfolds as a long process and is never completed fully in its entirety; only death relieves a person from its demands. It is fraught with various crises and to reject it is to invite continuous crises and ultimately madness and death; the best way is to accept it. To treat ukuthwasa as a possession and as a psychological phenomenon or syndrome is to underestimate the primary factor of the inborn disposition’s importance as cultural text and cultural discourse. Variations in the structure and procedures carried out in ukuthwasa are identified within the cultural group and other Nguni cultures, as well as at national and international level. Furthermore, there is an inevitable interface between ukuthwasa and Christianity. The amaXhosa believe in one, universal world. The infusion of cultural doctrines with Christian values leads amagqirha to construct their multiple identities as amagqirha, faith-healers, powerful healing women as well as women leaders in the cultural and Christian healing profession.