𝘜𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 initiation of 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢: identity construction and the training of Xhosa women as traditional healers

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 affected𝘢𝘮𝘢Xhosa 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. ___________________________________________________________________