Nel, J. P.Pretorius, E.Mlisa, Lily-Rose Nomfundo2016-01-132016-01-132009http://hdl.handle.net/11660/2171Thesis (Ph.D.(Centre for African Studies))--University of the Free State, 2009𝑬𝒏𝒈𝒍𝒊𝒔𝒉 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. ___________________________________________________________________𝑨𝒇𝒓𝒊𝒌𝒂𝒂𝒏𝒔 Hierdie studie ondersoek 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢-inisiasieproses onder 𝘢𝘮𝘢Xhosa-vroue in die Oos-Kaap. Die fokus is op die opleiding van vroulike 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢 in drie gebiede in die Oos-Kaap. Die studie kyk na die wyse waarop vroue opleiding as 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢 ondergaan en hoe hulle hul veelvlakkige identiteite gedurende hierdie lang opleidingsproses van vyf jaar saamstel. Die Komanisi iphehlo word gebruik as ’n paradigmatiese model skool vir die opleiding van 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢. Die ritueel van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 word geanaliseer as ’n transformasiepraktyk wat veranderinge bewerkstellig in diegene wat dit deurloop. ’n Kort oorsig oor die raakvlak tussen 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 en die Christengeloof word ingesluit en daar word spesifiek in historiese en sosiokulturele konteks oor besin. 𝘈𝘮𝘢Xhosa het hul etnisiteit, godsdienstige kultuur, identiteit en politieke stelsels gevorm en hervorm te midde van politieke onstabiliteit en ekonomiese en sosio-kulturele uitdagings, insluitende uitdagings binne die konteks van die demokratiese regering. Sulke uitdagings het ʼn invloed op die 𝘢𝘮𝘢Xhosa as ʼn nasie in hul godsdiensbelewenis gehad, aangesien tekens daarvan bespeur kan word in transformasieprosesse wat die 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢-praktyk raak. Die studie openbaar die struktuur van die opleidingsproses en gebeurtenisse wat gelei het tot die evolusie van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢, ritueel, simboliek, mites, towerkuns en realiteite van die wêreld van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 wat moontlik nie verklaar kan word nie, om sodoende die epistemologie en eksistensiële realiteite van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 en die ervarings van vroue weer te gee. Die polimorfie van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 vereis die gebruik van verskeie teoretiese benaderings om die proses en praktyk van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 te verduidelik. Gevolglik het dit gelei tot die gebruik van ’n drievoudige benadering as ’n metode om die data te versamel, te analiseer en te interpreteer. Die grondslagteorie-metode is gebruik. Die lewensgeskiedenis van vier instrukteurs en die geestelike reis van die navorser word gebruik as retrospektiewe data om die proses, eksistensiële ondervindings en praktyk van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 te verduidelik. Onderhoude is met 115 deelnemers gevoer, insluitende 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢, geloofsgenesers, lede van die gemeenskap, familielede van diegene wat thwasa, beginners en openbare sleutelfigure, deur middel van gestruktureerde en ongestruktureerde onderhoude. Die verifikasie en betroubaarheid van ingesamelde data is verseker deur die data deur fokusgroepe te laat verifieer. Die bevindings het bevestig dat 𝘢𝘮𝘢Xhosa 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 as ʼn kulturele inisiasieproses beleef wat meehelp om ʼn persoon se umbilini (intuïsie) – ʼn aangebore gawe wat vir voorspelling gebruik word – te koester, te laat herontwaak en te stimuleer. Umbilini is die enigste vaardigheid wat gebruik word om die kliënte en pasiënte te assesseer, te diagnoseer en te behandel en daarom gebruik 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢 induktiewe prosesse om hul kliënte te assesseer. Deur middel van 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢-inisiasieproses word vroue in staat gestel om hul ‘eie ek’ beter te verstaan. 𝘜𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 bring verder volwassenheid teweeg en maak hulle bewus van hul ander gawes, soos die gawe van ‘leierskap’. Sodoende versterk 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 hul identiteit. Verder beleef 𝘢𝘮𝘢Xhosa 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 as ’n realiteit en ’n aangebore gawe wat in families aangetref word. Gevolglik is 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 ’n komplekse en abstrakte verskynsel wat oor ’n lang periode ontwikkel en wat nooit ten volle afgehandel word nie; slegs die dood bevry ’n persoon van die eise wat dit stel. Dit gaan gepaard met verskeie krisisse en om dit te verwerp, is om verdere krisisse uit te lok, wat uiteindelik uitloop op kranksinnigheid en die dood; dit is beter om dit eenvoudig te aanvaar. Om 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 as ’n geestestoestand en ’n sielkundige verskynsel of sindroom te beskou, is om die primêre oorsaak van die belang van die aangebore gawe as kulturele teks en kulturele diskoers te onderskat. Variasies in die struktuur en prosedures wat tydens 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 gevolg word, word binne die kulturele groep en ander Nguni-kulture, sowel as op nasionale en internasionale vlak geïdentifiseer. Verder bestaan daar ook ’n onvermydelike raakvlak tussen 𝘶𝘬𝘶𝘵𝘩𝘸𝘢𝘴𝘢 en die Christelike geloof. 𝘈𝘮𝘢Xhosa glo in een, universele wêreld. Die vermenging van kulturele leerstellings met Christelike waardes lei 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢 daartoe om hulle meervoudige identiteite as 𝘢𝘮𝘢𝘨𝘲𝘪𝘳𝘩𝘢, geloofsgenesers, invloedryke, genesende vroue te konstrueer, asook as vroueleiers in die kulturele en Christelike geneeskundige professie. ___________________________________________________________________enHealers -- South AfricaTraditional medicine -- South Africa -- Eastern CapeXhosa (African people) -- Rites and ceremoniesXhosa (African people) -- Social life and customsTraining stagesUmbiliniAmasikoGender constructionIntlombeAmagqirhaIdentityXhosa rites of passageUkuthwasaIntwasoThesisUniversity of the Free State