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An Investigation Into the Role of Xhosa Male Initiation in Moral Regeneration

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An Investigation Into the Role of Xhosa Male Initiation in Moral Regeneration AN INVESTIGATION INTO THE ROLE OF XHOSA MALE INITIATION IN MORAL REGENERATION by LUVUYO NTOMBANA STUDENT NUMBER 208051218 Thesis submitted in fulfilment of the requirements of the degree of DOCTOR PHILOSOPHIAE in the FACULTY OF ARTS at the NELSON MANDELA METROPOLITAN UNIVERSITY PROMOTER: PROF. H.C. PAUW DECEMBER 2011 DEDICATION THIS STUDY IS DEDICATED TO MY SON, LATHITHA ILANGA NTOMBANA WHOM I COULD NOT SPEND ENOUGH TIME WITH DURING MY STUDIES AND HE CUNNINGLY UNDERSTOOD THAT DADDY HAD TO GO TO WORK i DECLARATION BY STUDENT NAME : LUVUYO NTOMBANA STUDENT NUMBER: 208051218 QUALIFICATION: D PHIL (ANTHROPOLOGY) TITLE OF PROJECT: AN INVESTIGATION INTO THE ROLE OF XHOSA MALE INITIATION IN MORAL REGENERATION DECLARATION In accordance with Rule G4.6.3, I hereby declare that the above-mentioned thesis is my own work and that it has not previously been submitted for assessment to another University or for another qualification SIGNATURE ………LNTOMBANA……………………………………………... DATE……………....JANUARY 2012………………………………………………. ii ACKNOWLEDGEMENTS Recognition and appreciation go to the following people who have equally contributed to the success of this thesis: To my promoter and mentor Prof. HC Pauw of the Nelson Mandela Metropolitan University for his unwavering and consistent guidance during the preparation of this thesis. Prof, you have succeeded in converting me into an „anthropologist‟, for that I salute you. To Prof. M. Lamla from Walter Sisulu University for his prompt advice and assistance whenever I needed him. To all my family members and friends who have been very understanding and patient with me during my years of study, as I could not attend to some of their business due to work load. To the guidance and advice of Mr H. Dweba who has spent almost all his life trying to comprehend effective ways of intervention in making the Xhosa initiation practice a safe place for all. To all the informants from all areas that were chosen for this study; to traditional leaders and, in particular, to Chief Boklein, Ah! Jong‟usapho, who shared his life story with a stranger like me. To the Nelson Mandela Metropolitan University and Vodacom for their financial support, without whom, this study would not have been completed. To the Department of Research Capacity Development, in particular Ms Belinda Du Plooy for her support, and their valuable research empowerment workshops. To Miss. Pamela Makati and Mrs.Thokozile Mabeqa who assisted in proofreading and editing the final thesis. Lastly, yet importantly, I am mostly grateful to uQamata, uNkulunkulu and uMvelingqangi (God Almighty) for the strength and grace to see me through this project even when conditions were not favourable. iii ABSTRACT This research study in Mdantsane (East London), Whittlesea (Hewu), Njiveni (Libode) and Cala sought to investigate the role of the amaXhosa male initiation in moral regeneration focusing on socio-cultural, educational and religious aspects related to moral values. The role of the amaXhosa male initiation as a rite of passage from boyhood to manhood, how it was viewed in the past, its impact upon the initiates and its contribution to the moral upholding of values were investigated. It was further intended to establish whether westernisation and urbanisation brought a shift of meaning and emphasis to the current initiation practice and, if so, to what extent has the ceremony departed from traditional norms and what challenges the ceremony has to face at present. A qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation Research findings suggested that in the past the amaXhosa male initiation played a role in the instruction of moral values. However, this study identified a shift of meaning in the practice which has been more evident in urban than in rural areas. The shift suggested that the instruction role has changed in prominence and there is less emphasis on teaching and appropriate adult behaviour. Moreover that the amakhankatha, who had the major role in teaching of the initiates are now participating in making the role less effective and sometimes introducing influences that are destructive to the initiates. Such negative influences include abuse of alcohol and drugs, promiscuity among the youth and disobedience of elders. It is argued that revisiting the teachings surrounding male initiation may cultivate productive debates on how young males are taught morality in today‟s society. Furthermore, that if the Xhosa male initiation could be contextualised it can play a role in the instruction of boys as they graduate to manhood and that can contribute to moral regeneration in South Africa. iv SUMMARY Chapter 1 covers the Introduction and Background to the study. This chapter provides a brief background of the Xhosa initiation practice as one of the old practices that are observable in other South African ethnic groups, Africa and the world. In this chapter, it is acknowledged that much research on initiation and circumcision has been conducted but such work concentrates more on circumcision, HIV and AIDS and minimising deaths of initiates. There has been less research work recently undertaken on the traditional and current role of initiation in building the moral fibre of the society. It is acknowledged in this chapter that now is the time to seek alternatives from African culture, values and practices in order to tackle contemporary societal challenges. Hence this research study is conducted in the realm of cultural anthropology and the research methodology that will be presented in the next chapter is from a social scientific point of view. Chapter 2 covers the Research Methodology. In terms of research design and methodology, a qualitative research method involving an ethnographic study was utilised, which includes in-depth, semi-structured interviews (formal interviews and informal discussions) and participant observation. Four different areas were chosen for this research namely, Mdantsane (in East London), Whittlesea (Hewu), Njiveni (Libode) and Cala. Mdantsane is a symbol of township and urban life. Whittlesea, a semi-urban area, Cala and Njiveni in Mpondoland are a symbol of rural life. The main reason to include Njiveni in Mpondoland was that the initiation practice was abolished and has only recently been re-adopted in Mpondoland. Chapter 3 addresses the initiation process itself as a rite of passage. This chapter offers a broad background of the Xhosa initiation practice from two angles; firstly by identifying this practice as a rite of passage that is not only practised by the amaXhosa but also by other groups in South Africa and other nations all over the world. Secondly, that the Xhosa initiation practice has from as early as the seventeen hundreds been identified as an institution where moral values were instilled upon boys as they graduated to manhood. After v having looked at the meaning of the moral concepts, an endeavour is made to find out how these values are regarded in the Xhosa culture and their implications for the initiation practice today. It is considered that in the past the Xhosa initiation practice played a tremendous role in the building of moral fibre of men and that role has deteriorated due to various reasons discussed in this thesis. Chapter 4 looks at characteristics that are related to culture and culture change in relation to the Xhosa initiation practice. This chapter argues that major factors such as colonisation, industrialisation and urbanisation had a great influence on cultural change in South Africa. Furthermore, these factors may have affected the shift or change in the practice of the Xhosa initiation. The observable escalating problems associated with the Xhosa initiation practice has resulted into some people calling for its discontinuation mainly arguing that it is no longer safe and it does no longer play a positive role in the community. Even in the midst of all the problems associated with initiation, this practice is becoming more and more popular that even areas such as Mpondoland which abandoned the practice in the past, has re-introduced it. Despite the escalating number of casualties, Mpondo boys are not willing to give up this practice. Although initiation is quite popular in some of the urban and rural communities, this practice is struggling to find its effective role in the contemporary South African context. Chapter 5 covers the legislative framework which regulates circumcision and initiation schools under the current political milieu. With the advent of democracy, the democratic constitution seeks to ensure that the rights of all South Africans are respected, including children‟s rights, cultural rights and religious rights. The Xhosa initiation which includes, traditional circumcision is regulated by different Policies, Acts and Procedures as entrenched in the South African Constitution. The introduction of laws guiding circumcision and the practice of initiation were viewed as infringements of cultural rights while the Department of Health and the government maintained that their intension was to make initiation safe for its participants. In this chapter it is acknowledged that South Africa is faced with a challenge of bringing various vi cultural practices in line with the constitution. This chapter further explores the merits and demerits of the role of regulating circumcision and initiation practices and the impact of such regulations in curving problems associated with initiation schools. Chapter 6 looks at the present meaning of initiation and its role in Xhosa communities. The findings in this chapter are in reference to the three areas related to morality namely, socio-cultural aspects, education and religion. The views from the informants correspond with the literature study discussed in chapter three that the initiation practice did play a positive role in instilling good moral values to boys as they graduate to manhood. The older informants argue that this moral role is no longer visible more especially in Mpondoland and in urban areas.
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