MKHULU MNGOMEZULU

I was born Ignatia Cynthia Madalane, but if you were to call me by that name, I would kindly correct you and ask that you call me Mkhulu Mngomezulu, which means grandpa Mngomezulu.That is the literal translation but the more appropriate translation would be ‘elder Mngomezulu’. You are already wondering why I am called Mkhulu in the first place when I am a woman. Oh, sorry you can’t see that I am a woman but names should have hinted to you that I am female. Let me provide a simple explanation so that I don’t drag the point of this paper by digressing into other complicated matters like gender dynamics. That is a topic for another paper altogether.

I am Mkhulu because I am governed by male ancestors.

In isiZulu we would say ‘ngibethwe amakhehla’, meaning I am ‘dressed’ or ‘covered’, ‘walking with’ male ancestors. That is as simple as I can get for now. Let’s agree that I will work on another paper to explain this further. 

The level of confusion I get with the request to call me Mkhulu Mngomezulu is astounding. Understandably so because in South Africa, ubungoma, traditional healing practice, was historically a clandestine affair. I really don’t think I have to go into the details of how colonization rendered African Spiritual practices as pagan, heathen, demonic, barbaric, etc. The majority of us became Christians and lost our indigenous spiritual practices. The illegalization, demonization and thingification of African spiritual practices was further intensified by the introduction of the Witchcraft Suppression Act of 1895 implemented in what was then called the Cape of Good Hope, and later, the Witchcraft Suppression Act of 1957, amended in 1970 and applied in the country as a whole. It is therefore not surprising that many South Africans would not be aware of the protocols of naming when one becomes umngoma or, as commonly known, a Sangoma, which is a traditional health practitioner. 

For one to become a Sangoma, one must first have ubizo, the ancestral calling. There are many ways to find out if one has ubizo. The most common is through dreams, and another is through consultation with a qualified Sangoma. For me it was through dreams. No one told me I had ubizo, but my ancestors showed me everything through dreams. I should probably mention here that I am using the word Sangoma here to refer to traditional health practitioners in general  but it should be noted that not all traditional health practitioners are referred to as Sangoma. Some are called izinyanga (healer), amagedla (herbalists), and ababelethisi (midwives). Sangoma is often used to refer to diviners. The South African Traditional Health Practitioners Act of 2007 recognises the following categories, diviner (Sangoma), herbalist (igedla), traditional birth attendant (midwife), and traditional surgeon, those that perform coming of age rituals. While all these healers undergo some kind of training, it is often Sangomas who undergo the process of ukuthwasa, the initiation process, and it is through this process that one acquires their ancestral name. 

Once one has confirmed that they have ubizo, there is a process called ukuvuma ukufa or imvuma kufa (literal  translationaccepting death)that must take place prior to going to ephehlweni, the training college.

Iphehlo or ephehlweni is the place where one is trained to become a Sangoma.  It is the home of one’s gobela, a spiritual mentor/teacher. Unlike western educational institutions, with iphehlo, one does not apply or choose where to go, one is often shown where to go. The most common way to find out where to go is through dreams. Most Sangomas are shown their gobelas through dreams. I was also shown mine through dreams. But there are other ways which vary from individual to individual. The most fascinating of these is when amadlozi, ancestral spirits, take over your body and walk or travel to the place where you are supposed to be. It is not strange to hear a Sangoma saying I woke up one day and was going on with my day and next thing I knew I was at my gobela’s place but I have no recollection of how I got there. It should be noted that not all Sangomas go to ephehlweni, some have ancestral spirits that teach the person everything and will bring along people to simply guide the person through certain processes. 

Imvuma kufa may vary from culture to culture and family to family. That said, it is essentially the process involving the person with ubizo accepting their calling, as well as the family accepting the calling.

It is important to understand that though one person may have ubizo, ubizo is not an individual affair, it is a family affair.

It is for this reason that imvuma kufa is commonly done with the involvement of the family. In some cultures, imvuma kufa may be done by the family alone, while in others it must be done with the assistance of the gobela. The dynamics and technicalities of this process vary but the aim remains the same, to accept and welcome ubizo. 

Once the person with ubizo has gone through imvuma kufa and they have been shown their gobela, they will make the necessary preparations to go ephehlweni. Upon entering iphehlo, there are rituals done to welcome the ithwasa, initiate, into the gobela’s home, esigodlweni, or empandeni. Impande and isigodlo, are all names used to refer to the place where one goes to be trained as a Sangoma. For ease of reference, let us call impande or isigodlo the University of African Healing. One cannot divulge certain things about the processes conducted during the process of welcoming the ithwasa as they are not only unique to each impande, but they are also sacred. That said, one of these processes involve the ithwasa getting their ancestral name. No one is called by their birth certificate name while ephehlweni. If you have not gotten your name yet, people will refer to one as a Gogo or Mkhulu, translated to grandma or grandpa, but once again, the more appropriate meaning would be elder.

The ‘elder’ word is more appropriate as it implies that one is walking with elders, both male and female, because one does not walk with one ancestor but many. 

There are two ways for an initiate to receive their ancestral names. The first one is through a processed ukufemba. Ukufemba is done by a trained healer, known as nyamsoro, and it is done using the Ndau ancestral spirits. The are varying views about what a Ndau ancestral spirit is but the most common and agreed upon is that they are mainly water based spirits. The nyamsoro becomes possessed by the Ndua spirit and it is this spirit that femba, sniffs out the ancestral spirits from ithwasa. They will first get rid of the bad spirits and throw those away, and then the good ancestral spirits will come out and introduce themselves. The most common of these ancestral spirits are the Nguni, the Ndau, and the bloodline ancestral spirits, the owners of isikhwana, meaning owners of the ancestral gift. At this point the spirits are using the body of the nyamsoro to speak. Thus, the itswasa will find out their new name in this manner. 

The second approach I am familiar with is the process called ukugajekela.

Ukugajekela is when music is used to evoke the spirits of ithwasa.

Certain things which are sacred are done to assist ithwasa and the spirits to come out. Ithwasa will go into a trance while music is being played and becomes possessed by their ancestral spirits. With this process, the spirits come directly out of ithwasa and give their names. 

Let us now go back to imvuma kufa. In this process one was accepting ‘death’, or accepting their calling. When we speak of accepting death, we do not mean in the literal sense. This imvuma kufa can have different meanings for different people. But part of the understanding of imvuma kufa is that one is surrendering one’s will to that of their ancestral spirits, accepting one’s calling.

For one to understand ukuthwasa, one must understand that everything you do is not by choice, one does everything because they are instructed to. 

One is instructed on everything from when to wake up, what to eat, what to wear, how to speak, and how to behave. One becomes childlike in that one is fully dependent on their gobela, called ubaba, father, for instruction on everything. Without this ‘dying’ therefore, it becomes difficult to cope with the process. Some people give up and go home, often with dire consequences. Imvuma kufa also means accepting that there are aspects of your life that may change completely, such as not being able to get married for some people, or not being able to eat certain foods, all depending on the ancestral spirits you walk with. 

Mkhulu Mngomezulu being taught to grind imithi (medicinal herbs) while ephehlweni. Learning different types of imithi forms part of one’s curriculum while ephehlweni. Mkhulu is wearing her thwasa uniform the colours which ordinarily consist of a red or black skirt and top depending on the impande (university). These are accompanied by different types of amabhayi (ancestral cloths). Amadlozi often inform the igodo (ithwasa) what type of amabhayi they want and the thwasa will wear those cloths on top of their red or black skirt.

In addition to having done imvuma kufa, there is what is called Ilanga lokufa (day of death, dying day), which is a phrase used to refer to the day of intwaso (exam and graduation day). It is called ilanga lokufa because one ‘dies’ and ancestors are reborn in the body of the person in question. That is to say Ignatia is ‘dead’ or no longer in charge and Mngomezulu et al are reborn and in charge. I am therefore Mngomezulu. For many people, there may not see any difference between Ignatia and Mngomezulu as they only see the physical body.

Those with open spiritual eyes however can tell from a kilometer away that I am not Ignatia anymore.

Even if they do not know my name, they will address me by Mkhulu or Khehla, or sometimes plural, makhehla, male elders. By doing so, they are acknowledging and addressing the elders I am with. Ignatia may still be there in theory but I am working under the instruction and will of my ancestors. 

In this video, amadlozi, the ancestral spirits, were evoked and were dancing in preparation to fetch imfihlo (hidden items). This was ilanga lokufa (day of death). On this day amadlozi are supposed to publicly fetch imfihlo (hidden items) as a way to show the public that they have been trained and can now do the job. They show off their skills as people being capable of seeing beyond the naked eye. Intwaso ceremony is a public affair and other Sangomas often attend the ceremony to see that the ithwasa was well trained. Depending on impande, the following items are hidden on the day; inyongo (gall bladder), ijazi (goat skin), iwashi/watch/inhlolo (goat bone used in diving), in some impande they also hide the goat as well. This is one of those things in which one can testify that as Ignatia, it would be impossible to get the hidden items, but Mngomezulu et al were able to get these items as they are able to see beyond the naked eye. Ilanga lokufa is the day amadlozi show up and show off who they are. Some of us have very little recollection of what happens on this day as majority of the time, one is edlozini, meaning in ancestral spirit mode. Amadlozi take control of the body and mind.

There are many ways in which ‘dying’ becomes manifest in the life of a Sangoma to show that Ignatia is no longer in charge but Mngomezulu et al are. For instance, there are certain foods which I used to eat but since ilanga lokufa I have been instructed to stop eating and when I do try, the food does not stay in. I am unable to wear heels majority of the time, I cannot cover my head fully, I never used to drink alcohol, but now I occasionally drink on their behalf, and not just any alcoholic beverage but one they want, personality changes, etc. Most Sangomas experience some changes in their life in one way or another after training, sometimes even before. Another painful one is that of having difficulty with relationships. This is common among female Sangomas who are governed by male ancestors like myself. Personally, I attribute this challenge to the fact that when you are female and governed by male ancestors, your personality changes are those typical of men. A topic for another paper surely. 

Calling me by my name, Mngomezulu, therefore, is acknowledging that Ignatia has willingly ‘died’, or accepted their calling. It also means acknowledging and addressing the ancestors I walk with. It is also knowing that it is through this ‘dying’ that as sangomas we are able to do the things we do. It is knowing that through this ‘dying’ that we walk into ephehlweni clueless and empty and come out as diviners, herbalists, and so much more. One can even argue that the entire training process of becoming a Sangoma  is all about learning to ‘die’ so those who came before can be resurrected and use this human body to fulfill OUR mandate. There cannot be divination without ‘dying’, no reading of bones without ‘dying’, no learning and knowing herbal medicine without ‘dying’, there cannot be any healing without us learning this ‘dying’. The dying is a necessary process as it allows one to surrender the ego, let go of the notion of control, and allow those who can really ‘see’, ‘hear’, those who know and can heal, be the ones doing all the work. In my capacity as Ignatia, there is nothing much I can do, it is through Mngomezulu et al, that enable me to do the work I do endumbeni (ancestral consulting room). Calling me by my name, Mngomezulu, is therefore a sign of respect for my elders, a sign of respect for the training I received, and a sign of respect for the calling and the work we do as healers.

Ancestral Terms