Initiation School Amongst the Southern Ndebele People of South Africa: Depreciating Tradition or Appreciating Treasure?

Abstract

The concept "initiation school" refers to a type of school that was initially established as a secret rite, which, in a symbolic sense, serves as the teenager's "transit education" or "pa$sport" to adulthood. Currently, in South Africa, many opinions are voiced against initiation, mainly because it prevents children from attending formal school for up to ten weeks to attend the initiation schools, and, a rising number of youngsters lose their lives as a direct result of the unprofessional circumcisions that are executed. The matter has become so serious that a new Bill to monitor registration and control of initiation schools was approved in Parliament in 2003. Despite this controversy and the control measures that have been put in place, initiation schools still forms the backbone of traditional education.This research aimed to determine what the initiation schools of the Southern Ndebele people of South Africa entails and what value the Southern Ndebele people attach to this type of traditional education. The study revealed that their initiation, when viewed against the work of Arnold van Gennep (1909Gennep ( , 1969 consists of three significant phases, i.e., the phase of severance, separation and isolation, the phase of thresholding, restoration, preparation and entrance and the phase of inclusion, absorption and incorporation. The study also revealed that initiation, as it is performed today, is consistent with community values and, to a large extent, serves to contribute to the education of the young people of the Southern Ndebele Tribe in that it supports and assists the parents with the difficult task of disciplining their children and transferring the norms and values of the Southern Ndebele, such as respect for others, the observation of

Insights from traditional initiation teachers (Basuwe) on the influence of male traditional initiation (lebollo) on the behaviour of schoolboys

“…Firstly, literature on the topic is limited (Van Rooyen et al, 2006). Secondly, the cultural practice of initiation is secret, with the result that it was difficult to find basuwe who were willing to be interviewed and thus the sample is very small.…”

“…Spiritual education serves as the initiate's introduction into the world of the 'unseen and supernatural'. It involves the teaching of, amongst other things, important rites, dances and ceremonies to please the gods, the significance of the careful observation of norms, customs and traditions in an attempt to give pleasure to and worship the ancestors and the adult's role in religious practices (Van Rooyen et al, 2006). Through prayers and praises, initiates can invite their ancestors and God to be among them during the initiation process (Maharasoa & Maharaswa, 2004).…”

“…The initiates also take collective responsibility for whatever goes wrong at the initiation school because it is thought that the continued existence of society cannot be the responsibility of one person (Maharasoa & Maharaswa, 2004). Initiates thus learn to honour the chief and the tribal customs; to have a high regard for those older than themselves; to appreciate the things that are important in the society and to respect and comply with tribal taboos (Van Rooyen et al, 2006). Based on the forgoing, it is clear that traditional initiation programmes aim at producing men who will be responsible citizens within their families, communities, societies and country.…”

“…Opponents of initiations schools (Ntombana, 2011: 636) however, believe that the behaviour and actions of the initiated boys "does not conform to the expectations that are carried by the ritual; even though they have undergone the ritual, their lives are the same as when they were boys". Little research has been done on the possible influence of initiation schools on learner behaviour (Mohapi, 2007;Mohlaloka, 2014;Van Rooyen, Potgieter & Mtezuka, 2006) and even less on how to address behavioural problems seemingly stemming from initiation schools (Mohlaloka, 2014). Mohlaloka et al (2016) found that many formal school teachers struggle to deal with the deviant behaviour of boys returning from initiation schools.…”

“…Young men within the community are initiated when they reach a certain age in order to prepare them for their future roles in their respective communities. Mgqolozana (2009: 29) Male circumcision forms an important part of the initiation process and is symbolic of the above-mentioned transition (Malisha, Maharaj & Rogan, 2008;Matobo, Makatsa & Obioha, 2009;Van Rooyen et al, 2006;Venter, 2013). This happens between an initiate and a traditional surgeon in a secluded area while other initiates wait for their turn.…”