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

Abstract

This article aims to describe the outcomes of traditional initiation schools (lebollo), identify reasons for initiates' deviant behaviour at school after returning from lebollo and offer some suggestions on how to reduce deviant behaviour that may be linked to lebollo. The literature review has shown that lebollo aims to equip initiates with competencies that are necessary for adulthood. A content analysis of data emanating from interviews with two traditional initiation teachers (basuwe) identify initiates youthfulness, inadequate time spent at the initiation school, the erroneous view of initiates that they are adults, initiates' unwillingness to embrace the teaching of their elders, alcohol abuse and the inappropriate conduct of parents as reasons for initiates' misbehaviour. The study emphasises the need for close cooperation between formal schools' disciplinary committees and basuwe, as well as between the parents of initiates and basuwe to reduce initiates' misbehaviour.Keywords: Basotho; culture; education; discipline; male tradi tional initiation IntroductionOne of the key problems in schools is that teachers find it difficult to effectively manage learner behaviour towards creating a disciplined teaching and learning environment (Rossouw, 2003;Wolhuter & Meyer, 2007). Black South African school communities are especially plagued by many challenges related to learner behaviour (Masitsa, 2011). Researchers (Du Plooy, 2006;Mohlaloka, 2014) argue that potentially, cultural beliefs and values can cause tension within the school setting. One such a perceived tension is the view that exists among some black school teachers in the formal schooling sector that male learners who have been to initiation schools (makoloane) contribute to discipline problems at formal schools. Mohlaloka, Jacobs and De Wet (2016) found that while teachers in formal schools struggle with "generic discipline problems", they face additional challenges with the deviant behaviour of male learners who return from traditional initiation schools. Traditional initiation schools are conducted over a period of time, away from settlements, in secluded areas. Supporters of this practice often refer to it with reverence as "the bush" or "the mountain" (Venter, 2013; Vincent, 2013). A particularly important group of role-players is the traditional initiation teachers or initiators (basuwe), elderly men of substantial political, economic and social standing, who teach initiates about cultural and health issues and perform certain rituals. (Meissner & Buso, 2007;Venter, 2013). Researchers (Van Rooyen et al., 2006;Ntombana, 2011;Mohlaloka et al., 2016) argue that traditional initiation can make either a positive or a negative contribution to the behaviour of initiated boys. Proponents of traditional initiation (lebollo) believe that lebollo inculcates good moral values in boys and builds society by producing responsible, law-abiding citizens (Ntombana, 2011). Opponents of initiations schools (Ntombana, 2011: 636) however, believe that the be...

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“…The government should play a critical role in this regard by providing training and financial support for initiation school programmes. The immorality and transgression of initiates should also be addressed as they create a misperception about the teachings and practices in initiation schools [ 14 ].…”

“…According to the AIDS Foundation of South Africa [ 7 ], the owner of an initiation school appoints men to reside with initiates throughout the duration of the initiation. Among these men, some are teachers ( Basuwe ), responsible to impart cultural knowledge, others cook and provide caring to initiates, and senior men act as supervisors of teachers in instances when the owner is absent [ 14 ].…”

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“…Opponents of initiation schools (Ntombana 2011:636), however, believe that the behaviour and actions of initiated boys do 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 (Mohlaloka et al 2016) and even less on how to address behavioural problems seemingly stemming from initiation schools (Mohlaloka 2014). Mohlaloka et al (2016) found that many formal schoolteachers struggle to deal with the deviant behaviour of boys returning from initiation schools.…”

“…He maintains that these principles guide African indigenous education. Despite criticism directed against 'lebollo' [circumcision] (Mohlaloka et al 2016;Ntombana 2011), there is an upsurge of young boys attending initiation schools in post-apartheid South Africa. It is argued that this is because of the resurgence of young people's respect for traditional authority (Malisha, Maharaj & Rogan 2008).…”

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“…Unruly and antisocial behaviour -such as bullying, gangsterism and suicide -seems to be at the centre of the said ill-discipline plaguing education. Researchers (Mohlaloka, Jacobs & De Wet 2016) argue that:…”