Rites of passage to adulthood: traditional initiation schools in the context of HIV/AIDS in the Limpopo Province, South Africa

Abstract

The HIV/AIDS epidemic and its disproportionate effect on the lives of young people has been a source of major concern in South Africa. Research has, until now, focussed on the broad cultural determinants of risky sexual behaviour among this group and on the barriers that impede the promotion of health seeking behaviour in the context of HIV/ AIDS. Still missing is a dedicated investigation into the role of traditional rites of passage customs in influencing the sexual behaviour of young people. This article presents the findings from a study investigating the perceptions of young people from Venda, a former South African homeland under apartheid, of the cultural and educational importance of traditional initiation schools. The results of the study suggest that traditional initiation schools remain both an important rite of passage and source of sexual information for many young people. However, it is also discovered that initiation schools are not currently providing young people with the relevant information to adopt health-seeking behaviour in the era of HIV/AIDS.

Theologies of Childhood and the Children of Africa

“…This is usually how the issue of ritual male circumcision is introduced in most literature (cf. Malisha et al 2008;Meissner & Buso 2007;Westercamp & Bailey 2007). For individual adherents to cultures where such rites exist, it is the only way of attaining adulthood and therefore a highlight of their personal journeys.…”

“…Since the occurrence of the HIV pandemic, many studies on medical circumcision have seen the light, especially as a result of the suspected link between circumcision and a diminished rate in the transmission of HIV from women to men (cf. Coates 2005;Malisha, Mahara & Rogan 2008;Westercamp & Bailey 2007). Thus, from a descriptive and statistical point of view, a sound corpus of knowledge about the phenomenon of ritual male circumcision has emerged over the last years.…”

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

“…Traditional initiates furthermore associate with one another; they share their secrets and do not allow uninitiated people to interfere (Maharasoa & Maharaswa, 2004). Malisha et al (2008) write that brave warriors are bred at initiation schools where they learn to live as 'real men' are supposed to. This can be seen in games, such as mock fighting for boys, which are used to prepare future adults for survival at war.…”

“…Both mentioned that in the past, the lebollo took seven months. According to the literature (Maharasoa & Maharaswa, 2004;Malisha, Maharaj & Rogan, 2008) lebollo traditionally takes a period of six months in the Basotho culture and three months for Xhosa and Venda males. Van Rooyen et al (2006: 28) argue that the duration of the isolation usually depends on the healing process after the 'cutting' (circumcision).…”

“…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.…”