In Zulu culture, a sangoma is revered as a skilled practitioner, embodying the roles of shaman, healer, priest, and prophet. This multifaceted individual known as a zulu sangoma plays a crucial role in various southern African cultures, possessing expertise in:
- Crafting medicine from indigenous plants
- Diagnosing and prescribing treatments
- Performing rituals to heal a person’s physical, mental, emotional, or spiritual state
- Communicating with ancestors
Sangomas are practitioners of Ngoma, a philosophy deeply rooted in ancestral spirits and traditional African medicine. Their medicinal concoctions typically blend various elements, such as medicinal plants, animal body fats, and skins, creating a holistic approach to healing.
What is a Gobela Sangoma?
A gobela is a mentor responsible for training zulu sangomas initiates. This unique connection is determined solely by the ancestral bloodlines of the gifted initiate and Gogo Mpany, also known as Mkhulu Native in the role of teacher and trainer (gobela).
Sangoma Muti
In certain African communities, there’s a grim practice known as muti killings. This involves the horrific act of removing body parts from a living victim while they endure unimaginable suffering. These gruesome elements are then woven into sinister concoctions used in witchcraft rituals. It’s essential to note that “muti” can also encompass aspects of traditional African medicine also known as sangoma muthi, like magical objects or remedies crafted from plants and animals, reflecting the diverse facets of our cultural heritage.
Calling | Zulu Sangoma
An individual destined to become a sangoma undergoes a profound calling from the spirits. Known as ukutwasa, this calling signifies an ancestral and cultural obligation, typically triggered by an illness accompanied by enigmatic dreams and visions.
The disruption in one’s daily life propels them to seek the aid of various healers. In the context of South Africa, the prevalence of Western medicine often leads those called, referred to as twasa (apprentices), to initially pursue modern remedies before finding their path to a sangoma who can accurately discern ukutwasa. This recognition initiates a transformative period, lasting from months to years depending on the circumstances.
The calling of a zulu sangoma is not bound by societal gender restrictions, as they are chosen by the spirits. Nonetheless, a predominant number of sangomas are female.
Initiation
The training and initiation of a twasa encompass a series of rituals and tasks, not only restoring the individual’s health but also imparting profound knowledge about the healing properties of herbs and traditional medicine. These practices guide the twasa in attuning their body to perceive subtle spiritual energies crucial for the role of a zulu sangoma.
The journey involves confession of negative thoughts, dietary restrictions, abstinence from sexual activity, and accompanying their instructor in client interactions. Each initiation stage concludes with a celebratory feast, featuring the symbolic search for an unbroken bone in the ashes, destined to become part of the sangoma’s dingaka or oracle bones for divination—a common practice among zulu sangomas.
Sangoma and Ancestors
At the core of the Sangoma’s existence is a profound connection with the ancestors, a relationship vital for maintaining their identity. Achieved through trance states, this special bond is the essence of the Sangoma’s role. Operating within a religious framework, Sangomas recognize a High God, also known as “the Great Ancestor,” whose identity varies among different groups.
This High God is akin to the concept of the First Cause, represented by the Zulu term Nkunkulu, signifying “the First to Emerge.” As the Creator overseeing the universe, the High God remains somewhat distant from the world, leaving the ancestors as the intermediaries with the people. The Sangoma serves as the crucial link, bridging the physical realm with the afterworld of the ancestors.
In this belief system, death is not perceived as the complete annihilation of an individual. Rather, it is understood as a transition, with the person having “gone home” or “been called by their people,” referring to the ancestors. Two categories of ancestors exist: the nameless deceased of the overarching clan and the second type, which includes deceased parents and grandparents. The latter communicates with their descendants through dreams or illness, potentially influencing their lives and occasionally bringing misfortune. This intricate spiritual connection forms the intricate tapestry of the Zulu Sangoma‘s worldview.
Why do sangomas wear red?
Sangoma novices, known as thwasas, often don the color red, symbolizing the transformative journey they are immersed in. As the Sangoma evolves, they become a seeker navigating the intricate realms of borders and boundaries, confronting the uncharted spiritual terrain of their ancestors within themselves.
Why do sangomas have snakes?
Frequently, “medicine men,” Sangomas, and witches utilize live snakes or body parts/organs from specific snakes like the python, green mamba, and black mamba to amplify their perceived mystical abilities in the minds of their clients. This practice, which involves a fee, is aimed at enhancing the aura of their mystical prowess.
Where do sangomas get their power from?
Sangomas or inyangas can be individuals of any gender, as there is no practical distinction between them. Both women and men operate as mediums, becoming “possessed” and drawing their power from the ancestral realm. In the traditional practice, sangomas work in a trance state, serving as conduits for the guidance and influence of the ancestors from the spirit world.
Why do people use impepho?
Culturally and traditionally, Impepho holds significant use in South Africa as a ritual incense. Its purpose extends to invoking ancestral spirits, purifying spaces from negative energy, and pacifying malevolent spirits. Talk to a zulu sangoma today!