Exploring traditional male initiates at an initiation school in Limpopo Province, South Africa: Cultural health practices

Abstract

<p>The purpose of this study is to explore traditional male initiates’ cultural health practices within initiation schools in the Limpopo Province in South Africa. Informants were six elders (70 -80 years old) who directed initiating services at the schools.</p><p>Data were collected by using unstructured group interviews and observations. Data were analyzed thematically. Findings indicated that the traditional male elders reported practices such as perceived positive aspects of initiation ceremonies including the Limpopo circumcision schools Acts, which stipulates that circumcision surgeons must be registered and tested before being certified to circumcise the initiates. Secondly, the Act further states that anyone who transgresses the law will face one-year jail sentence or R2 000 fine. Further-more the elders also reported the negative aspects such as: high initiation mortality caused by the lack of initiates’ competence, expertise, experience, skills and knowledge. Elders believe that local practitioners who have initiation experience to conduct initiation, have a better outcome compared to the ones who are from outside their catchment area, in as far as health promotion practices is concerned. Partnerships between the elderly initiation local men practitioners and external providers would thus result in less morbidity and mortality amongst the initiates.</p>

Changing Cultural Practices: A Case Study of Male Circumcision in South Africa

“…Men who have undergone TMC use this exclusive language to get information about other men’s circumcision status in the community ( Mavundla et al, 2010 ). As Simon’s case shows, the values underpinned by TMC can trigger “identity, cultural and language confusion and difficulties” ( Sedibe, 2019 : 2), which can be observed when initiates who have been traditionally circumcised look down on those who have not. Furthermore, this notion of feeling superior to others often leads to confrontation and marginalization, both of which can result in negative psychological effects such as guilt and the internal conflicts that arise from it ( Sedibe, 2019 ).…”

“…As Simon’s case shows, the values underpinned by TMC can trigger “identity, cultural and language confusion and difficulties” ( Sedibe, 2019 : 2), which can be observed when initiates who have been traditionally circumcised look down on those who have not. Furthermore, this notion of feeling superior to others often leads to confrontation and marginalization, both of which can result in negative psychological effects such as guilt and the internal conflicts that arise from it ( Sedibe, 2019 ). Over a period of three interviews, Simon spoke about how he felt about being of a lower status prior to being traditionally circumcised.…”

“…These rites play a social role, mediating intergroup relations, renewing unity, and integrating the socio-cultural system of the community (Douglas & Hongoro, 2018;Skosana, 2011). In the Limpopo province, TMC is a practice that is generally not disclosed to any uninitiated person, including women and strangers, and the consequences of disclosing what happens "on the mountain" are far reaching (Bottoman et al, 2009;Sedibe, 2019).…”

“…The decision to do so is “influenced by social structures which promote TMC as the best acceptable practice” and, thus, young men opt for it ( Douglas & Hongoro, 2018 : 64). Limited research on TMC in Limpopo is a challenge ( Sedibe, 2019 ; Siweya et al, 2018 ). The present study addresses this gap using the case study of Simon, a young Black man aged 25 who underwent TMC as a 12-year-old adolescent in a rural village in Limpopo.…”

‘Hustling Out of Unemployment’: Livelihood Responses of Unemployed Young Graduates in the City of Bulawayo, Zimbabwe

“…In certain cultures, the stage is often associated with an individual having undergone and completed certain cultural rituals. These rituals mark an individual’s transition from childhood to adulthood (Abdullah, 1998; Sedibe, 2019). We agree with others about the importance of employment for this group, and therefore we focus on the livelihood options available to youth graduates in the context of high youth unemployment and economic collapse.…”