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A harrowing dog's-eye-view of life and survival in the African leondumoulin.nled by Jack London's.
Table of contents
She says dream play a different role than visions as dreams are only one aspect of communication between two or more people in the subconscious mind. For her, anyone can dream about anyone or about anything. She says that this vision will come in a manner of a dream, whether one is asleep or awake. Unlike dreams are always commanding messages that come from the ancestors. She adds that these visions are a way to connect the dead with the living so that crucial messages or warnings may be passed in due course.
Ukuvuma is a ceremony done when one finally admits and surrenders to the call This acceptance relives one from the sickness. Sometimes, one would just disappear and would not return for some time, especially those training in natural scenery such as inside caves, inside water or in a forest. Ingoma traditional song is a tool through which to express joy, disappointment, frustration, and conflict. Singing a song can give hope and serve as a form of healing under any circumstances Mndende, Furthermore, the initiator will be welcomed by burning the incese for him or her as a ritual to invite good spirits.
This will be followed by a purying session where the imitator will be required to wake up early every day to purge, as to detox and open up senses which might be blocked by the foods people eat which is filled with too much toxins that block the senses of a diviner Mdlalose, The goat symbolizes the animal which calls upon ancestors as it is known as the questioning animal, mainly because most African nations use it when they communicate with the spiritual world Mutwa, From this, it is required that the initiate drinks blood from this goat and wears its skin as wristbands while the bile is put on the head of the initiate.
The red ochre will be applied all over the body. All this is to symbolize that the called is with spirits and is currently undergoing training. Once completed, these rituals are not required Mdlalose, The goat skin symbolizes acceptance by the ancestral spirits. This is a ritual to enter the state of ubungoma. Before one can be a Sangoma, one need to first answer to the calling of the ancestors by the initiation of ubuthwasa.
This is a process where a professional sangoma trains you for the things of the African gods.
During initiation, the mngoma must recall images that she saw in her trance, this helps when reasoning and trying to make of things. A vision appears in her imaginary or subconscious mental state. Anyone, regardless of age can have a calling to become a sangoma. Isangoma is the end product of ukuthwasa. Inyangas on the other hand do not go for supernatural training nor do they ever throw bones.
Their expertise is only to prescribe natural medicine to their clients. Their training for this comes from a pure understanding of how medicine works. The bush is the home of the Sangomas because it is were all trees that have medicine are found. Please note, Sangomas and inyanga are two different people.
This is the mistake the film makes as it does not make any distinction between a sangoma, inyanga as well; as umthakathi. Sangomas have only the power to see through and heal people, whilst inyangacan also work as a witchdoctor that can heal as well as kill people with the medicine they make. What is worth noting is that inyanga and umthakathi are two different things. While umthakathi remains the witchdocter with black magic that is intended to kill or harm people, Inyanga on the other hand is the traditional healer who does not necessary have to go to an initiation school to learn to go to a trance.
Their role is only to study herbs and heal people, not to see. Witches are feared and their medicine is known to be lethal. The nature of ukuthwetshulwa. Ukuthwebula takes place immediately after death. Some supernatural occurrences of science that used to take place in ancient Africa are still relevant to date. The act of witchcraft is one of them. Others include rainmaking, divine healing, etc. There have been national cases about witchcraft in Kwa-Zulu Natal and Limpopo. The death and alleged resurrection of the Makandi singer, Mgqumeni whose real name is Khulekani Khumalo introduced this discourse to mainstream media when a man by Gcabashe claimed to have been this singer as he explained that he was abducted and managed to escape.
Fingerprints found the story to be a stunt and therefore untrue. However, in Umzimkulu, the year marked return of a man who returned from death as he was turned into a zombie by skilled muthi users within the area. University of KwaZulu-Natal Zulu Studies lecturer, Ndela Ntshan-gase, said the practice was a science of black people who worked with different kinds of muti. In African spirituality and cultural practices ukuthetshulwa is when a skilled herbal person uses medicine to do harm to others by abducting them and turning them to utikoloshe.
It must be highlighted that nature of tikoloshe is not only limited to the indigenous knowledge of the Bantu people. European and Eastern cultures have come to identify utikoloshe as a zombie.
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Utikoloshe has been believed to be a demonic spirit by the Catholic church in Medieval age, thus rituals to exorcise people. A spirit is an energy, good or bad. Archetypes is another western word for it. Amadlozi are in other words a group of genetics that once lived through a body but are no longer visible, thus they enter into a person as spirits that make up a person.
This is why they are referred to as ancestors or ancestral spirits. Nokuzola Mndende expands that idlozi could be people who lived in the mountains, river, or anywhere and that the person they enter does not speak for them as the ancestor speaks for itself through a person.
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This extract helps us unpack types of spirits which the film deals with. They are good spirits as well as bad ones. It could be because of many different types of spirits; nature spirits, ancestral spirits, etc. To be carrying spirits means one is carrying souls of people who have once lived before Mdlalose, It is a mystery to know whether one cannot also carry spirits who once wanted to live but died when they were too young. It must be stressed that Nguni spirits are different and are there for different purposes as well since the Orisha spirit is used a lot by the Eastern African cultures.
The ife too is popular in Nigeria.
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Pasipamire, Chaminuka, Nehanda and Mhondoro are among those found within the Great Zimbabwe from the Shona speaking people. AmaLinda and Mamlambo are shared in the region of what used to be Mapungubwe as they are found either in water or in the mountains of the Southern Africa. The Nguni, which is a prime root for this research entails three ancestral spirits which possesses its people because of geography, namely, amaNdawe, amaNdiki and Inono.
All of these are carried by the spirits of Ndau, or Umndawu. Swati, Shangaan and Zulu Sangomas are likely to be enetered by these spirits. Briefly, the Nguni people are descendant of kemit as they migrated to the east as well as to the Southern of Africa. The name Nguni is derived from Kemetic divinity.
The three Nguni spirits according to Mdlalose reside in the Ngunis ever since the wars of migration prior to European colonial rule in the South. These spirits were used greatly too during wars times in the times of rulers like Soshangane, Shaka Zulu, Mzilikazi and by the maShona and Swazi people.
So this then mean that those possessed by this spirit would go train in the river as this is a water spirit.
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Mdlalose asserts that it is possible for someone to be possessed by both these spirits, actually by custom; these two should be aligned and made one by an act of performing a ritual, especially when the initiate goes through the training already having had married over to another family Mdlalose, This will be dealt with later in a section where one accepts the call to become isangoma.
This form of spirit is argued to be the highest form of virtue within ubungoma, thus remains complicated and takes longer to train for Mdlalose, It can take between 10 — 15 years because it does everything on its own and one must be a good reader of the dreams and images as they operate through you. Ubungoma can be an issue of heredity, as healers are passed on from generation to generations genetically.
Family members do pass it on to their descendants. However, it is questionable whether it comes from royalty to royalty since kingdoms are also a social construct. Mutwa stresses that people who are called are no special than any other living human being, since everyone has their inner voice talking to them, but that those who listen to the call train to sharpen this inner voice.
However, isangoma is one particular person out of the many who can be contacted by the world of spirits which may have lived before but only exist now as voices that reside within this person. Mdlalose explains that someone who is called can also be identified by being ill from a sickness which cannot be explained or diagnosed as a condition.
Some suffer mentally, while some are physically ill for quite some time without knowing why they are sick the way they are. Others even go consult shamans in unison with western doctors trying to figure where the problem may be. For the flooring, they use cow dung and umhlaba omhlophe. Till date Africans in the rural areas continue to use this method of heating as well as of painting their walls.
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Mind you, this costs no cent, just an excellent way of using what nature provided: woods, stones and the soil. It is up to us to cherish and uplift our own systems. Ukundalavina is the act of wearing Bhaca traditional clothing for a specif event. Each certain life stage is represented by a certain kind of clothing. This is a collective term combining young children infants and kids from both genders. These are girls who are no longer infants but who have not yet became of age, as they are approaching to teenagehood.
By their clothing, they will be associated with a woman who has became of age, who is still unwedded and definitely a virgin because non-virgin girls, by tradition are not supposed to wear like this. Reed dance is when virgin girls gather in one annual ceremony for virginity testing. It is not a all compulsory that Bhaca girls attend this virginity testing, but is is required especially when you attend cultural events and go to eValini. It is important to note that Bhaca girls do not necessarily go bare-chested, showing off their breast, but because of the reed dance, it is compulsory that their breast be shown and that they should not wear any underwear.
I ntombazane Intombazane refers to any woman who is not wedded. This is particular to those who have ultimately passed their prime stage of being virgins girls. This can be someone who has delayed in getting married or to someone who is no longer a virgin. One identifying factor of this kind of girl is by the length of clothing she likes to wear, her clothing would usually be overneath the knees, covering their thighs, unlike with virgin girls who prefer wearing anything underneath the knee caps, showing off their thighs and well shaped bodies.
This terms refers to a young man who has become of age, unlike the distinction made for females, with males there is no distinction between a virgin male and a non virgin one. It is worth noting that Bhaca boys do not go for initiation, unlike other cultures. Insizwa is a young adult man who has matured and has passed the teenagehood stage, but not necessarily wedded.