A tongue-in-the-cheek look at some of our people and customs!

We too have royalty!

Mr iBonez

South African Government Gazette, 25 July 2008 [http://www.pmg.org.za/files/docs/080725health-traditionalmedicinepolicy.pdf ]:

Foreword by the Minister of Health

It is with great pleasure that I present this draft Policy for the institutionalization of African Traditional Medicine in the healthcare system of the country.

This draft policy is in furtherance of the right to healthcare services as enshrined in the Bill of Rights, chapter 2, section 27 of the Constitution of the Republic of South Africa, 1996 to provide of health range of disciplines for the citizen.
The draft policy marks an important epoch in the history of African Traditional Medicine in our country. It symbolises the respect and recognition of the African Traditional Medicine by Government for sustaining health care in the urban and rural areas for a number of years, in spite of its oppression and marginalisation during the era of colonialism and apartheid.

The draft policy on African Traditional Medicine comes at a time when the public health care system is in a dire need to reflect the diverse health disciplines which the citizen utilize for their healthcare needs in South Africa.

This draft policy will within the context of the Alma Ata Declaration on Primary Health Care strengthen the capacity of healthcare personnel, health services and communities to ensure

It provides a transformational process for formal recognition of the African Traditional Medicine system to acknowledgement our heritage as a country and to address issues of (a) capacitating and protecting Traditional Health Practitioners and the users of African Traditional Medicine, (b) protecting African Traditional Medicine Knowledge, and (c) strengthening the National Health System.

Government is committed to institutionalizing African Traditional Medicine in the healthcare system.

I am confident that this draft policy, when implemented, will contribute to the improvement and accessibility of healthcare delivery.

The Way of the Witch Doctor - The Bone Oracle [Zulu Shaman, Credo Mutwa, 1996]:

"When a twasa or candidate has passed through a stage of initiation, a feast is usually held, at which a calf or goat is slaughtered. The bladder of the animal is inflated and must be worn by the initiate in his or her hair. This signifies the readiness of the spirit to communicate with the initiate at any time.

The twasa then, an each ceremonial occasion, searches through the ashes of the fire for an unbroken bone. When four of these perfect bones have been found, they are treated ceremonially, cleaned, and carved with sacred symbols on one side only These are the dingaka, or oracle bones. They may be used for many kinds of divination in much the same way as the Chinese or now Europeans and Americans use the oracle book that is called the I Ching. The oracle bones may also be used for the diagnosis of illness.

The four dingaka are named lekwami, or lekgolo, which mean "the old man," kgadi, which means "the old woman," selume. ""the young man," the koatsane, or lengwe, ""the young woman." If the bone lands face upward, it is said to be "smiling." If it lands face downward, it is said to be "sleeping.''

When the twasa or the sangoma casts the bones, all aspects of the arrangement are considered carefully. These include which way the image is facing, the distance between the bones, any unusual configurations in the pattern. The bones are believed to detect the presence of spirits around a sick person, resentful ancestral spirits, offended nature spirits, or malevolent spirits which have been sent by a sorcerer against the person. The bones also will hint at how the affliction (of an ill person, or one under a curse) came about. It could be a breaking of taboo, careless or thoughtless actions, a natural weakening of energy, or even "soul-loss," which can be quite serious and lead to wasting illness and death.

As I have said elsewhere, for serious divinations, those affecting life and death, the divination may be done in several different places:

indoors, outdoors, at a sacred site or cave or on a mountain top. If the indications are the same in three of these locations, then one can be extremely confident of the answer.

Where illness or madness have come, the sangoma knows that some power of the universe is disrupted and must be balanced or restored to harmony again. The evil spirits must be removed or returned whence they came; offended nature spirits must be propitiated or pacified; or something as mundane as diet might have to be changed, a blockage in part of the body softened or loosened, or good breathing restored.

Once the diagnosis has been made, a sangoma may apply many remedies, medical or magical. These might include the application of herbs, roots or seeds, or minerals, the bodies of insects ground up, shells, smoke, eggs (for taking away bad energies). Therapies can include massage, herbal teas, salves, snuffs, poultices. Occasionally animal sacrifices may be used; and blood especially is used to placate disruptive spirits.

When the twasa's apprenticeship is complete, an ukukishwa ceremony is held, which welcomes him or her fully to the ranks of traditional healers. I have worked with many dozens of these apprentices, bringing them to completion as fully matured healers. For myself, I cast the Bone Oracle whenever an important decision is at hand."

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