OPINION | Where are our chiefs and Good Samaritans?

“Any man’s death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee.”
John Donne wrote these words in the 16th century; the same time as Jan van Riebeeck arrived in the Cape.
I’ve often wondered if, among those who have lost their lives since then, was not one who might have been our liberator long before 1994; call him our Moses or a predecessor to Mandela [Ah Dalibhunga!].
This thought crosses my mind again as I read that in this province, 15 initiates – 12 from OR Tambo have died this season. What has gone wrong with our age-old custom, one which Jesus Christ underwent with a variance of rite.
Contrary to popular local belief, this custom is shared by many non-Africans. A Jewish professor presented a thesis chronicling 134 customs and practices common to both African and Jew. Circumcision is one of those.
But let us start from our beginning. Historically circumcision belonged to the chief and his inkundla [traditional court]. The ingcibi [surgeon], ikhankatha [nurse], umthambisi [anointing agent], all of these were appointed by this court after certain criteria had been considered. In other words these individuals were subjects of the people and reported to this court.
Such appointments carried high prestige, more so because often initiates “accompanied” the son of the chief, who in turn would be usosuthu [the host] of the circumcision school. I know of many men who were circumcised later in life as they had to wait for a chief’s son to come of age.
Invariably circumcision month was June [isilimela] – hence years of manhood are reckoned from June. Pity our education system cannot be aligned to this custom as this season has innumerable benefits. Is it too late to change the school year so it [incidentally] synchronises with the American system?
Custom also dictated that each boy be examined for diseases, especially venereal.
Then the location of ibhoma [traditional hut], was a contested issue. The demands and logistics of circumcision had to be fully catered for. How safe was the spot from potential acts of God (and acts of witches?); where would initiates fetch wood; what about their ablution needs?However communal needs were paramount. Which areas were designated residential; where would girls fetch water; where would washing and bathing be done; where would livestock graze and drink water; and so on.
The custom was correctly referred to as circumcision school – more important than what was done to initiates, was what was taught. On the learning side, villagers would take turns to visit the school and lecture initiates on various indigenous topics. Curious readers will benefit from reading Dr VZ Gitywa’s doctoral thesis.
There were hardly any casualties except among tribes that cherished ukududa [martyrdom] – sacrificing an initiate to appease the ancestors. This was not dissimilar to ifanankosi – being buried alive to accompany a deceased chief. Or, in KwaBhaca, an immigrant was sacrificed –ingcubhe – for his family to gain citizenship.
These aside deaths seldom occurred. But that was then.
So what has gone wrong?
The question is more difficult to ask than answer.
In short, none of the detail cited here is observed today.
Chiefs and headmen frankly don’t care a damn about the institution of chieftainship. If they did how could it be that a chief wakes up one morning to discover, as Vasco da Gama did, a circumcision hut on his land?
Who authorised it? Who appointed the traditional personnel? How are the initiates doing? How are preparations for their home-coming [umgidi] going?
Chiefs should be compelled to answer these questions.
The entry point for the health department is here. If this was so, state spending would be far less than the cost of deploying 42 vehicles to almost inaccessible areas. Indeed, the need for health personnel would be a fraction.
I think chiefs should be subject to performance agreements that have circumcision monitoring as a performance indicator.
Performance agreements for chiefs, you ask. Well, I ask, how can government pay salaries without in indicium of counter-performance.
Another factor is the revered and supposedly confidential nature of this African custom. Yet we are forced by avoidable circumstances to allow health inspectors to visit our schools.
Who knows if these officials are circumcised? And even if they are, rites differ from tribe to tribe and area to area. The ritual practised in the Ngqika hinterland is materially different to that of the Hlubi.
So is terminology. The hut is variously known as ibhoma, iphempe or ithonto depending on the region.
Ward councillors are not insulated from condemnation here. Along the N2 from East London to King William’s Town “informal circumcision settlements” abound. Where are the councillors we meticulously elected?
And since I started with a religious tinge, so I must end. Where are our clergy, those who preach to the caged and/ or converted. Did they say they were Good Samaritans?
Professor Mncedisi Jordan taught accountancy at the universities of Fort Hare and Walter Sisulu. He now researches indigenous cultures...

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