Xhosa Circumcision Rite—A Making of Men

Generally, circumcision is a surgical procedure that is usually performed on babies to remove the foreskin of the penis, but for some people, it is not just about genital mutilation. However simple and insignificant circumcision may appear, it means more to the Xhosas—it is the making of men. In fact, they believe that one is never fully qualified to be a man who can shoulder responsibilities, both in one’s personal life and otherwise until one is formally initiated or incorporated into society by a traditional circumcision. Likely, the next question on your mind is: who are these people and why do they take circumcision so seriously? Well, the Xhosa people belong to the Bantu ethnic group and they constitute the second largest cultural group in South Africa after the Zulu. They live primarily in the Eastern Cape Province with a vibrant culture an important part of which is “the rite of passage”— a ritual that is based on the notion that men are not just born, but made.

In Xhosa, the “rite of passage” or male initiation ceremony is called Ulwaluko and it is an age-long traditional process in which the foreskins of the penises of adolescent males are surgically removed to indicate a transition from childhood to manhood or adulthood. It is a mystical, secretive ritual that is carried out far away from the public eye but it is much more than just a ritual, it is a test of courage and readiness. There are two seasons of Ulwaluko, the winter and the summer both of which are not easy for the boys who are being circumcised with the winter season being the most challenging due to extreme cold.

The initiates are collectively known as abakwetha but individually referred to as Umkwetha. Of course, the initiate must be a male, and should be at least 18 years of age and parental or guardian consent must be presented to the traditional office of records for the initiates for approval. Not only must the initiates be registered, but so must the traditional surgeon and the overseer, both of whom must have the necessary permits. Otherwise, if arrested by the traditional police for not following these protocols before circumcision, they may be liable to pay fines and even imprisonment.

A successful initiation is quintessential to the overall life and dignity of every Xhosa male. It is a kind of essential “ticket” for the boys to get married, inherit properties, participate in cultural activities and so on. However, suppose a man falls victim to a failed circumcision or even uncircumcised. In that case, he is not allowed to socialise with other men who are circumcised, disallowed to use the family name, taken away from his girlfriend, given leftovers at celebrations and suffers some other forms of humiliation. Little wonder, then, that this practice, even though very painful and incurs some financial obligations, is held dear by the Xhosa people.

Rituals

In the initiation ceremony, traditional beer known as umqombothi which, more recently, has been supplemented with brandy, are served in large proportions. All those present at the ceremony contribute one way or the other, but the greatest contributions come from the parents of the initiates which include at least two goats to slaughter for the initiation ceremony, cows, traditional blankets, surgeon fees, overseer fees, a month worth of food supply for the initiate, food and drinks for the ceremony and some other necessary expenses that this once in a lifetime initiation ceremony incurs.

The circumcision rituals begin with the initiate’s journey to the circumcision site, usually, a hut or dome called iboma, located in a tranquil, secluded area away from the public eye, and where the initiates will live isolated from society for the period of time stipulated. A typical Xhosa traditional circumcision is done with a spear called “assegai”, a two-edged tool with sharp blades. The traditional surgeon, with a fast, skilful hand, takes out the foreskin with just a single, sharp blow from his spear. Once the blow has been delivered, the assistant of the native surgeon or the circumcision overseer takes the foreskins and ties them to the corners of the initiate’s blankets. The wounds are then dressed with a medical plant called izichwe or ischwe leaves which absorbs the blood and other secretions. During this period, the initiates may be given half-cooked maize to eat and may not be allowed to drink water for 7 days.

Now that the circumcision is done, the circumcised initiates are directed to return to their huts or domes where a fire is kept burning with wet firewood that is meant to keep them warm and is believed to promote healing. Later, their bodies are shaved and painted with white clay or ochre which symbolises purity, to keep them warm and protect their skin from the sun. In the dome where they heal from their wound, the newly circumcised are schooled by their guardian called Amakhankatha on the rules they have to follow to enter into the world of manhood proper. Later in that first night of their circumcision, the initiates are instructed by an attendant, usually called Ikhankatha, to leave the hut and bury in the bush their foreskins tied to the hem of their blankets after circumcision. Outside the hut, the circumcised initiates are to be covered in their blankets for they are not allowed to be seen by women, this is because they are to be in a state of constant serenity, a symbolic retreat in preparation for the struggles of manhood that lay ahead. However, to the Xhosas, the suffering, pain and seclusion are not just to represent the trials of life and manhood, but in a way are supposed to test and develop the would-be man’s character and fortitude. Once the circumcised have healed from the wound inflicted by the mutilation, they are instructed by the overseer to wash their bodies in the river to remove the white ochre which is then replaced with red ochre. Sometimes, the red ochre is applied on the bodies of the circumcised and rubbed off by a female with whom he may lay and who may later become his wife.

After the seclusion rite, the dome or hut and all its contents are burned to the ground. According to tradition, this is meant to serve as a symbolic destruction of all the links the boys have with their former, childhood life and to set the stage for a formal transition to manhood. This is followed by a grand ceremony that is attended by family members, friends, and members of the community, and graced by the local chiefs who usually give the speeches and who represent the dignity, aura and beauty of tradition and the need for its continuity to maintain an unsevered connection with the ancestors. At the ceremony, the newly initiated males, now men, are presented with gifts to help them begin a new life.

Rifts

While this traditional circumcision served the purpose of preserving an ancient culture and training the boys to take up personal and societal responsibilities, there are some disadvantages. According to an article published by the Institute of Social and Economic Research, Rhodes University, in recent years there have been reports of deaths, injuries and penile mutilations that have occurred as a result of these rites, the majority of which is associated with gangrenous and septic complications at the circumcision wound, as well as the practice of fluid restriction. The complications are occasioned by faults in the dressing technique and cleanliness rather than the surgical procedure.

According to a study in the Eastern Cape in 2010, the complications resulting from traditional circumcision included sepsis (56.2%), genital mutilation (26.7%), dehydration (11.4%) and amputation of genitalia (5.7%) and sadly, depression of the victim commonly follows these complications. The South African National AIDS Council (SANAC) reported 32 deaths (25 in the Eastern Cape, 5 in Mpumalanga, 1 in the Western Cape and 1 in Limpopo) occurring nationally during the 2014 winter initiation season. Despite increased government initiatives to close down illegal initiation schools, the Eastern Cape Department of Health reported 32 initiation deaths and more than 144 hospital admissions for the 2015 winter initiation season. Due to the aforementioned complications and more, there is growing pressure from some people in South Africa to abolish this custom.

All well said and done, a pool of questions comes to the fore. Should the age of this culture, the rights of these people to practice it and the rich educational process in affirming masculinity be overlooked? Or should it rather be reformed, a tradition through which the former president and freedom fighter, Nelson Mandela, was initiated into manhood and from where he listened to a powerful speech that developed in him the earnest desire to fight Apartheid?

Whether rebuff or reform, the answer is blowing in the wind!

Written By: Tunde Ojerinola

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