While most might associate Mamelodi with old infamous lyrics Banyana/Majita ‘a Mamelodi ‘arata di Social. It is safer and more enriching to quote MoAfrika Mokgathi Mvubu when she said “Re bana ba Tshwane fela ga re tshwane” which encapsulates the rich diversity of this township.
A week ago I attended Mamelodi’s first ever book market which consisted of poets and published authors. Founded by 11 young people who are writers, publishers and readers. The book market was almost postponed but as one of the founders Phindile Nqana said “We can’t fail to start.”
Among the attendees was Mamelodi legend, author of Evasive State and Mamelodi: Reflection of a Lifetime, Ntate Aubrey Magase. He shared with us a very brief history of the township and Pretoria at large. Published author MoAfrika spoke of the importance of editing your work and not losing the essence of what you were writing about when someone else edits your work.
Godfrey Mnisi the Founder of Afro Zwanaka, a literature house in Soshanguve, had two of his books on display at the Market stalls. “One of my books, Cosmology of Success talks about dreams under the moon, must compliment Dreams under the sun, which loosely translated means ‘what you dream at night must be complimented by actions during the days'” he says.
“It’s beautiful that black people are writing themselves into existence, the challenge is that we don’t know how or where to sell our books or advertise them. The culture of buying books in the townships needs to be emphasized by having a consistent number of book markets being hosted in townships. There is no doubt, my people are writing …we need to start buying books and actually read them. We’ve already started, we can only go up from here” says Godfrey.
While strolling around the stalls I met Khutjo and Kgothatso Swafo, an interesting team of siblings from Soshanguve. The pair run a stall called Parks & Read. They go to public parks where most children in the townships play at and gather them around, introduce themselves and share books, stories and take turns in reading to them. “We rotate around Soshanguve at the moment; we visit one park 10 times before moving to the next one. We love working with kids and what better way to do it while helping them advance their reading skills, we read books of all South African languages” Khutjo says. Their business is only a year old.
Our Townships are truly fortunate to have spaces such as Mo’s Coffee Shop as an art friendly space and gives Mamelodi residence a platform to showcase their talents. The coffee shop will host the up-coming market next month.
It was English South African writer Sheila Fugard who in 1991 said “The Writing scene in South Africa is quite extraordinary. A flood of raw material by a population which was silenced for so long, a really necessary outlet. Poetry, workshops, theatre and short stories abound but no novels.”
I met MoAfrika Mokgathi around 2005 or ’06 at Stanza Bopape Community Hall, where she hosted poetry sessions, Azanian Seeds-one of a few people hosting sessions in Mamelodi. That’s when I was exposed to her work, a huge part of me hoped that she writes a book but now that I know better, she couldn’t have given us My Tongue is a Rainbow at a better time.
Born in my beloved Mamelodi, MoAfrika’s voice is a familiar one. It took me a week to finish this book and I loved how much of an easy read it is. MoAfrika touches on feminism and family orientated issues.
My Tongue is a Rainbow is MoAfrika’s first offering and this is also my debut book review- so this is a big deal for me because we’re both infants at this. The title gives away what the poems could be about. Initially when I saw the book’s cover circulating on social media, I had an idea that the book focuses on events taking place in post-Apartheid South Africa. She has a poem tilted Marikana, about the 2012 massacre that saw the police gun down protesting miners in the North West and the piece also talks about how women are violated in South Africa.
When you’ve known someone’s work for as long as I’ve known MoAfrika’s, one prays that one of their all-time favourite poem is included in the book. When I received it, the first thing I looked for was an opening line to a poem I love…They were found fire dancing in the palm of God’s hand…I really love that poem ninani, I was actually sad for a sec [hahhaha].
MoAfrika also pays homage to Her Skin Speaks, a movement I dedicated to telling women’s stories in a poem called Monyamane. It was heartfelt of her to recognize real life events, female trauma and acknowledge the work put into trying to heal the female body holistically.
She has a poem in the book titled Rakgadi that I relate to. The piece highlights the importance of an aunt, specifically from one’s paternal side of the family. Her role in the family is important as it is stated in the poem that…
My paternal aunt has stopped ululating
She has stopped reciting the family clan names during family gatherings gutted that Mokgadi doesn’t greet her with jubilation. Mokgadi is getting married and Rakgadi is taciturn
In our culture Rakgadi is the overseer of everything; she gets the most gifts, and she is one of the people ‘ba layang ngwana’ in this case would Mokgadi.
I truly enjoyed reading this offering and I’m stoked to see what she writes about next. It’s been such an honour to share my two cents
The book is available for purchase. To get a copy you can email MoAfrika here firstname.lastname@example.org
PEOPLE who know me are aware that I am from a family of healers. Honestly, I don’t know much about ubuNGOMA but I know my way around. I took it upon myself to sit down with my SaNGOMA friends and strangers to ask questions that keep me up at night.
Knowing the sensitivity that comes with this subject, I was constantly praying that my questions are friendly. Also, as much as I have healers at home it’s not easy to just approach them, and they simply dance to your rhythm- hence I had to rely on friends regarding this matter. It really wasn’t an easy path that I chose to embark on but ke, had it been too easy then anyone would do it.
My uncle and aunt (His wife) are healers-I know right, how can a man who is a saNGOMA get married and then later in their marriage, the wife lands herself a calling too and had to heed it. Umalume has always been a strict, level headed and grounded person hence it’s very hard for me to approach him with some of the things I stumble upon as far as ubuNGOMA is concerned.
My aunt on the other hand is the coolest saNGOMA. She loves sharing her experiences and songs mostly-which is my favourite part about intwaso. When I can, I ambush her and ask a shit load of questions and try to remember every word.
In May 2012 I visited a place in Venda called Tshikwarani where my aunt was initiated, I was welcomed by these warmhearted old ladies who were fascinated by this city girl, so interested in learning so much about ubuNGOMA and for the first week I had to learn how to speak and understand TshiVenda. The reason I went there was to get images of what goes on Ephehlweni, but unfortunately I documented sacred rituals that cannot be shared on social media platforms, and to me that was bummer because it meant I had to start from scratch in terms of getting new footage.
I believe everything starts in a dream whereby a person would get visions showing specific things relating to what they need to do, or signs that show that their ancestors require attention. People who have ancestral spirits suffer almost from more or less the same symptoms; like blackouts, fainting during school and going into a trance. In their visions they would see images of people instructing them to perform certain rituals until they visit a traditional healer who would normally advise them to stop wasting resources and should undergo an intwaso (Initiation).
Many would wonder if Izangoma are capable of everything-are they Jack of all trades? There are many things they do but in the same breath, they know what they specialise in. For instance, one healer would specialise in Cleansing, Healing and Initiation.
Gogo Mahlalehlomile invited us to her home to share and educate us more about ubungoma, according to her she says some healers take their initiates to the river for 3 months to fulfill their specific spiritual calling. “I have two types of Amadlozi (spirits) -Ndawu and Nguni. Each fulfills a specific purpose: The Ndawu is for sniffing out evil spirits (Ukufemba) and the Nguni is a diagnosis (Ukuhlola/Ukuhlahluba) using bones. My very first patient was bewitched. She dreamt eating human hair, and during the consultation process I managed to get the poison out and she was healed.” Gogo Mahlalehlomile says.
Note that there shall be no Sangoma without the spirit, these two are inseparable. Idlozi communicates to your family, and to you as well through the healer. When you have idlozi, you realise the need to dress appropriately to appease the spirit. You should eat the food that assists with spiritual growth (ukudlakwama Dlozi). There is a responsibility to respect human life and frequently perform rituals to appease the spirit. As the spirit grows in you, it brings economic development to you.
The purpose of being a traditional healer is to help others – not only for profit gain. However, because healers too need to earn a living, their patients pay.
If there is a client that needs help but can’t afford, they can still get helped-they would have to reach an agreement or barter services.
We asked about charlatans in the profession, Gogo Mahlalehlomile says “I feel terrible. Ancestors should penalize them because of these immortal acts, people lose lives. Let’s practice our art and science with honesty and integrity. Patients have to analyse the person behind the promise, and have the right to establish the healer’s credentials before undergoing any healing process.”
According to our research, most traditional healers don’t really have suppliers for their herbs, but they go and harvest with their initiates. Hence izaNgoma emphasize that amathwasa must respect nature and take care of it.
WHAT IS EPHEHLWENI?
Ephehlweni is an initiation school located in a sacred place where aspiring traditional health practitioners are initiated. The school caters for initiates with different spiritual needs, such as Ndawe, Nguni and others.
WHAT DETERMINES A GOBELA?
To qualify as a Gobela, you must be initiated either in Nguni, Ndawe or both areas of spirituality. A Gobela must have the ability to do proper diagnosis and administer proper treatment. After initiation, you need to recruit at least two initiates to thwasa under you.
LIKE ANY OTHER SCHOOL, EPHEHLWENI HAS RULES AND ETHICS AS WELL, THEY ARE AS FOLLOWS:
*Initiates are expected to wake up in the early hours of the morning before any other person wakes up.
*Initiates should conform to a set dress code
*No sex or sexual favours are allowed.
*Initiates should not be charged monies for beers (for rituals) or blankets, nor are they required to give luxury gifts to the Gobela and his or her family, unless it is a choice they made by iThwasa.
HOW MANY SPIRITS ARE THERE?
In isiZulu, there are seven spirits. There are things that happen to your body and certain dreams that will let you know what kind of spirit you have, ISIBONELO: uMndawe, uMnguni, uMdinki, Amakilimane, uMlozi, Isithunywa or Amabutho. Amabutho are the spirits of soldiers who were cast away, commonly known as the warriors.
What informs the spirit of what you have is private, I can assure you. However, nothing happens unless an ancestor comes to you says ‘I want you to do this and that.’ Uma usuyinyanga, usukhulile.
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