Young sangomas unapologetically performing their spiritualities on media and social media is a growing phenomenon.
Personally, I love to see it.
There is power in embarking on the journey of ubuNgoma because it is a reclamation of one’s position in one’s clan and bloodline.
To that I say, “Camagwini Bantase. Journeying is hard, but you have been chosen. Take your place. Wear your rightful beads and regalia, assume your position.”
Needless to say, not everyone shares my views on ubuNgoma. Let’s take a walk.
Recently I was confronted with the statement: “O ka re this thing ya lona ke fashion (it seems this thing of yours is in fashion. Everybody is now a sangoma or wants to be a sangoma).
The person who said this to me was ranting about the large volume of people who “suddenly” have calling.
He said: “You guys wear these beads just to seem mysterious and to trick people into thinking that there is a divine knowledge to this universe other than the very apparent reality that we all experience.”
Now, as a logical person I will not rubbish his concerns without seeking to unpack them.
First, I acknowledge that there are people who put beads just to mislead people or enjoy the social status associated with being isangoma and being called Gogo or Makhosi.
If you are guilty of being this type of Gogo, it is foolish and you will get hurt.
My GogoMkhulu (spiritual grandmother), Mapitsi kaMohoto, calls these people aboGogo be arts and culture or aboGogo be Heritage Day. We laugh about it.
But really, it is serious.
One such Gogo attended my Ntwaso (graduation ceremony) and amid trance my spiritual personas swore at her and kicked her out.
But I digress. The most important part is speaking to concerns around the sudden influx of izangoma or amathwasa (initiates).
I do not think there are more people who are spiritually called than there were 50 years ago. I just think the political times are far more supportive of expressions of ubuNgoma.
The impact of colonialism has a lot to do with it, especially considering how the colonial law demonised African spirituality while shaping the narrative of the traditional Christian who doesn’t engage in “demonic” African, ritualistic practices.
Our parents and grandparents couldn’t safely practice ubuNgoma without fear of criminal persecution. It was illegal to practice any form of spirituality. It was classified as witchcraft and it had tangible consequences (read up on the Witchcraft Suppression Act).
Many of our parents struggled with callings and sought refuge in churches that took more integrative approaches towards ubuNgoma and Christianity.
Growing up, my maternal family attended a similar church, which was Apostolic, where we beat drums, sang and danced while we also shared dreams and prophecies. It mediated my mom and Grandma’s necessity to attend initiation at the time.
It taught me that my dreams were important and powerful. In retrospect, I say that it made accepting my calling a little easier because I grew up believing in the validity of my dreams.
Interestingly, though, ancestral practices were still shunned by the leaders of our church even though we were a relatively holistic school of thought within Christianity.
It is my understanding that the church has collapsed due to factionalism.
Some members, such as my family, have awoken to the realisation that ubuNgoma is real and it does not mean that we are “devil worshipers”.
Mama and Granny, if you’re reading this, I’m telling the world your business and I’m sorry…a little.
But I need to draw on these experiences because they have really shaped how I understand and think about spirituality.
*Gogo Zipho Dolamo is a feminist researcher and journeying holistic spiritual healer
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