We are going to introduce the Tsonga culture and the clan names . We are going to firstly explain the birth of a child, here will talk about all the process taking place during a time when a wife becomes pregnant until the day of delivery. We will also dwell in the process of initiation in males and females, the lobola negotiations (wedding process). We don’t just end there read the ritual of the Tsonga people and how they bury one of them and their mourning process.
In Xitsonga culture, it is not permitted for the husband to sleep with his newly wed wife. The wife was to sleep with her in-laws until such time that they see it fit which is usually not less than three month. The husband, will have to give her wife some money for her to talk to him which is referred to as “Mali ya xikhiya”. His parents will then tell the bride to prepare warm water and cold water, and put it at the gates. The bride will have to bath her mother-in-law, first with warm water then with cold water. Thereafter, she will have to bath her also. The father and his son will exchange bathing each other. After this ritual the pot used will be left at the gate and the husband and his wife will now be shown their house where they will have to sleep from now on-wards.
After the birth of the child, a messenger will be sent to the family of the bride with money which can be a R10.00 note. Upon arrival, she will have to ululate as a sign of the good news which she is bringing and the parents and some of the neighbors will join in ululation. After getting the news, they will have to prepare themselves to go to see the new born child. They will have to brew some beer, which may be ten clay-pots or calabashes. They will also have to buy clothes for the child, the mother and the child’s grandmother. A goat is slaughtered and the skin used to carry the child.
It is a tradition that the child and the mother should stay in house for some few days after a child is born before coming out. When it is time for the mother and the baby to come out, an “inyanga” will be called to perform the immunization process. The inyanga will make small cuts on the forehead, the back and the center of the head of the child. The inyanga will make a band with strings, xitshungulu, which will be tied on the waist of the child. This is done to prevent some different types of diseases from infecting the child, especially “milombyani”.
Initiations for males and females
Male initiations
Male initiation is observed in the holding and use of a lashes, the fire, the wearing of red and white cloth, the breaking of calabash or container, the names, the putting of chicken furthers, the putting of “tiharhi” or “mayikhwini”, the spread of seeds on the initiates at the chief’s kraal and “mayiwani” dance during the alterations period and ceremony.
From the day of the inception of the initiation school which is marked by the initiation of the first son of the royal family who will be known as “Xitlhangoma” meaning the one who has opened the initiation, lashes are held by the old boys and men who have been to the school. No one is allowed to carry a lash unless he has undergone the ceremony.
Before these initiates can go to their respective homes they have to go to the chief’s place where old women will spread seeds of different crops on them. The seed represent the fact that they have undergone the initiation ritual; they are now men and are ready to produce. The breaking of the food calabash or container which was used to put food for a deceased initiate is used to indicate the owner is dead. The songs which are sung the day the initiate come back home also are symbolic as they announce the joy of the parents as their children have come back home safely.
Female initiate (Vukhomba)
This ceremony is a ceremony which prepares a girl child for adulthood and makes her ready for her near future husband. When the family is ready to stage the initiation for their child, which could be three to four month time. The cloth which was used during her periods has to be also kept in a hidden place. This is done to make it a point that nobody who will be interested in doing something bad about it. To prevent the girl from getting her own children in future, by which-craft cannot get hold of her feminine bloods.
In female initiation, there is fire which is made in the hut. This fire will have to be kept burning for the whole period of the initiation without being put out. Fire is regarded as light and wisdom, this shows the importance of the initiation which is to give guidance and wisdom to deal with the challenges of adulthood. The initiate also has to choose a small boy from one of her relatives who will be her husband for the rest of her initiation period, which is referred to as “ku ganga” who will be represented by his mother. The boy who is chosen will be representing her future husband and it gives the essence of this ceremony which is to prepare her for marriage and his family will be treated as the real in-laws and they will have to give her a present upon the end of the ceremony.
After when the whole family has gathered, they will send a messenger to the visitors to say “Timbyana hi bohile, vonakani” this means they are now ready for the negotiation to begin. The groom’s delegates will se3nd their own messenger with a cloth or a mat or money for the foundation called “mandlelo”, two snuff containers which are accompanied by a 0,25c, for the father and 0,20c for the mother.
After when the whole amount has been asked by the family, an amount of 0,20c or less is asked as a wallet for the mother. A blanket for the mother and a jacket for the father are requested. When all the requested money has been paid, the “lobola” ceremony is over. When this is over, then, it will be time to eat slaughter goats and drink to celebrate. The “lobola” money has to be showed to the ancestors through the worship ritual and has to spend a night at the shrine again. The ancestors of the family of the bride have to be told or alerted of the fact that their granddaughter is getting married. “Mphahlo” ceremony has to be held on her behalf.
The selection of a burial place is not done without consulting with the ancestors through the bone of “n’anga”. Seeds and snuff are put on the chosen site before digging. The first to dig the grave must be the first born daughter of the deceased, who will be representing the whole family, has lent a hand in the digging of the grave. Only married men were allowed to dig a grave. It was believed that if one is not yet married digs a grave, it will bring bad luck and dreadful diseases to them and they may end up not marrying at all.
The deceased person is laid in the grave either in sitting or sleeping position depending on the shape of the grave. A straw plant will be put at the head and feet of the deceased. Water is poured on the straw to wet it before the grave is covered. The straw sometimes grows out or dies, but in most cases in will grow out, and will be used as a sign post of where the grave is. They also put one reed besides the corpse grass, which grew in water, is spread at the bottom of grave. Plants during burial are said to be carrying the spirit of the deceased. After filling the grave, a branch of a “cencenyi” tree is placed on top of grave.T
The role played by ritual ceremonies in Xitsonga culture will only be well understood when in their performance the symbolism which is used can be well understood. It will be off good course that while performing these rituals their essence and value can be explained. These ritual ceremonies could survive only if they are put in writing rather than in oral through generation to generation. This will limit its criticism where people saw its renditions as a waste of time and money, and be aware of its importance and value through their symbolic meanings.
REFERENCE
Ayisi, O. (1972). An introduction to the african culture. Nairobi: East african Education publishers.
Cook, D. (1987). Problematic Differences Between the Cognitive Systems of Christrian International Business Culture of South African Blacks. University of the North. Sovenga.
Firth, R. (1957). Man and Culture. An Evaluation of Work of Bronislav Malinowski. London: Routledge and Kegan Paul Ltd.
Juhod, H. (1977). Matimu ya Vatsonga. Sasavona Publisher S.A.
junod, A. (1912). The Life of a South African Tribe. Neuchated: Switzerland
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