This research aimed to explore the means and ways of restoring the lost dignity of the Mpondo people. The thesis points out the seriousness of the demand for a rapid reconstruction of religion and medical practice.
LIST OF TABLES AND MAPS
CHAPTER ONE INTRODUCTION
The purpose of the thesis
This study also highlights the socio-political problems of the Mpondo people which stemmed from racial laws and discrimination during the colonial and apartheid eras. The underlying intention of the dissertation is to explore and explain certain controversial areas and problematic situations experienced by the Mpondo people in the field of health.
Relevance of the study
In 1600, the Mpondo people were already living in the area of the upper Urnzimvubu River called Dedesi. The land of the Mpondo people stretched from the Tukela River (Tugela sic) on the northern side to the Mbhashe River (Bashe).
CHAPTER THREE
THE INFLUENCE OF CHRISTIANITY AND WESTERN CIVILIZA TION IN MISSION HEALTH CENTRES AND MISSION
SCHOOLS IN MPONDOLAND
The Christian influence on the African Traditional Healing System
Those who were converted to Christian churches were not allowed to respond to the divination call of the African traditional religion ie. there is a need for proper implementation of the healing skills possessed by the African traditional healers.
Introduction
Such knowledge equips the people with the skills and abilities to control their environment, to deal with their social, political, economic and religious problems. Such an understanding could change some stereotypical attitudes about African culture, especially the Mpondo people. The main point of emphasis is to suggest that, because of their worldview, their culture is static.
Second, there is the invisible world, the underworld, and the spirit land, which is considered the abode of ancestors and spirits. In the Mpondo worldview, there is a dichotomy and a clear distinction between the holy and the evil, the material and the spiritual, although it is not interpreted in the same way as other religions, ego Christianity and Judaism, etc. This claim Taylor explains, "not only is there a slight separation between subject and object, between self and non-self, but essentially all things have the same nature and the same interaction with each other.
In addition to the fact that the Mpondo have a general worldview that they share with the rest of Africa, they are also part of the Southern Bantu speaking peoples with whom they share the same worldview. For them, there are four categories in their hierarchy of beings, namely the Supreme Beings, Spiritual Powers, Ancestors, and Magical Powers (see the diagram above).
The Mpondo world view and the concept of Being
Whether or not the Ntyga philosophy reflects the Mponda worldview, the fact is that Mponda people share the same understanding with the rest of Africa. The concept of the Mpondoland view of evil spirits will be discussed in the following pages of this chapter. In their quest for good, the people of Mpondo are also concerned with controlling and fighting against evil spirits.
A distinction is made between the evil spirits that cause misfortune (i.e. umoya ombi) and the misfortune caused by the wrath of the ancestors (ingqumbo yezinyanya). The Supernatural Being is not always directly connected to such disasters because of the respect attributed to Him, as already discussed. Usually their punishments take the form of natural disasters such as rain, drought (imbalela), hailstorm (isichotho), thunderstorm (isitshi), thunder (ukududuma), tornado (inkranyamba), etc.
It is believed that the ants and the soil of the grave have some remnants of the flesh and spirit of the sick. As such, these evil spirits will act as if they are ancestors of the soothsayer apprentice, Ithwasa.
The Mpondo cultural background .1 Introduction
- The Mpondo Language
All that they are aware of is the sky which is taken as the abode of the Supernatural Being. In addition to respecting the sky, many places are considered sacred by the Mpondo people. The belief in the existence of the invisible underground is connected with the myth of the origin of people.
For the Mpondo, Mvelingqanji, the first to appear, is the creator of the entire universe and all that is in it. The Mpondo has a myth that suggests people came out of the hole in a rock. This records the fact that “the origin of the creative principle is wrapped in mystery.
It stems from the fact that people came out of the hole in the ground with everything to sustain their life. Mpondo people believe in the emergence of the people from the bed of reeds that usually grow near the river.
The myth of death
To conclude this chapter, the Mpondo worldview has been analyzed as a basis of their worship and healing system. Mpondo myths suffered great degradation and misinterpretation due to the spread of Christian teachings contained in the Bible, which were considered more serious and pious than those of traditional African religion. This misinterpretation has led to confusion about which creation story is meaningful or which cause-of-death story is realistic.
This became more dangerous for health work to address the problems facing human beings as a whole. In the next chapter an analysis of each category will be made in order to show their relationship to Mpondo worldview, worship, ancestors and evil spirits.
CHAPTER FIVE
THE MPONDO WORSHIP AND HEALING SYSTEM
Amakhosi - ancestral spirits
To be sure of the call of the ancestors, the student traditional healer constantly communicates with them through dreams. The role of fortune teller was acquired through a special calling often suggested by the. The whistling sound of the ancestral spirits, called amakhosi, is a communication skill of the ancestors that can be interpreted by specialized physicians (Dwebu, Interview, Urnzimkulu: 1997).
The songs take them in hailstorms far to the land of the people or clan called amaMbo. Most of the community members have their own preventive measures against the bad rainy season. He or she is an important figure in the community because he or she ensures the protection of the community.
Closely related to this type of specialist doctor is the control of thunder and tremors. This stems from the fact that accidental deaths are either considered to be caused by witchcraft or the wrath of the ancestors.
CHAPTER SIX
THE TREATMENT OF DISEASE BY AFRICAN TRADITIONAL HEALERS
Isicanulo sevumba elibi - bad smell
Sometimes isicanulo or isichitho is caused by a bad smell like the smell of Urnzondo and uthuvi which is human excrement. In this case, an insect called urnzondo that has a bad smell is magically manipulated by the witches to make someone have such a bad smell. When such an isicanulo is used, the smell will be present everywhere in the room, on the blankets, bedroom and in clothes (Mthwentwe, Interview, Lusikisiki 1998).
If uthuvi was used as isicanulo, its smell will be felt everywhere in the room, in the bedroom and in the clothes. Sometimes, when the beloved partners meet, the other simply smells the smell of uthuvi or urnzondo.
Umbilini - fear or phobia
In this section an explanation of the different methods of such practice will be made. In this case, a familiar sent by the witches or sorcerers pours a poisonous substance into the mouth of their target person. This type of cancer attacks the throat making it difficult to swallow or eat any kind of food when the throat is swollen.
Messages are received over the air, especially if a person's name is mentioned. While the medicine is still in the mouth, the medicine is spit out, accompanied by the words and the name of the person to whom the words are addressed. In the African system of traditional healing, ukukuza or ukubhabha is the result of intercourse with a sexual partner suffering from this infection.
In the traditional African healing system, syphilis is recognized and yet its symptoms are similar to those explained above. Ukufa-icala means that one side of the body is dead or not working.
Conclusion
CHAPTER SEVEN
THE RELIGIO-MEDICAL CONTROL OF THE SOCIO-ECONOMIC PROBLEMS AMONG THE MPONDO PEOPLE
The power of medicine is always considered as part of the process of promoting wealth or wealth among many people. In addition to using medicine to boost agricultural production, the power of the ancestors is also invoked. Since livestock forms the largest part of African wealth and the economic base, it is always considered a very important part of life.
For this reason, in polygamous families, they ensure that their marriages are based on a healthy economy at home. For this reason, traditional medicine is always involved in almost all aspects of life. According to African traditional religion, the very cause of this is questioned as to why this happened.
If he needs religious-medical treatment, he is treated with traditional medicine (Mbiba Nqaqhumbe, Interview 1999). The roasted meat is first dipped in urine before being served to the culprit.
CHAPTER EIGHT
THE MPONDO UNDERSTANDING OF WITCHCRAFT
- Recruitment - ukwesulelwa and ukwethweswa
- The historical background of witchcraft in Mpondoland
- Uphinda'mtshaye - hit-back
- Ukubula - confession of witches
- Christian health centres and witchcraft linked patients
- The problem of the jUdiciary system dealing with witchcraft
In this sense, witchcraft can then be seen as an important part of the traditional religious system of these people (Hammond-Tooke 1989: 48). Belief in witchcraft and its continuity can be observed right through the history of the people of Mpondoland. As shown in previous chapters, there are many controversial questions about the whole idea of the existence of witchcraft.
In such a process, especially if the target of the witch is not dead, the witch may be pardoned. The witch or wizard is saved from being killed by the breath of the man he/she has killed. The crux of the matter is to find ways and means to bring solutions to the problem.
Jenkins nicknamed 'Nozokoza' was known to be a chief among the people of the Mfundisweni-Ntlenzi area. This woman claimed to be a self-confessed witchcraft partner of the two elderly ladies mentioned.
