Title: UMSAMO: UBIZO NOKWELAPHA KWENDABUKO
Author: Bhedlindaba “VVO” Mkhize
ISBN: 978-0-6398582-1-0
Summary
Umsamo (Altar/sacred space: Ubizo (calling) Nokwelapha (Healing) Kwendabuko (Traditional)
This book explores the broader scope of African Indigenous Healing practices, tracing their origins and evolution into the forms of healing that exist today. The book explains what healing is today, beyond mentioning factors that have hindered the progress of traditional healing and its diminishing recognition. The book exposes the concept of calling and training (initiation) to traditional healing. Traditional healers, in the majority of cases have not written about their trade, joys, challenges, ethical issues, training and connection with the mother earth, ancestors and God. Renowned traditional healers have passed on with their knowledge and skills. This book is an attempt to capture the essence of the calling to traditional healing and medicine through African spiritualties.
The book exposes the problem of South Africa, an African country that is celebrating and remunerating western forms of healing at the expense of African indigenous healing methods. Traditional healers and traditional medicine is not allowed in medical facilities around South Africa. Some respected healers in South Africa are yet to be formally recognized. There are even those who have built their own clinics, yet they are blocked by the government. Some have had their applications rejected because traditional healing is still linked to Western medicine-traditional medicine should match western medicine.
This book, as I re-write it, will serve to open the eyes of those who will lead the way in traditional healing.
This book merges three key themes:
- The Calling
- The Journey of Becoming a Healer
- Traditional Healing Practices
The goes to explain the phenomenon of ancestors and healing. This is key as the field of African Indigenous Healing and Medicine is directly linked to African Spirituality which I turn is linked to Abaphansi. Luisah Teish, author of the book Jambalaya, states “As we walk upon the Earth, our feet press against the bones of the Ancestors on whose shoulders we stand.” This is a powerful statement about the Ancestors, whom we call Amathongo (plural of Ithongo) in the IsiZulu Language. Sometimes we refer to these people as Amadlozi (pl. of Idlozi) which means something different from amathongo. Idlozi is the ‘spirit’ that possesses a person to become an African Uhlanya (healer), whereas Ithongo is a dead person whom we believe that he is not dead but alive in the land of the ancestors (kwela baphansi).
Malidoma Some in his book The healing wisdom of Africa about ancestors says: “Ancestors are at a disadvantage because they know how to improve things and yet they do not have the body required to act on what they know. We are at a disadvantage because although we have bodies we often lack knowledge to carry things out properly. This is why spirits like to work through us; the person with a body is an ideal vehicle to manifest things in this world. It is important to understand that when we feel that something is missing in our life, when we feel somehow disconnected or displaced, that these feelings are a sign for us to repair our connection with the world of ancestors and spirits.” Amathongo are part of us, and people who happened to live with us on this earth. When we bury the dead, we are only burying the body, but not the spirit because the spirit continue to stay with us and they stay at their special place called Umsamo, an African Ancestral Shrine. One of the most effective ways to connect with Ancestors is to set up an Ancestor umsamo (altar or shrine). Doing so provides us with an invaluable tool to help focus our attention and awareness of their presence in our lives. These Amathongo are honored by doing various rituals or providing food at certain times. How you honor and revere your Ancestors is a personal thing. At your umsamo you can pray, talk, sing, chant, cry, meditate, recite poetry, etc. You can whisper or shout to them the most intimate details of your life. There is no right or wrong way to communicate with them and pay your respects. The important thing is that you do, and that you are sincere and genuine. It must come from your heart! In return, the Ancestors will provide guidance, encouragement, and support. In time, your relationship with them will grow and you may find that you look forward to a daily commune with your Ancestors. After all, its family! We have been talking about the ‘spirit’, saying that our dead people we call ancestors are the living spirits and continue living like that. We worship them as spirits that bring guidance, wisdom and prosperity in our lives. The biggest challenge facing an African Child in the present era is to find his/her identity. Such identity is being searched in many ways, others through various religions, and others through various ritual practices.
Most African people today are so much drowning in various religions. There are those who are trying to find meaning of life in Buddhism, Confucianism, Taoism, Judaism, Christianity and Islam. All these are in search of the so called ‘the living spirit’. The word ‘spirit’ is used in the Bible in several different ways – the Spirit of God, the spirit of man, and the whole realm of ‘spirits’, good or evil. In the Old Testament ‘Spirit of God’ is one of the ways in which God’s action may be mentioned without actually making the anthropomorphic statement that God did this or that. Thus the ‘Spirit of God’ likes the Word and the Wisdom of God, becomes a periphrastic description of God’s initiative and action in the creation, providential ordering, redemption and eschatological deliverance of the world as a whole and of Israel in particular.
Our current modern difficulty is: do the dead so-called Ancestors also become ‘living spirits’ after death? The answer is YES, they become powerful ‘spirits’ after death. Taking the Bible as our point of departure, in the Bible persons are not thus separate and distinct; they flow into one another. A man lives in his sons, who may receive a portion of another man’s ‘spirit’ and thus may in some sense become that other man. A man may reappear in history as another person, who, though he is not the same person, is nevertheless in some way identified with him. Linking up this with the Bible, a good example is that of Elija who in the biblical tradition becomes almost the same person as Elisha; the biblical way of expressing this is to say that a double portion of Elija’s spirit is upon Elisha (11 Kings 2.9; cf Deut. 21:17), or that ‘the spirit of Elija dost rest on Elisha’ (11 Kings 2.15; cf Ecclus 48.12). Elija acts through Elisha. When the Spirit of Yahweh comes upon Saul, he prophesies after the manner of the ecstatic prophets and – very significantly – is ‘turned into another man’ (1 Sam; 10.6, 10 ) Micah is contrasted with the false prophets because he is genuinely ‘full of power by the spirit of the Lord’ (Micah 3.8). Even Jesus himself is recorded attributing the prophetic words of David (Ps 110.1) to the
activity of the Holy Spirit (Mark 12.36). Therefore God gives words to his prophets through the operation of HIS Spirit. In today’s lives we see many people being prophets, ‘Spiritual Healers’ in various ways. Those ‘spirits’ coming from their past forefathers/grandmothers and we start calling them Izinyanga, Izangoma, Abalozi, etc. This working of the Spirit amongst men is by no means confined to the sphere of prophecy: the Old Testament attributes to the Spirit such things as Joseph’s skill as a ruler (Gen 41.38); Joshua’s military genius (Num 27.18) the Craftsmanship of Bezallel and Oholiab (Ex 31.2-6); and Moral excellence (Pss 51.10f); 143.10). The same is evident to some of our great leaders, who attribute their leadership skills whether in Business or in Life as powers of the Spirit coming from their ancestors.
An African life is a constant apprehension of the supernatural powers of the Spirit of the Ancestors, who are living in us, it may be described as walking by the Spirit, being led by the Ancestral Spirit, or living Spirit (Gal 5.16, 18, 25; Rom 8.4, 14). It is the very same Spirit which is the Spirit of Power, enabling Christians to perform deeds beyond their own Strengths (11Tim 1.7; Acts 1.8; 10.38; Rom 15.13; I Cor 2.4; Eph 3.16) The belief by African people in the ancestors and how they value them is not taken from the vacuum, but has this kind of history, which we have forgotten but are trying hard to bring forward as the Umsamo African Institute in researching on it and its Wisdom.
The book is composed of the following 7 chapters:
- Ingxenye yokuqala (Chapter 1 The sacred space and the headquarters)
- Ingxenye yesibili (Chapter 2 the explanation of the sacredness of initiation)
- Ingxenye yesithathu (Chapter 3 The history of initiation and its value in traditional healing and medicine)
- Ingxenye yesine (Chapter 4 -The calling to initiation)
- Ingxenye yesihlanu (Chapter 5 – Ukuthwasa)
- Ingxenye yesithupha (Chapter 6 – The roots for healing in the sacred space)
- Ingxenye yesikhombisa (Chapter 7 –The roots for healing)