Hansard: NA: Tragic Deaths of Initiates in Mpumalanga
House: National Assembly
Date of Meeting: 29 May 2013
Summary
No summary available.
Minutes
UNREVISED HANSARD
NATIONAL ASSEMBLY
Wednesday, 29 May 2013 Take: 402
"National Assembly Chamber Main",Unrevised Hansard,08 Jun 2013,"Take 402 [National Assembly Chamber Main].doc"
"National Assembly Chamber Main",Unrevised Hansard,29 May 2013,"[Take-402] [National Assembly Chamber Main][NAC-Logger][nm].doc"
START OF DAY
WEDNESDAY, 29 MAY 2013
PROCEEDINGS OF THE NATIONAL ASSEMBLY
________
The House met at 14:02.
The Speaker of the National Assembly took the Chair and requested members to observe a moment of silence for prayers or meditation.
The Speaker announced that the vacancy which occurred owing to the resignation of Mr E J Lucas had been filled by the nomination of Ms S J Nkomo, with effect from 21 May 2013.
The member had made and subscribed the oath in the Speaker's office on 29 May 2013.
The CHIEF WHIP OF THE MAJORITY PARTY
Start of Day
The CHIEF WHIP OF THE MAJORITY PARTY: Hon Speaker, hon members of this august House, I hereby give notice that on the next sitting day of the House I shall move:
That the House notes that notwithstanding Rule 29, which provides for the sequence of proceedings, limits the business of today's sitting to the debate on a matter of public importance in terms of Rule 103.
Agreed to.
The SPEAKER
The CHIEF WHIP OF THE MAJORITY PARTY
THE TRAGIC DEATHS OF INITIATES IN MPUMALANGA
(Matter of Public Importance)
The SPEAKER: Hon members, while the topic of the debate refers to Mpumalanga, I think members will agree that the death of initiates is a countrywide challenge and problem happening in different parts of the country. Therefore, the debate should not just be confined to Mpumalanga.
The CHIEF WHIP OF THE MAJORITY PARTY: Hon Speaker and hon members of this House, it is with heavy hearts that we gather here today to focus on the loss of innocent and courageous, valuable lives of 29 young men aged 13 to 21 in eastern Mpumalanga province, Limpopo and other parts of the country during this year's circumcision ritual.
Another six died in the northern Limpopo province. As the ANC, we share President Jacob Zuma's and the country's shock and outrage at the unnecessary loss of lives and believe that not only was this avoidable, but that those responsible for this tragedy must face the full might of the law as speedily as possible. One can only imagine how the bereaved families must feel at having their loved ones cut down in the prime of their lives, robbing them of their future, which lay before them.
In 2010, the Cultural, Religious and Linguistic Rights Commission released one of its research reports entitled, "Public Hearings on Male Initiation Schools in South Africa", and reported that between 2009 and 2010, 145 boys died because of complications related to their circumcision, and another 1 200 were hospitalised. These are alarming statistics, and despite the practice having survived many generations, we may have to re-examine the ways in which it is carried out in the modern age.
To understand why male circumcision is important, for instance, among the Xhosa people and other cultural groupings, one needs to truly appreciate the reasons why the practice of circumcision has been carried through from generation to generation, and its impact on young men as they enter adulthood. As our foremost icon, Nelson Mandela, stated, and I quote:
On Robben Island, not all debates were political. One issue that provoked much discussion was circumcision. Some among us maintained that circumcision, as practised by the Xhosas and other tribes, was not only an unnecessary mutilation of the body but a reversion to the type of tribalism that the ANC was seeking to overthrow. It was not an unreasonable argument, but the prevailing view, with which I agreed, was that circumcision was a cultural ritual that had not only a salutary health benefit, but an important psychological effect. It was a rite that strengthened group identification and inculcated positive values.
Despite being mindful of all the associated risks, the African youths choose to undergo traditional circumcision as it is regarded as a sacred rite of passage and also speaks to one's family honour and standing in our society. Given our country's fractured past, the intolerance and subordinate status given to African culture and its practices in apartheid South Africa, we must be mindful to educate and sensitise those who wish to demean the practice completely.
Whilst the deaths of initiates during these rituals and the scarring and substandard medical procedures they are exposed to cannot be condoned and must be vehemently denounced, we must also pay heed to the cultural and spiritual significance of the act. In whichever way we proceed to engage on this issue. Let us ensure that we do so within the spirit and letter of our progressive Constitution, which calls for respect and tolerance of the diverse cultures and the right of individuals, communities or groups to practise and enjoy these rights, while observing and respecting the rights of others. More significantly, we must acknowledge that there is still significant support for the practice of the ritual within African communities.
Our icon, Nelson Mandela, expressed the significance of circumcision as follows, and I quote:
In my tradition, an uncircumcised male cannot be heir to his father's wealth, cannot marry or officiate in tribal rituals. An uncircumcised Xhosa man is a contradiction in terms, for he is not considered a man at all, but a boy. For the Xhosa people, circumcision represents the formal incorporation of males into society. It is not just a surgical procedure, but a lengthy and elaborate ritual in preparation for manhood. As a Xhosa, I count my years as a man from the date of my circumcision. It was a sacred time. I felt happy and fulfilled taking part in my people's customs, and ready to make the transition from boyhood to manhood.
[Applause.]
It is easy to see why Madiba felt this way and why many others who practice this tradition believe in it so completely. This rite of passage is not just an individual occurrence or experience, but it is that of the entire community, for it guarantees its continuation and legacy of the values, ideals, norms and mores.
Madiba correctly observed that African initiation schools have both spiritual and cultural significance. The spiritual underpinnings of African initiation schools were never appreciated because under colonialism and apartheid, African religion was regarded as a superstition and was suppressed. Institutions and rituals were despised and forced underground.
The transformation of African initiation schools cannot be separated from the broad social transformation that includes the revival, mainstreaming and harnessing of African religion for moral, cultural, social and economic development. Therefore, it is necessary to share what this belief system is all about with those who think that there is nothing called African religion.
Madiba said that African religion is no longer a superstition that must be replaced by other religions. When I grew up in Bolobedu, the Land of Queen Modjadji, I was taught that the universe and humanity were created by the Prince of Light called Khuzwane or Kosana, and that Muhali Muhulu, the wife of Khuzwane, introduced female initiation called "biale" derived from "muali".
Thobela, the son of Khuzwane, and Muhali Muhulu introduced male initiation called "bodika", meaning solidarity, and "bogwera", meaning brotherhood. These gods were spiritual beings who lived on earth in physical form after the creation of the universe and humanity. Khuzwane left footprints on certain rocks when they were still soft. These footprints are still there today and are symbols of divinity.
Before they ascended to heaven, these gods introduced initiation schools and laid down the rules governing them. Therefore, from time immemorial, initiation schools were governed by spiritual and cultural values.
With regard to types of initiation, the balobedu and bapedi people, for instance, generally had initiation ceremonies that comprised of two stages, a circumcision school, "bodika", and brotherhood, "bogwera", school which completed the status change and marketed the formation of a brotherhood or regiment. This brotherhood has both spiritual and military aspects.
In its spiritual aspects, initiation into this brotherhood, like girls' initiation is governed by the bird of Mohale, which symbolises the queen of heaven, Mwari we Denga in the Shona and Lozi languages. The boys were circumcised in order of precedence and then secluded in the lodge for about three months.
Here, the brothers, "bagwera", were taught a number of secret formulas and songs and instructed in the physiology of sexual relations, the dangers of intercourse with a woman in a state of pollution and in the absolute necessity for obedience to the political authorities. These were accompanied by, inter alia, ordeals and food taboos or abstinences to drive the lessons home. These painful forms of discipline ended with a military raid, or a lion hunt.
The brotherhood, "bodika", was generally arranged by the king or queen and councillors, who appointed a master of ceremonies and his deputy to oversee the school and also as specialist circumciser, "thipane", to perform the actual operation. A day was announced and boys from all over the kingdom, accompanied by their mothers and with shaven heads and new loincloths, flocked to the royal court.
There was a special mystery, the fire mystery, in which boys and girls would combine in a ritual symbolising the importance of political authority, which involved lightning a fire by drilling fire, "hu tsika mooto", on a floating raft of reeds or rubbing two sticks together. My name, Mutsika, comes from this exercise. This ritual also symbolised the divinity or holiness of sexual union between man and woman. Last but not least, the boys and girls were presented to the queen of heaven, Mwari we Denga, and then washed and anointed with red ochre to confirm the sacred or spiritual nature of the initiation.
Therefore, it is clear that the initiation, despite the ... [Interjections.]
The SPEAKER: Hon members, the noise level in the House is just too high. Those who feel the urge to discuss something are free to go outside and do so outside the Chamber. You may proceed, sir.
The CHIEF WHIP OF THE MAJORITY PARTY: Therefore, it is quite clear that initiation schools are not matters of heathenism or paganism. They have spiritual and cultural aspects. All that we have to deal with are the abuses that take place there to prevent the death and injury of our beloved children. [Applause.]
The socioeconomic challenges and resulting poverty dysfunctionality of families, single mothers, child-headed families, incidences of HIV/Aids, opportunistic diseases, moral decay and cultural confusion in some traditional communities require a social dialogue on these challenges and their impact on initiation schools. Such a dialogue would educate the public and aid the transformation of the initiation schools.
It is also important to say something about how the schools were established, because what is happening today is that any person from the street can establish these schools, which is partly why we are where we are today. In general, a father would decide that the time had come to circumcise his son and would typically arrange with other homesteads with sons of about the same age to establish an initiation lodge or school and engage a specialist circumciser to perform the operation. Permission to establish a lodge or school had to be obtained from the king or chief first.
The initiator was termed the "father of the lodge". It was he who acted as master of ceremonies throughout the initiation period. When sons of chiefs were initiated, their fathers fulfilled this role and it was a great honour for a boy to be a member of a lodge at which a royal child was initiated. On the day of the commencement of the rites, the boys gathered at the home of the lodge, where a sacrifice was made of an uncastrated bull or ram to inform the gods and ancestors of what is taking place. Again, this is an indication that this practice has a religious and spiritual foundation. Both the bull and ram were symbols of god. At this ceremony, the initiates were addressed by older men on how to conduct themselves while in the lodge, and they were exhorted to put away all childish things. I thank you for the opportunity to present this. [Time expired.] [Applause.]
Mr G G BOINAMO / Mpho/.../TM / END OF TAKE
"National Assembly Chamber Main",Unrevised Hansard,17 Sep 2013,"Take 403 [National Assembly Chamber Main].doc"
"National Assembly Chamber Main",Unrevised Hansard,29 May 2013,"[Take-403] [National Assembly Chamber Main][NAC-Logger][nm].doc"
The CHIEF WHIP OF THE MAJORITY PARTY:
Setswana:
Rre G G BOINAMO: Ke a leboga Mmusakgotla, Tona ya Lefapha la Puso ya Tirisano, Rre Baloyi, ke rata go go raya ke re mookapilo o o loodi le matute a a monate, mogokong ga o ke o o ja o be o fetsa mooko wa teng. Bogwera ke setso sa rona, re tshwanetse go bo tlhompha. Ga re a tshwanela go letlelela batho go bo fetola gore e nne sengwe se ba gwebang ka sona. Ga re go pege molato, o gakgametse fela jaaka rona Rre Baloyi, mme rotlhe re tshwanetse gore re bone tharabololo ya bothata jo; re be re arabe dipotso tse ke di thadileng fa.
Potso ya ntlha ke gore: A batsadi ba ne ba kopile kgosi gore e rebole bogwera? Ya bobedi, a ngaka e ne e tlhatlhobile basimane pele ba tlhatlogela kwa thabeng? A rathipana yo o neng a dirisa thipa ene o na le maitemogelo a go ka dira jalo? A dikolo tse bagwera ba tlhokafaletseng kwa go tsona di ne di le ka fa molaong tsotlhe? A mo nakong e e fetileng go kile ga nna le thulaganyo ya go tswala dikolo tse di seng ka fa molaong, ka gonne re tsaya gore ga di simologe, di ntse di le teng mme di tlogetswe fela gore di tswelele?
Mo baneng ba ba tlhokafetseng, ke ba bakae ba ba neng ba pateleditswe kgotsa ba tserwe ka dikgoka go isiwa bogwera? Go a diragala gore bana ba tsewe ka dikgoka ba isiwe koo le fa tota ba ne ba sa rate go ya. Re le Maloko a Kgotlatheomolao e, re tshwanetse go tla ka ditharabololo tse di tla dirang gore go tlhongwe khomišhene ya dipatlisiso e e tla tsenelelang mo bothateng jo e be e bo rarabolole. Ke lelela mo tsebeng ya gago rre Baloyi, ka ntlha ya gore re ka kgona go dira jaana fa wena o re eteletse pele.
English:
Mr Speaker, the news of the tragic deaths of 36 young men in Mpumalanga and Limpopo who had undergone traditional initiation ceremonies has left South Africa shocked and saddened. Instead of the celebration and ululation, which this major achievement in the lives of young South Africans should bring, we are today filled with grief and disbelief.
I would like to send my condolences to the 36 families that lost their sons. Today, we feel your pain. We know that you must be battling to cope during this difficult time. There are few words that I can speak or reassurances that I can make that will be able to soften the pain that a parent must be feeling at the loss of a child.
Fellow members, this must not be just another debate without action. This must be the start of an honest conversation. As a nation, we must start to help each other with how we can assist in rectifying this problem. What we can do and must do as Parliament is to ensure that everything possible is done to ensure that this will not be allowed to happen again in the future because most of our children are still going to go there.
Culture, which must be respected in South Africa, does not have to nor should it ever threaten the lives of our children. It cannot be a blank cheque or an excuse and we cannot tiptoe about it. We must be open about it. We cannot sweep the matter under the carpet, as the member of executive council of the province, MEC, for Health in Mpumalanga, Candith Mashego-Dlamini, so shamelessly did, and did nothing because the culture prevents us.
With respect and recognition come responsibility. When people act in such a way that they disregard the safety of others, there must be consequences. Regardless of our political affiliation, we must, together as Parliament, promise the families of those who have lost their sons that we will use our oversight powers to ensure that there are consequences for those who have abused their positions in the name of culture. We need to investigate this problem thoroughly. We need to know what has gone wrong and what we must do to fix this matter.
It is for this reason that I called on Minister Richard Baloyi to set up an independent commission of inquiry to investigate what really went wrong during the initiation process. The commission must, after making its findings, present and table a report in Parliament to allow members of the respective families, the public and Members of Parliament to be brought into the light of what truly transpired during the initiation. Thank you. [Applause.]
Mr M E GEORGE
Mr G G BOINAMO
Mr M E GEORGE: Hon Speaker, members of the National Assembly, on behalf of Cope, I would like to send our deepest condolences to the families of the deceased initiates.
IsiXhosa:
Xa ndithetha ngabakhwetha abaswelekileyo, andithethi ngaba baseMpumalanga kuphela, ndithetha ngabo bonke abakhwetha abaye basweleka kweli lizwe. Sithi kubazali babo, tutwini, ngxe! Akuhlanga lungehlanga. Siyazi ukuba ukuswelekelwa ngumntwana asiyondlwan'iyanetha; kubuhlungu kwaye ayililo inxeba eliphila ngokukhawuleza.
Kuthe kwakuvakala ukusweleka kwabakhwetha baseMpumalanga, kwavela imibuzo emininzi ekufuneka siyiphendule nje ngabemi boMzantsi Afrika. Ukuba ujonga indlela evele ngayo into yokusweleka kwaba bantwana ...
English:
... it was just some small headlines, small debates in certain quarters, while they had died.
IsiXhosa:
Ngoku kufike ixesha lokuba sizibuze ukuba: Ingaba sifikelele kwixesha lokuba singakhathali na ngokufa komntu. Isiko lolwaluko lidala kwaye ngendlela elalisenziwa ngayo, zazingenzeki ezi zinto zenzekayo ngoku. Okokuqala, isiko lolwaluko lalifundisa umntu omtsha, oza kungena ebuntwini obukhulu, intlonipho. Yiyo loo nto wayesithi umkhwetha xa ebona umntu ongumama, ambiza ngokuba sisigqwadikazi, wayebabeleka abasicatyana kuba kaloku wayefundiswa ukuba amhloniphe umntu ongumama.
Inkwenkwe eza kwaluka ibixhaswa ngabantu abakhulu, bayibonise izinto efanele ukuzenza nezo engafanele kuzenza. Ngoku kwenzeka imihlola, efana nokuba kuthiwe abazali bomntwana abamazi ukuba wolukile. Ngela xesha lokukhula kwethu, ingcibi yayibanye endaweni ethile, kusaziwa ukuba kukho ingciba enguzibanibani. Kule mihla, elalini enye kukho iingcibi ezilikhulu ngoba yonke into yenzelwa imali. Wofika wonke umntu efuna ukuba yingcibi ngoba akayikhathelelanga le nto aza kuyenza, ufuna nje ukwenza imali.
Eli siko lidala kwaye alikho apha kwezi ntlanga zilapha eMzantsi Afrika kuphela. Likhona nakwiintlanga zakwaSirayeli, amaJuda. Ndifuna ke, phambi kokuba ndihambe kakhulu nexesha lam liphele, ndenze esi siphakamiso. Okokuqala, kwezi ndawo kubonakala ukuba abantu bayasweleka kuzo makhe kuthiwe xha ngolwaluko ukuze kujongwe ukuba yintoni na engenziwa, kuba kwezinye iindawo ayikho le nto yokusweleka kwabakhwetha. Yiyo loo nto ndingathi oku kwenzeka kuMzantsi Afrika wonke.
Into yokuthi xha ngolwaluko ayintshanga. AmaSirayeli, ngexa ayephuma eJiphutha, endleleni eya eKanana, akhe athi xha ngolwaluko. Nathi ndithi makhe sithi xha, khe sijonge ukuba kwenzeke ntoni; yintoni esingayilungisayo ukwenzela ukuba eli siko liphinde liqhutywe ngendlela kwezo ndawo lingaqhutywa ngendlela kuzo.
Xa ujonga izinto ezenzekayo, ezifana nendlela ababethwa ngayo emaMpondweni abantu abaya esuthwini, uye uzibuze ukuba leliphi ke ngoku eli siko, elibethisayo xa umntu ebheka esuthwini? Alikho, kodwa indlela ababethwa ngayo ingummangaliso. Eli siko libalulekile. Indlela elibaluleke ngayo mna ndicinga ukuba asinakho ukuthi maliyekwe, kodwa masicele urhulumente – mnta' kaBaloyi – akhe athi xha kwezi ndawo. Kunjalo nje mna andivumelani nesithethi esandul'ukuthetha esithi makubekho ikhomishoni; akukho mfuneko yayo. Siyayazi into efanele kukwenziwa. Nazi iinkosi zihleli apha, ezifanele ukujonga abantu bazo zibabonise indlela yokuphila. Endaweni yokudlala indima yazo njengeenkosi,kuba yonke into ifuna imali, iinkosi zigcwele apha kule Palamente. Baza kukhokelwa baboniswe ngubani abantu amasiko abo emakhaya? Enkosi, Tata. [Laphela ixesha.] [Kwaqhwatywa.]
Mr R N CEBEKHULU / KC/ LMM//Setsw / END OF TAKE
"National Assembly Chamber Main",Unrevised Hansard,18 Jun 2013,"take 404 [National Assembly Chamber Main].doc"
"National Assembly Chamber Main",Unrevised Hansard,29 May 2013,"[Take-404] [National Assembly Chamber Main][NAC-Logger][nm].doc"
Mr M E GEORGE
Mr R N CEBEKHULU: Hon Speaker, on behalf of the IFP, I would like to convey our sincerest condolences to the families, friends and relatives of the young men who lost their lives as a result of their recent initiation ceremonies held in the Mpumalanga province. Cultural practices are dynamic and tend to change with time and circumstances. For instance, the Zulu people had initiation schools, but during the reign of King Shaka, these were abandoned as the King required young men to be drafted into the Zulu army. He argued that all the initiation rights of passage would be imparted during their military training, and the fact that the young men in his mighty army were not circumcised did not in any way reduce their manhood. Instead the Zulu armies conquered all the nations in their region.
The examples of customs changing and not remaining static are numerous, for example in "ilobolo". There was a time when it was paid in the form of cattle, but today it is paid in the form of money. At some stage in history Nguni people lived in huts, but today they live in modern houses of bricks and tiles. Things change and they usually change for the better.
The point that I am trying to make is that cultural practices and norms do not have to remain static in order still to be traditional. There is no reason not to use sterile circumcision equipment, or not to have competent medical personnel on stand-by in the event of complications arising with any particular initiate. The Department of Health must ensure that all initiation ceremonies of this nature have adequate and competent medical support staff deployed to them.
We also agree that if circumcision in its traditional form has become harmful it should be modernised. Traditional leaders, as custodians of culture and customs, must play their role in leading these changes. Fly-by-night initiation schools must not be allowed. Initiates must know which initiation schools are sanctioned by the government, and we call for educational awareness campaigns in our rural communities in this regard.
As we live in a world where the prevalence of HIV and Aids is rife, we also strongly suggest that all would-be initiates undergo HIV/Aids screening prior to being allowed to attend these ceremonies.
Speaker, if I may go further in responding to what the hon member has said here with regard to amakhosi being in Parliament. The passing of customs, cultures and traditions to communities does not need a man's presence every day. There are meetings within communities where things are passed on to community members, rather than for the amakhosi to be visible and present where they are leaders. I thank you. [Applause.]
Mr M H HOOSEN
Mr R N CEBEKHULU
Mr M H HOOSEN: Hon Speaker, our condolences go to the families who have lost their loved ones through this very tragic incident. The participation of these young men in this initiation school should have marked the transition from boyhood to manhood, but instead it had yet another very tragic end.
Initiation schools by their very nature are intended to serve as a service to our society as traditional leaders prepare young boys for adulthood, and use the opportunity to mentor young men to become responsible sons and fathers.
It is tragic that every year without fail, we hear of so many young men who lose their lives through sheer negligence whilst in the care of irresponsible community leaders. The exploitation of young men and their families is becoming more and more prevalent and some criminals have turned this honourable practice into a money-making racket. Not only is this criminal, but it is also a shame and an attack on the integrity of this age-old and honourable cultural practice.
The recent incident in Mpumalanga, for example, where these young men lost their lives under very tragic circumstances, is yet another reminder that we are failing in providing the necessary support, and not adequately attending to the risks that young men face, especially in rural areas.
Almost every death recorded at initiation schools happens as a result of inadequate health care or negligence. The only solutions therefore are to increase the reach of adequate training, making more medically trained personnel available to assist initiation schools and the stricter enforcement of unregistered initiation schools where leaders exploit this tradition for personal gain.
Traditional leaders must also own this cultural practice and play a much more active role in ensuring that these schools and male circumcision are conducted in a manner that does not put the lives of young children at risk. Fathers must also play a more active role in our society and take their responsibilities much more seriously.
This is an important and honourable tradition which must be protected at all costs. We must do whatever it takes to rescue this cultural practice from the hands of criminals.
Although young men can access free circumcision at public hospitals, there is still much work to be done to make the service more accessible. We must recognise that hundreds of thousands of men have received this service, at no cost whatsoever, at many of our public institutions. We would have had many more deaths on our hands if this was not the case.
We must urgently address the long waiting lists at many hospitals across the country. The waiting list in a Limpopo hospital, for example, runs into several months, with up to 2 000 people on the waiting list for circumcision. I also note that at the same time there have been several deaths which have occurred in the Limpopo province.
This poses a massive problem and contributes towards the desperation of young men who want to make the transition to adulthood. If we do not take urgent and decisive action to stem this exploitation in our country and provide adequate medically trained personnel, we should not react with shock in this House as we do today. Thank you very much. [Applause.]
Mr S Z NTAPANE / AZM MNGUNI//TH / END OF TAKE
"National Assembly Chamber Main",Unrevised Hansard,17 Sep 2013,"Take 405 [National Assembly Chamber Main].doc"
Mr M H HOOSEN
Mr S Z NTAPANE: Speaker, the UDM expresses its heartfelt condolences to the family and friends of the 30 initiates who recently died at various initiation schools in Mpumalanga. There are also unconfirmed reports that six initiates died in initiation schools in Limpopo as well and we are saddened by this.
The tragic deaths of these young men could have been avoided had all the relevant stakeholders played their parts.
In particular, we appeal to traditional leaders as custodians of our culture to step up their efforts to oversee initiation schools in areas of jurisdiction and not to leave traditional surgeons and amakhankatha [traditional nurses] to figure out what to do as they go along.
We applaud the intervention by the government. Many have complained about this intervention, but let us admit that it is only this intervention that brought a semblance of stability in the tradition.
At the same time, parents on the other hand, often wait too long before they report to authorities that their sons are experiencing problems. In such instances, parents should also be held accountable for any injury or loss of life, even if this occurred in a legal initiation school.
Such a punitive measure would ensure that parents do not willy-nilly shift the blame to the traditional surgeons and amakhankatha [traditional nurses] when something goes wrong. This important step will lead to early detection for problems. Once remedial action is taken, deaths at initiation schools will be reduced.
In the final analysis, the law must take its course on all those who are responsible for the deaths of young men at initiation schools, both in the aforementioned provinces and other provinces in South Africa. Thank you.
The SPEAKER: Hon members, before I call the next speaker, can I ask the hon members on my right, including the Ministers on my right, to please reduce the noise level. Hon Minister, the person next to you wants to listen. Please, don't interfere with his right to listen. Please, go back to your seat.
Dr C P MULDER
Mr S Z NTAPANE
Dr C P MULDER: Hon Speaker, it is quite unthinkable that in the year 2013 a number of young men lost their lives because of a cultural practice and tradition. On behalf of the FF Plus, I would like to extend our sincere condolences to the families of these young men.
Just stop for one minute and think how you would feel if this was your child to whom this had happened. These are not just numbers but individual boys who died in the prime of their lives.
I listened to the hon Chief Whip today and he started off quite well, explaining to us how this practice works and how it is being done. Then, unfortunately, he fell back into the past and blamed the past. I think that was rather unfortunate. Let us look forward and to the future and deal with this.
If you look at our Constitution you will find in section 31 a provision that makes it possible for this practice to be exercised by the different communities in South Africa. Section 31(1) of our Constitution clearly states that persons belonging to cultural communities may not be denied the right, with other members of their community, to enjoy their culture. We respect that but we must also look in section 31(2) the Constitution, where it clearly states that the rights in subsection (1) may not be exercised in a manner inconsistent with any other provision of the Bill of Rights.
Surely, the young men that died had their right infringed. There is no doubt whatsoever. That can never be accepted.
Afrikaans:
In die VF Plus respekteer ons hierdie kulturele aktiwiteit en praktyk wat vir sekere gemeenskappe in Suid-Afrika van groot belang is. Ons erken dit en dit is reg dat dit so toegepas word. Dit is tog duidelik dat hier iewers 'n baie groot probleem is, as 29 jong mans in Mpumalanga te sterwe kom en ses in Limpopo. Hulle is eintlik jong kinders wat tussen 13 en 21 oud jaar is. In die afgelope klomp jare is 145 dood en meer as 1 000 is in hospitale opgeneem, vanweë die praktyk. Daar is dus duidelik iewers iets groot foutief en verkeerd.
Die verantwoordelikheid hiervoor lê by die leiers van daardie gemeenskappe van wie se kultuur dit deel is, om die nodige stappe te neem om te verseker dat daar nie misbruik gemaak word hiervan nie, en dat dit op die regte manier toegepas word. Dit is duidelik tans nie die geval nie.
Indien die leiers van daardie gemeensakappe nie daarin kan slaag om misbruik te voorkom en dit te reguleer nie, sal die staat nie anders kan as om in te gryp en hierdie praktyk te reguleer op 'n wyse wat die regte te beskerm van daardie individue, wie se regte deur hierdie praktyk misken word. Hier moet 'n fyn balans gehandhaaf word tussen daardie regte wat uitgeoefen word en ander regte wat misken word deur mense wat moedswillig misbruik daarvan maak vir geldelike voorsiening.
Ons simpatiseer met daardie families. Ons dink aan hulle en dit is 'n tragedie wat hier plaasgevind het. Dankie.
Rev K R J MESHOE
Dr C P MULDER
Rev K R J MESHOE: Speaker, on behalf of the ACDP, I wish to convey our condolences to the families and relatives of initiates who lost their lives while attending initiation schools.
We were both shocked and saddened by the news about the deaths of about 36 initiates in Mpumalanga and Limpopo. What is surprising though is that no one has, to date, taken responsibility for these deaths and no arrests have been made.
The ACDP believes that human life is precious and has to be protected at all times. While we support the observance and the practice of different cultures in our country, we believe they should neither be harmful nor a threat to the security of any person.
The ACDP supports the position put forward by the South African Medical Association, which believes that to avoid unnecessary deaths during initiations, the physical part of circumcision should be done by someone who is trained, while the teaching part is done by the traditional leaders.
Government must introduce minimum requirements to govern initiation schools that should apply to all provinces that run such schools. These requirements should include the following.
Firstly, there should be a database of all initiation schools that are registered, including the names of those who run them.
Secondly, there must be known sanctions and penalties that will be imposed on anyone running an unregistered initiation school.
Thirdly, the chiefs and indunas [headmen] should be directly involved in the running of these schools as they are the custodians of the tradition.
Fourthly, initiation schools should allow initiates to drink enough water, have enough food and continue with their medication if they are on medication.
Finally, it should be a criminal offence to take a child to any initiation school without the knowledge of their parents, who should have the right to choose reputable schools on behalf of their children.
The ACDP hopes that government will do all it can, including applying our recommendations, to ensure that these unfortunate and unnecessary deaths during future initiations are minimised, but at best, prevented from taking place. Thank you.
Mr I S MFUNDISI / src / END OF TAKE
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Rev K R J MESHOE
IsiXhosa:
Mnu I S MFUNDISI: Somlomo obekekileyo namalungu akhoyo, namhlanje ndithe mandingakhumshi, koko ndithethe ngolwimi lakuthi. Umbutho we-UCDP udlulisa uvelwano olungazenzisiyo kwiintsapho zabo bakhwetha baseMpumalanga naseLimpopo abathe basutywa kukufa. Akuhlanga lungehlanga nto zakuthi silila sivelana nani kwintlungu enikuyo ngalo mzuzu. Ukufa kona ngenene akunaso isimilo kodwa ke nathi maKrestu siyatsho ukuba nako kuseza kubhangiswa ngenye imini.
Bantu bakuthi, xa kusakhiwa isizwe, kubalulekile ukuba sincome kwiindawo ezincomekayo, sigxeke xa kukho amakhwiniba. Kwiminyakana edlulileyo, iphondo laseMpuma Koloni likhe laduma kakubi ngenxa yesi sehlo sabakhwetha ababhubhayo.
Ngexesha umhlonitshwa, uGr Goqwana, wayephethe kwiSebe lezeMpilo, wenza yonke imigudu yokuba abantu badibane beze nezisombululo ezinokuba luncedo. Kubalulekile ukuba siyincome into enjalo kwaye sibandakanye namanye amaphondo ukuze akwazi ukufunda ngendlela efanelekileyo yokwenziwa kwesiko lolwaluko. Ezinye zezinto ezincomekayo kukubuyiselwa kwesizwe embo, kuba kaloku isiko lokwaluka lisiko lesizwe, hayi elomzi ngamnye. Kwakubalulekile ke ngoko ukuba izisombululo zidityanelwe ngabantu bonke, bavane ngendlela yokwenziwa kweli siko. Abantu bavumelana ngesigqibo sokuba amakhwenkwe, phambi kokuba oluke, kufuneka aqale kugqirha ukuze abonwe ukuba akulungele na ukungena esuthwini.
Wonke ubani uyachaphazeleka kwingxaki elolu hlobo kwaye unegalelo anokulenza. Mandulo phaya yayingekho le ngxaki sijongene nayo namhlanje. Akulunganga ke ukuba sithi masibuyele emva kuba siphila kumaxesha empucuko. Kufuneka sibone ukuba sidibanisa ntoni nantoni ukuze isincede. ISebe lezeNtlalo noPhuhliso linoxanduva lokufundisa abahlali ngokuhlalisana, ngokubonisana, ngokumanyana, ngokuncedisana nangokuphathisana.
Ngoko ke, kufuneka kucace futhi, nanjengoko besesitshilo esinye isithethi, ukuba ingcibi asingomntu othathwa naphi na, ngumntu ekuvanwa ngaye sisizwe nayilali. Kufuneka kananjalo amakhankatha abekhona akwazi ukulondoloza abakhwetha xa besesuthwini. Zizinto esizicelayo ke ezo siyi-UCDP, kuba impucuko ayithi izinto zamandulo mazilahlwe zingaphindi zilandelwe.
Mna buqu, kundidanise kakhulu ukuqaphela ukuba ngexa aba bantwana bebesesuthwini, bebengenalo nebhuma, bebebekwe nje ebuhlanti, ingqele yonke iphelela kubo ngaphezu kwazo zonke ezinye izinto. Zizinto ekufuneka sizilwe ke ezo ukuze zingaphindi zenzeke. Ndiyabulela. [Laphela ixesha.] [Kwaqhwatywa.]
Mna L M MPHAHLELE
Mnu I S MFUNDISI
Sepedi:
Mna L M MPHAHLELE: Mohl Seboledi, bagologolo ba re: "koma ka dilete e a bogwa" eupša lehono koma ka dilete e fetogile lebitla la badikana. Seo se diragetšego Mpumalanga ke masetlapelo. Re le ba PAC re re mahloko go batswadi, meloko le metswalle ya badikana bao ba robetšego boroko bjo bogolo. Setšhaba sa MaAfrika se swanetše go ipotšiša dipotšišo se be se tle le dikarabo. Koma e fetogile kgwebo. Thipane le rabadia ba fetogile borakgwebo. Setšo sa MaAfrika se fetogile mahlabišadihlong. MaAfrika a bapola bana ba bona sefapanong sa setšo. Marumo fase bana ba thari ye ntsho.
English:
Hon Speaker, it is unacceptable that so many young lives are lost yearly at initiation schools. We appreciate that certain elements of this practice are beneficial to young men, like training in manhood, perseverance, social responsibility and oral literature. However, as the PAC, we cannot and will not condone the murder and maiming of young people in the name of tradition. From time immemorial, koma [initiation school], what the Europeans miscalled "circumcision" has been the responsibility of the state. That is why the African head of state King Shaka had the final word on this practice.
Today our state, which is essentially a European state on African soil, is aloof and indifferent in the face of the massacres of young men. If we want to get things right as far as koma is concerned, we have to do the following. Firstly, government must audit initiation schools and set strict rules for opening such schools, and National Treasury must foot the bill for the initiation of both boys and girls. A European state on African soil may find this proposal laughable.
Secondly, the surgical operations must be performed by medically qualified personnel under hygienic conditions. Finally, the initiation calendar and the normal school calendar must never conflict. This way we can balance the need for respect of African traditions on the one hand and the preservation of life on the other. I thank you.
Mr R B BHOOLA
Mr L M MPHAHLELE
Mr R B BHOOLA: Hon Chairperson, undoubtedly the passing away of our young men is a very sad moment, more especially to the families and friends, but particularly to the mothers who experience emotional pain and sorrow. As we continue to mourn the deaths, through the grace of God Almighty, may their souls rest in peace. On behalf of the MF, I offer heartfelt condolences and messages of strength, courage and fortitude.
Indeed, the promotion, protection and preservation of everyone's cultural values were suppressed during the colonial rule. We welcome President Zuma's call that an investigation be headed by a commission of inquiry, and we must allow the commission to do its work and come up with recommendations accordingly.
Madiba had referred to this practice, which comes from a deep cultural consciousness of communities, and, culturally, people develop a faith base to perform it. Madiba himself went through that exercise and said it was an important part of his development as a human being. So, indeed, for millions of people, this is an important part of the development of their lives and therefore must get the serious attention it deserves.
Mahatma Gandhi once said that greatest integrity in an individual is his cultural values. Therefore, traditions, faiths, cultures, rituals and religions are an integral part of any human being's life and must be respected, and the practice must be done in a humane manner.
However, somewhere along the line somebody has become reckless, negligent and careless, and whether there was money-making in the whole process, we don't know. Young people's lives are at risk, and we need to take precautionary measures. Currently in KwaZulu-Natal, we have a very strong male medical circumcision programme which is conducted by professionals. It is an important cultural practice, and it's becoming part of the strategy of the Aids protection and prevention programme, and a huge number of youngsters will indeed undoubtedly benefit.
However, the MF cherishes the hope for the practice to be informed by a very deep cultural, religious kind of aspect for people to understand how serious it is and therefore to be disciplined and to take every precaution so that this kind of tragedy will never happen again. As we strive to do better, KwaZulu-Natal has put in place a modernised system and, in KwaZulu-Natal, the process is performed in clinics. We need to encourage more professionals to execute these cultural beliefs through medical practices.
Let us continue to entrench the frontiers of democracy with honesty and integrity to reach greater heights so that we could deliver a safe and secure environment for all our people. I thank you.
Mr M M SWATHE / Kn(Sep/Eng)//Mia (Eng) //Mm Sep /Nb(Xh)/ END OF TAKE
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"National Assembly Chamber Main",Unrevised Hansard,29 May 2013,"[Take-407] [National Assembly Chamber Main][NAC-Logger][nm].doc"
Mr R B BHOOLA
Sepedi:
Mna M M SWATHE: Mohl Spikara, DA e rata go tšea sebaka se go romela mantšu a matshedišo go ba malapa ao a hlokofaletšwego ke bana, re re re lla le bona kamoka ka magaeng. Rena ba DA re rata go laetša setšhaba sa gaborena gore le rena re amogela ditšo tša bona ka go fapafapana ga tšona.
Re amogela mantšu a molekgotlaphethiši wa Limpopo, Mna Clifford Motsepe ge a be a bolela gore o nyaka go bona dikoma kamoka tšeo di se go molaong di fedišitšwe gomme bohle bao ba bego ba di etile pele, ba tswaleletšwe kgolegong. O bontšhitše gore ke dikoma tše e ka bago tše 158 tšeo di se go molaong tšeo di ntšhitšwego kua Limpopo.
O boletše gape gore dikoma tše 140 tšeo di le go molaong di tlile go bulelwa ka la tharo June ngwaga wona wo. O bontšhitše gape gore o ganne ka mangwalo a dikoma tše 30 tšeo ba bego ba nyaka go di ntšha le gore go ya ka tsebo ya gagwe, bantšhi ba tšona ba be ba se na maswanedi a go di ntšha.
DA e ganana le go swabišwa ke tše di latelago: maitshwaro a batho bao ba ntšhago dikoma ba se na tumelelo; go ntšhwa ga dikoma pele dikolo di tswalelwa; go ntšhwa ga dikoma ntle le tsebo, maitemogelo le maikarabelo; le go dira dikgwebo ka koma - re re e se go ka leina la koma. Re dumela gore koma ke bohwa le setšo sa MaAfrika, ke lefelo leo le swanetšego go hlompšhwa leo le beakanyeditšwego go ruta baswa gore ba kgone go tseba ka tša bophelo, e be banna ba maikarabelo.
Mamoslemo, Majuda le merafe ye mengwe, le bona ba na le setšo seo ba se latelago. Le bona ba na le koma gomme koma ya bona ba e sepediša ka mokgwa wa maleba, ke ka lebaka leo re se nago le mahu go tšwa mahlakoreng a bona.
Go ka ba kaone ge batho bao ba fiwago mangwalo a go ntšha dikoma, e ka ba batho bao ba nago le tsebo le maikarabelo. Re a tseba gore go na le dikoma tše dintši tšeo di tšwelego Limpopo le Mpumalanga. Seo se makatšago ke taba ya gore baetapele ba setšo ba be ba sa tsebe selo ka dikoma tšeo di tšwelego moo dinageng tša bona. Re ipotšiša gore dikoma di tšwele bjang mo ditšhabeng tša bona ba sa tsebe, ka gore kgoši ye nngwe le ye nngwe e na le setšhaba sa yona le lefase la yona leo e le hlokometšego.
Re bona go loba maphelo ka lebaka la tšhelete e le taba yeo e sa swanelago go amogelwa. Re kwa gore badika ba lefa tšhelete ye e ka lekanago R1 500 go ya go R3 000 go amogelwa kua komeng, godimo ga fao ba reka maupi le dišebo. Taba ye e dirile gore koma e fetoge kgwebo ye kgolo.
Morago ga go kwa dipego tša gore kua gola Limpopo go na le badikana ba bahlano bao ba amogetšwego dipetleleng ka maemo a go šiiša, ke ile ka ipha nako ya go etela fao ka ge Sekhukhune e le karolokgetho ya ka.
Re tla lemoga gore mafelong ao badikana ba hlokofetšego ka bontši le moo dikoma tše di tšwelego gona, ke lehlakoreng la boDennilton - ke Matebele le Bapedi ba gaborena. Nna ke ile ka ya dipetleleng tšeo go yo lebelela badikana bao ba gobetšego. Ke etetše sepetlele sa Philadelphia le sa St.Ritas gola Glen Cowie - ke ile ka ganetšwa go tsena gore ke bone badikana bao.
Bjale potšiso ye kgolo e ba gore naa e ka ba e le gore go dirwa sephiri naa? Ge badikana ba gobetše, ba amogetšwe sepetlele ke ka lebaka la eng nna bjalo ka leloko la palamente ke ganetšwa go ba bona mola e le gore re be re nyaka go bona gore ba gobetše bjang, le go kgona go thuša ka mokgwa woo re ka kgonago? Ke ile ka botšwa gore ka ge ke le leloko la palamente, ke swanetše go kgopela tumelelo go Molaodimogolo wa Kgoro ya Maphelo profenseng ya Limpopo pele ba ka ntumelela go tsena ka sepetlele go bona badikana bao. Se se mpontšhitše gabotse gore mmušo le wona o ka be o nkga lefetla mo tabeng ya go thibela batho gore ba hwetše tshedimošo.
Ke rata go tšea sebaka se go bontšha gore ga se seo fela, bana ba ba gaborena kua dikomeng, ga ba swarwe gabotse. Se re se bonego gona kua dipetleleng ke gore bana bale ka mokgwa wo ba gobetšego ka gona [Nako e fedile.] Ke a leboga.
Ms D G NHLENGETHWA / Kn //Mm / END OF TAKE
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Mr M M SWATHE
Ms D G NHLENGETHWA: Hon Speaker, I just want to convey appreciation for the manner in which we are approaching the debate. We are giving it the dignity and the respect it deserves. Allow me to just respond to some of the issues that Members of Parliament have raised during this debate.
The hon Boinamo raised an issue of establishing a commission of inquiry. As the ANC, we totally disagree with that. There are already investigations in place. Therefore, we cannot establish a commission of inquiry whilst there are investigations taking place. Let's wait for the outcome of the investigations; thereafter we will talk more. Let's allow the process to go further.
Also as the ANC, instead of coming up with a commission of inquiry, we have proposed that we come up with an indaba which has already been scheduled by the Department of Co-operative Governance and Traditional Affairs for next week Friday, where all stakeholders will get together and discuss these issues and try to reach common ground about how are we are going to address all these challenges.
The hon Mluleki George raised the issue that we must stop initiation processes in areas where these incidents are occurring. But I suggest that he must not paint all the initiation schools with the same brush, because there are good schools that are doing these rituals excellently and producing men out there. Let us come up with other solutions and not just intrude on other people's cultures by trying saying they must be stopped.
The hon Mluleki George also - I don't know if I should continue because he is not here. [Interjections.] He raised the issue that the Mpondo people stopped other people. I just want to put on record that the Mpondo people are practicing the circumcision ritual. I would like to urge the hon member not to promote tribalism at this podium. Let's take the debate very seriously.
The hon Meshoe said no arrests have been made thus far, but I would like the hon member to just hold his horses a little bit and allow the process to continue then we will see the results. All of us want to see the law taking its course.
On behalf of the ANC, Speaker, allow me to extend our heartfelt condolences to the families of the 29 initiates who died during initiation in the Nkangala region in Mpumalanga, as well as the six initiates who died in the Sekhukhune region in North West. [Interjections.] I said 29.
It is indeed very sad that these initiates died whilst undergoing the transition to manhood. This should have been a joyous moment for them and their families. Our prayers and thoughts are with the families during this difficult period. The ANC has called for this debate to show our people that we lead and we care.
IsiZulu
I-ANC futhi ifuna abantu bazi ukuthi yini imbangela yakho konke lokhu. Sifuna abantu baseNingizimu Afrika bazi ukuthi uKhongolose unalezi zinhlelo ezilandelayo ukuze zingenelele kulolu daba ukuze ekupheleni kwakho konke siqinisekise ukuthi lesi sehlakalo asiphindi senzeke.
Kusukela endulo, leli siko lokusoka belenziwa, lapho ngiyavumelana nezikhulumi ezikhulume ngaphambi kwami. Bekwenziwa, kodwa nakhona izehlakalo ezifana nalezi bezenzeka. Ngalezo zikhathi inhlekelele efana nale beyifihlwa. Wawuthola ukuthi bayashona abasokwa kodwa abantu besifazane bangatshelwa nakutshelwa ukuthi izingane zabo zishonile.
SiwuKhongolose sithi asilethe lolu hlelo, siliguqule leli siko ngokuthi abantu besifazane baziswe uma ingane isivelelwa wumshophi wokungasabuyeli ekhaya. Phela lezi zingane zizalwe yibo onina. Ngakho-ke mabaziswe ukuthi kwenzekeni. Kuhlolwe nembangela yokufa ukuthi sazi ukuthi yini imbangela yokufa kwabasokwa.
English:
I just want to highlight a few things that happened in Limpopo in 2002. In Limpopo province, they rescued 630 initiates from bogus initiation schools. The then MEC Mrs Catherine Mabuza, under Premier Ramathlodi, managed to rescue these initiates. Some were as young as eight years old.
The then MEC, accompanied by the police, managed to close down six such schools in Mokopane in the Waterberg District. In the very same province 300 initiates were rescued and transferred to nearby hospitals in the Vhembe District. I am telling you this to highlight that every time incidences like these happen, the ANC, led by its stewards, intervenes. [Interjections.]
Yes, it was in 2002. I am highlighting that these issues are not new. Interventions were there even then. [Interjections.] I just want to briefly highlight the processes that the ANC is conducting.
On 28 April 2013 in Mpumalanga a workshop was conducted for Ingoma Forum. This forum was formed to ensure that traditional surgeons are competent and therefore perform the ritual with the dignity it deserves thereby avoiding health hazards that are currently encountered.
These interventions also include teams that provide assistance in terms of preparing the boys mentally. Also, as the ANC, we are urging that these boys must be screened to determine whether they are fit to undergo the ritual. They must be tested for HIV and Aids and also be screened for STIs, glucose, TB and other health-related problems before being initiated.
Because I'm only left with two minutes now, I would like to conclude by saying that the ANC condemns all fly-by-night initiation schools. We are urging them to go and register, and take part in the government programmes that are provided. These programmes are so useful because they cover the use of aseptic techniques; how to manage and control bleeding; wound management treatment compliance and control dehydration.
As a long-term intervention, in Mpumalanga, the Department of Co-operative Governance and Traditional Affairs is finalising the Ingoma Bill. The Bill will regulate the holding of Ingoma Forum processes so that it prohibits forcing attendance and provide for health and hygienic standards at the Ingoma Forum and all matters incidental thereto.
The ANC will continue to uphold and respect all the different cultures and traditions that we have in this country. I would also like to appeal to all citizens and to all parties in this House to respect and debate this issue with the dignity it deserves. Let us all allow the police to conduct their investigations thoroughly, and all those found in the wrong will face the law. I trust and believe that at the end of the investigations we will get the answers we are looking for. Once again, my heart goes out to all those who lost their loved ones under these circumstances.
The MINISTER OF HEALTH / EKS/LIM CHECKED// END OF TAKE
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Mrs "National Assembly Chamber Main",Unrevised Hansard,29 May 2013,"[Take-409] [National Assembly Chamber Main][NAC-Logger][nm].doc"
D G NHLENGETHWA
The MINISTER OF HEALTH: Hon Speaker, hon members of the House, this morning as I was driving to work I was listening to a debate on SAFM about the incidents in Diepsloot. The guests on the debate were arguing whether we are dealing with xenophobia crime, desperation or just incidental argument hijacked by criminal elements. One of the guests insisted that if anybody was to deal with the problem, then a diagnosis must be arrived at first, before embarking on any solution.
In other words, what are we dealing with there. I believe that this question is very pertinent here in this House this afternoon. What actually are we dealing with here? Since the tragic death of initiates in Mpumalanga, there obviously has been outrage from many quarters and society at large. This led to a perception that certain African cultures are under attack at best or, at least, under deep societal scrutiny.
Is this really what we are dealing with, or just a matter of culture and tradition? I don't think so. I wish to state unequivocally that we are mostly dealing with commercial interests here. We are mostly dealing with individuals who have decided to hijack certain African cultures to amass wealth for themselves; make huge amounts of money ... [Applause.] ... in as short a time as possible, hiding under the cloak of culture and tradition. It is entrepreneurship gone wrong, because there are no tenders involved. It is not "tenderpreneurship" but "culturepreneurship", which is equally unacceptable to me.
Hon Speaker, I will tell you why I am arguing in this manner. The issue of traditional initiation, as has been clearly indicated by the Chief Whip of the Majority Party here, is as old as the mountains themselves. It was never meant to kill or, at least, throughout the ages it never led to death on such a massive scale. It used to be conducted with utmost care under strict traditional laws and customs and also under the very watchful eyes of kings and senior traditional leaders. I wish to repeat that - strict cultural laws and customs, which were strictly adhered to.
No king or traditional leader would have liked to be associated with death at their initiation school because this was viewed as a sign of weakness on the part of the throne. It would mean that he did not have a strong matwetwe [a traditional healer] whose job was to strengthen the initiation school and protect the initiates from any harm, external or internal.
Hence, in my language there is a saying: "Dijo di fedile, go šetše tša kgoši le ngaka." [It means that there is no more food. The little that remains is spared for the king and the healer only.] These were the two most important people in the village, especially during war and traditional ceremonies, like initiations. I'm quite aware that there is a slight variation in cultures to what I have just outlined, but the principle among many cultures in South Africa is more or less the same. But over the years, this centuries-old culture has been slowly corrupted and eroded to give way to commercial interest. Then, mutilations and death started rising, year in and year out, until we are at this point, which, if not stopped, might constitute a form of crisis.
Let me examine where the departure from culture started. Firstly, the type of people who were traditionally and culturally authorised to declare and launch initiation schools started changing. Any mahlalela [lazy person] who did not want to go to work may decide to earn a living by starting to sing that they could usurp the power of senior traditional leaders and launch their own traditional programme, citing freedom of cultural expression as a weapon.
Underlying this is the amount of money that is being charged to each initiate. In the past it was never about money, but it was the service of the king or the senior traditional leader to their subjects.
Secondly, at least from the area where I come from in Sekhukhune, not every Tom, Dick and Harry could ever qualify to be a traditional surgeon and perform the circumcision itself and control the inevitable bleeding and nurse the wounds. Traditionally in a very wide geographic area encompassing many villages under different traditional leaders, there used to be only one, at the most two very highly trained and regarded surgeons. In my language these surgeons are called thipana. Thipa, by the way, means a knife. This one person would travel from one initiation school to the other, performing this very intricate service and applying skill with the utmost care.
Now, every mahlalela believes he can become thipa at any time he chooses. Unfortunately sometimes they escape with this. This is getting away with blue murder.
Thirdly, the age at which initiation was done has changed. Initially this tradition was to initiate a boy into manhood. After it was performed, usually the boy is transformed into manhood and ready to get married. Now, why are these children who are being initiated, they expected to become men overnight? What are they being made ready for? There are lots of children who are being allowed to go there, and I believe this is wrong.
I still remember when I was still practising in Sekhukhuneland how an 11-year-old boy was brought by his mother to my practice. He was wearing a suit with a matching hat. After examining him I administered an injection. He broke down and cried like a baby. Of course, any boy will cry when you administer an injection. The mother started laughing. She said: Hawu! You are cryin, but you have been refusing when I sent you to do chores for me ever since you came back from initiation. Ever since you have been reminding me that you are no longer going to be sent around by me because you are now a man.
Now, how can a man cry like this because of an injection? Of course, the boy then remembered that he was supposed to be a man and he suddenly stopped crying and grudgingly declared that, of course, he was still a man. [Laughter.]
What happened to the issue of age here? It must be restricted and people must only go there when they are mature enough. Then they can stand the pressures and the gruelling situation that they face there. [Applause.]
Fourthly, the provision of good nutritious food for somebody going through such a rigorous process was also swallowed by commercial interest. There is no more guarantee of good food, and this is wrong. Because of all these problems in the Eastern Cape, Limpopo, North West, the Free State and Mpumalanga, the government and various Houses of Traditional Leaders in these provinces started to come together over a decade ago to solve this problem. It is not that it was just left unattended to.
Various pieces of legislation were promulgated with the help of authentic traditional leaders to control and protect this tradition. I know that Limpopo has an Act. North West has an Act. The Eastern Cape has an Act and the Free State also. Unfortunately, Mpumalanga still has a draft Bill, which has not yet been finalised into an Act.
Please note that I mention provinces where this initiation is part of tradition and customs. The ones conducted in most of Gauteng with the exception of former Motsweleng, are really "culturepreneurships". They have nothing to do with tradition. What would these various laws entail? To understand what these laws were promulgated for, you need to understand contemporary problems that initiates are now encountering, which ultimately lead to death. And I will have to deal with them, Speaker. The first and foremost is a problem of haemorrhage, massive bleeding, that can lead to immediate death through what is medically known as hypovolemic shock.
Hon Speaker, I'm sorry. I need to mention this. Please bear with me and members of the House for your deep understanding. You see, the organ we are talking about here is very highly vascularised. It has to be vascularised because one of the most important functions that it was design for depended on high vascularisation to accommodate huge volumes of blood that flow there during one of its functions. So, it can really bleed and it needs training, skill and experience if you have to deal with it surgically.
Secondly, there is infection leading to what is call septicemic shock, which can also lead to immediate death. Many of you will understand infection. Septicemia is when the infection gets into the bloodstream and travels to all the parts of the body. In essence it means poisoning of the whole body through micro-organism.
It is easier to get septicemia from this organ we are talking about here than you can get from a finger or a toe because of its proximity to the main pelvic blood vessels, which convey blood from the lower extremities to the heart.
The third problem is dehydration. Initiates are usually denied water to try and avoid this massive bleeding I have mentioned. Denying somebody water under such gruelling conditions can lead to acute renal failure, because when the kidneys don't get enough blood and water flowing to them, they shut down, leading to acute renal failure, which can lead to multiple organ failure and immediate death. It may also lead to venous thrombosis, which may lead to pulmonary embolism and sudden death.
Fourthly, there is hypothermia. Being exposed to very low temperatures under such extreme circumstances can be fatal. Fifthly, strangulations of the glans through lack of technique can also lead to amputation.
Sixthly, under severe conditions of food restriction, there can be hypoglycaemia, which is the direct opposite of high blood sugar. By the way, hypoglycaemia or low blood sugar is immediately more fatal than high blood sugar, which may still give you a chance to go to hospital. Actually 20 of the initiates in Mpumalanga died from the two conditions that I have mentioned. They died from hypovolemic shock and hypoglycaemia. As I have just mentioned, all the laws then were enacted to control, minimise, regulate or eradicate all these complications that I have just mentioned.
The National Health Act passed in 2003 also tried to regulate this, but the regulations are still being promulgated. Hon Speaker, there is also the Children's Act, No 38 of 2005, which was passed by this Parliament in a document prepared by Prof Julia Sloth-Nielsen, Professor in the law faculty at the University of Cape Town. In trying to review all these laws, which were passed by Parliament, to the Law Commission; she says:
Based on the responses the Commission received to the Discussion Paper, the final Report of the SA Law Reform Commission, SALRC, recommended that harmful or potentially harmful cultural practices be prohibited, that male circumcision be regulated, that female genital mutilation be prohibited, that an educative and criminal law approach to virginity testing be adopted, and expansion of the grounds for refugee status to include the threat of female genital mutilation ...
So, there are ample laws. She was just throwing that in in the Children's Act. This has been discussed as early as 2005. There are traditional leaders who try their best to comply. Unfortunately, as I said, there are those who have engaged themselves in criminal activities. For instance, the Act in Limpopo specifically stipulates that no initiation can be conducted before schools close for the winter vacation.
This is in view of the importance attached to education in this era and time. It is hence very wrong for a traditional leader to ignore that in the name of culture. It should not be allowed and such a leader must be brought to book. I wish to mention the role that was played by the leadership of Congress of Traditional Leaders of South Africa, Contralesa, and other traditional leaders around the country in dealing with that problem.
One of their main demands, enacted in the various laws in the various provinces, was that before you conducted an initiation, you needed to apply to Co-operative Governance and Traditional Affairs and be given permission to do so. It is outrageous then that in Mpumalanga out of the 38 schools that were known to authorities, 134 were being conducted outside the law. This is where the deaths took place. The Secretary of Contralesa, Kgosi Setlamorago Thobejane, who is also a member of this House, has worked with us in health in his own village. This led to many traditional leaders in Limpopo following these examples, whereby we send doctors and health workers to work with them.
In 2011 we put this into operation and helped 1 848 initiates and none died. In 2012 in his village we helped 1 308 initiates and none died. Throughout the whole of Limpopo last year, using this method, we helped 35 621 initiates and, unfortunately, two died because the department was engaged very late. Since December 2012, we have been working with Mr Nkululeko Nxesi, an activist from the Eastern Cape, to conduct workshops with traditional leaders from the Eastern Cape in order to prepare for this year's initiation ceremonies.
We believe everything will go well. We are funding him and we are prepared to fund anybody else. So, we actually know what we need to do. The House of Traditional Leaders and Cogta must take the lead.
We in health will come in in a supportive role, as we did in Limpopo and as we are doing in the Eastern Cape, to save lives and limbs. So, I wish to thank Minister Baloyi for calling an indaba this Friday this week for all stakeholders to put an end to this tragic chapter.
I don't agree with those who say we need a commission here. We don't need any commission. The issues are very clear. The laws are just there. Those who flaunted those laws must be brought to book and be arrested without fear or favour, regardless of their social, cultural and traditional standing. [Applause.] That is what needs to be done here. Thank you. [Applause.]
Debate concluded.
The House adjourned at 15:28.
MALUTA ///tfm\\\ END OF TAKE
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