Sangomas - Traditional Roles, Initiation and Media Portrayals

Note: Please add comments of educational value if you have insights or disagree with any points in this post, so that we can all learn together

The post was initiated after a recent report of a Sangoma performing rituals at the NWU, which was disturbing for some of the students, and which raised the question, what is a Sangoma actually? … for those that may not be familiar

Introduction

Sangomas are traditional healers in South Africa revered for their deep spiritual connection and healing abilities.

They serve as intermediaries between the living and the ancestral realm, addressing physical, mental, and spiritual ailments through indigenous practices . In fact, sangomas (and other traditional healers) have been the “backbone of African communities” for centuries, acting as shamans, priests, and prophets in society .

Despite the strong cultural role of sangomas – with an estimated 60% of South Africans consulting them alongside modern medicine – their portrayal in media is often fraught with stereotypes and sensationalism.

This article provides a comprehensive comparison between the actual roles, practices, and initiation process of sangomas and their portrayal in media and public perception.

It covers a brief history of sangomas, how one becomes a sangoma, their traditional community roles, media representations (local and international), and the key differences between real-life practice and popular perception.

History and Cultural Origins of Sangomas

Ancient Roots: The institution of the sangoma is deeply rooted in the history of southern African peoples, particularly among Nguni cultures (such as the Zulu and Xhosa).

The very word sangoma comes from the Zulu language (plural izangoma), referring to a practitioner of ngoma – a African term linked to drumming, dance, and trance in healing rituals .

Forms of the ngoma practice spread throughout southern Africa via African migrations as early as 2000 BCE, evolving over millennia . This means that for hundreds of generations, communities in the region have relied on sangomas to preserve health and spiritual balance.

Role in Society: Traditionally, illness and misfortune in many African cosmologies were (and still are) understood as disruptions in spiritual harmony – often attributed to unhappy ancestors or malevolent magic .

Sangomas emerged as the specialists who could interpret these problems and restore balance. In pre-colonial times, they were highly respected figures entrusted with healing the sick, protecting against witchcraft, and narrating the history and cosmology of the people.

They functioned not only as healers but also as keepers of sacred knowledge, preserving oral traditions of myth and history . Each ethnic group had its own term and slight variation for these healers – for example, among the Sotho they are ngaka, among the Tsonga n’anga, and Xhosa diviners are amagqirha – but the role across cultures was analogous.

Impact of Colonization: During colonial and apartheid eras, traditional healers were often misunderstood or repressed by authorities who labeled their practices as “witchcraft” or superstition.

Colonisers and missionaries frequently cast sangomas in a negative light, referring to them pejoratively as “witchdoctors” or “devil doctors” and portraying African spiritual practices as primitive .

Legislation like the Witchcraft Suppression Act of 1957 treated elements of their practice as illicit.

Despite this, sangomas survived as an “underground” support system for communities, and their services remained in demand. Over time, the sangoma tradition adapted: in the 20th century, many sangomas syncretized their practice with Christianity or other influences, and they addressed new social challenges (from urbanization to apartheid’s traumas) within the framework of ancestral healing .

Today, post-1994 South Africa has formally acknowledged the importance of sangomas. They are legally recognized as “traditional health practitioners” under the Traditional Health Practitioners Act of 2007, alongside herbalists and other healers . This legal status affirms that sangomas are an integral part of the healthcare landscape and cultural heritage.

Becoming a Sangoma: Initiation and Spiritual Calling

The Calling (Ukuthwasa): One does not simply decide to become a sangoma as a career; rather, ancestral spirits choose the person.

The journey typically begins with a spiritual calling known as ukuthwasa. This calling often manifests as a period of mysterious illness or psychological distress accompanied by vivid dreams and visions . For the individual (called a thwasa or apprentice), normal life is disrupted – they may suffer chronic ailments or misfortunes that defy medical explanation. It is believed that an ancestor’s spirit is afflicting the person to signal that they must train as a healer.

Many initially seek help from doctors, but when Western medicine fails to cure these ailments, the realization dawns that the ancestors are speaking . Relenting to the call brings relief, whereas ignoring it can lead to worsening problems. Importantly, this spiritual call can come to anyone – women or men of any age. In practice, the majority of sangomas are women, but there are no gender or age limits to who the ancestors might choose .

Initiation and Training: Once the calling is accepted, the apprentice enters an intensive initiation process under the guidance of an experienced sangoma (often called a gobela).

This apprenticeship, also referred to as ukuthwasa (same term as the calling), can last anywhere from a few months to several years . Training is immersive and multi-faceted: the trainee usually lives with or near the mentor and is immersed in ritual practice and daily healing work.

During this period, the thwasa learns to communicate with the ancestors and attune to spiritual “energies.” They are taught to interpret dreams and signs, to divinate by throwing bones, and to identify and use medicinal herbs (known as muthi) .

Crucially, initiation also involves personal purification and discipline. Trainees must undergo rituals that heal their own afflictions first, because only by being healed can they heal others . They confess negative thoughts or past wrongs to their mentor, observe strict taboos (such as abstaining from certain foods and sexual activity), and often wear specific beads or cloth indicating their status . They also spend long hours observing their trainer in consultations to absorb the methods of diagnosis and counseling .

Rituals of Initiation: The path to becoming a sangoma is marked by ceremony. A series of progressive rituals punctuate the training, each representing the apprentice’s growth.

For example, after significant milestones in learning, a ceremony is held where a goat or calf is sacrificed in honor of the ancestors . In one common ritual, the trainee must retrieve sacred objects from nature (such as special stones or roots) guided by dreams or divination.

Another dramatic rite at the culmination of training involves a sacrificial fire: a goat or cow is slaughtered and certain bones are placed into a fire. The apprentice sifts through the ashes to find a bone that remains intact – this bone is a gift from the ancestors and becomes part of the sangoma’s personal set of divination bones (known as dingaka) .

Finally, when the mentor and the community of healers are satisfied that the apprentice is ready, an ukutwasa graduation ceremony is performed. In this graduation, the new sangoma is formally introduced, often through a night-long ceremony of drumming, dancing in ancestral trance, and the ancestral spirit speaking through the initiate to give its blessing. Only after this rigorous process can one be recognized as a true sangoma.

It’s said that this spiritual initiation never really ends – even as a practicing sangoma, one continues learning from the ancestors throughout life . The secrecy and sacredness of initiation means details can vary, but the core theme is transformation: the individual is transformed by ancestral powers into a healer for the community.

Traditional Roles and Practices in Communities

A sangoma performing a bone divination ritual. Throwing and reading bones is a common practice used to diagnose spiritual causes of illness and seek ancestral guidance .

Sangomas occupy a multifaceted role in South African communities, serving as healers, diviners, and spiritual mediators. Their practice is holistic – addressing the “physical, mental, emotional, or spiritual” dimensions of problems all at once . Below are the primary roles a sangoma fulfills:

• Healer (Herbalist and Counselor): A sangoma is foremost a healer, treating ailments with natural remedies and spiritual interventions. They use an extensive pharmacopeia of plant, animal, and mineral materials to create muthi (medicine) for their patients . Remedies can range from herbal infusions for physical illnesses to symbolic potions (for example, using lion fat in a child’s medicine to instill courage) . Sangomas also perform rituals to cleanse spiritual impurities – such as steaming with medicinal herbs or washing patients in holy water infused with roots. Just as importantly, they act as counselors or therapists: patients often confide personal troubles, and the sangoma provides guidance, conflict resolution, and psychological support. In this way, sangomas are community therapists, “advisors, conciliators, and therapists” in matters of family, health, and social harmony .

• Diviner and Diagnostician: A distinctive skill of sangomas is divination – uncovering hidden knowledge through spiritual means. They commonly employ bone divination, casting a set of bones and other objects and interpreting how they fall. Each bone or token (which might include shells, stones, or carved figures) carries specific meanings, and it is believed the ancestors influence the throw to convey messages . By “reading the bones,” the sangoma can diagnose the root cause of a client’s misfortune, be it angry ancestors, witchcraft, or broken taboos . Some sangomas enter trance states during divination, allowing an ancestral spirit to momentarily possess them and speak through them – a practice accompanied by drumming, dancing, and chanting to induce the trance . Through these means, they identify whether the illness is due to, for example, an offended ancestor needing a ritual, or perhaps a curse that must be lifted. This spiritual diagnosis precedes any treatment. In Zulu belief, even physical illnesses often have a spiritual cause, so correct diagnosis is vital to truly cure the patient . Sangomas thus act as intermediaries who “read” the will of the unseen realm and translate it into practical advice (such as, “perform a cleansing ceremony” or “settle an unresolved family issue”).

• Spiritual Mediator and Ritual Leader: Sangomas are revered as bridges between the living community and the ancestors (amadlozi or izinyanya). Part of their role is to maintain or restore harmony between these worlds . In practice, this means conducting ceremonies to honor the ancestors – for example, rituals of thanksgiving, or asking for rain or blessings. If an ancestor’s spirit is restless or demanding, the sangoma guides the family in performing appeasement rites (which might involve offerings of beer, burning incense like impepho , or animal sacrifice in serious cases). They also help clients send messages or prayers to ancestors, often using snuff (ground tobacco) as a medium – inhaling snuff is believed to invite ancestral communication . Additionally, sangomas provide protection against witchcraft and evil spirits: they may prepare protective charms (amulets called umuthi or ikhubalo) for people to wear , or perform cleansing exorcisms to remove a malevolent spirit. In doing so, a sangoma is often the antithesis of a witch: whereas a witch or sorcerer causes supernatural harm, the sangoma’s job is to detect and neutralize those harms . This protective aspect makes them essential figures in communities where fear of witchcraft is prevalent – people turn to sangomas to counteract curses or misfortune. Beyond healing, sangomas also officiate at life-cycle rituals. They might perform blessings for newborn babies (a kind of spiritual “baptism” to safeguard the child, as in some cultures where a sangoma bathes the infant in herbs ), or help communicate with ancestors during funerals. Through all these functions, sangomas uphold communal values and spiritual ethics, ensuring that the relationship between the community and its ancestors remains balanced and benevolent.

In summary, the real-life sangoma is far more than a folk doctor. As one analysis notes, their approach to healing is “far more holistic” than Western medicine, intertwined with social and spiritual well-being . They are doctors, priests, psychologists, and social workers all in one.

This venerable role commands respect – in rural areas especially, a sangoma’s guidance might be sought before any major undertaking, and even in cities many people quietly consult sangomas for problems that modern psychiatry or medicine struggle to address (like persistent bad luck or spiritual crises).

The influence of sangomas in South Africa remains strong, grounded in an ancient belief that ancestors guide the living and must be heeded to maintain health and harmony .

Sangomas in Media and Popular Perception

Media portrayals of sangomas – both in South Africa and abroad – have often diverged sharply from the nuanced reality described above. While there are respectful representations, many depictions rely on sensational clichés or misunderstandings that skew public perception.

Local Media and Pop Culture: Within South Africa, coverage of sangomas can be a mix of reverence, curiosity, and skepticism. On one hand, local media sometimes highlight the continued relevance of sangomas or profile “modern sangomas” in a positive light. For example, there has been increased visibility of young, urban sangomas who defy the old stereotypes – dressing in contemporary fashion and engaging on social media – showing that a healer “doesn’t have a single ‘look’” anymore .

Celebrities who become sangomas also draw attention: in recent years, public figures like Boity Thulo (a popular rapper/TV personality) openly spoke about training as a sangoma. Such stories have prompted supportive interest as well as backlash. Boity’s announcement of her calling was met with some harsh criticism and “ugly” comments on social media, reflecting a stigma that still lingers .

She felt compelled to speak out, saying she’s had enough of being “demonized” for embracing her ancestors . This reveals a common public perception influenced by Christian or Western biases – equating ancestral veneration with devil worship or labeling sangomas as charlatans. Nonetheless, many South Africans also defend and celebrate their sangomas; this is evident in media coverage that allows sangomas themselves to explain their work, and in popular reality TV shows or documentaries that follow traditional healers’ lives. Local soap operas and films sometimes feature sangoma characters, though these can be double-edged: some portray them respectfully as wise elders, but others use them as plot devices (the mysterious witchdoctor, the source of a curse, or even comic relief).

Overall, domestic media is gradually moving toward more nuanced portrayals, especially as younger generations of sangomas reclaim their image. Sangoma practitioners like Gogo Dineo Ndlanzi, for instance, actively engage with media to “educate and dispel rumours” about their work , helping counter misconceptions.

International Media and “Witchdoctor” Tropes: Outside of Africa, the portrayal of sangomas (often generalized as “African witchdoctors”) has historically been steeped in colonial-era stereotypes.

Western media and films have tended to paint traditional healers as exotic, primitive, and sinister figures – a portrayal that anthropologists argue is a gross misrepresentation . In many Hollywood films or adventure novels of the 20th century, for instance, the “witchdoctor” is depicted as a witch-like villain or a superstitious shaman rattling bones and casting curses.

This “African witchdoctor” trope persists in news reporting as well, especially in sensational stories. A stark example is how certain crimes have been reported: in one infamous case in the early 2000s, a child’s torso found in the River Thames (UK) was widely attributed to a Nigerian or South African “muti killing” ritual, and the media whipped up a “moral panic” about African witchdoctors in London .

British tabloids ran lurid headlines (e.g. claims of “human flesh on sale” for rituals) that, while unsubstantiated, played into the worst fears about African healers . Such coverage reinforces the idea that sangomas deal primarily in black magic, cannibalistic rites, or fraud.

The reality – that most sangomas spend their days healing coughs, mediating family disputes, and treating psychosomatic woes – receives far less international airtime because it’s less sensational. Furthermore, Western skepticism toward non-biomedical healing often leads media to dismiss sangomas as mere tricksters or a cultural curiosity at best.

This outsider view overlooks the important social function of sangomas and lumps all traditional practitioners into one primitive category . The term “witchdoctor” itself is inadequate and misleading – as scholars note, it fails to differentiate between those who heal and those who harm . In truth, a sangoma is against witchcraft (evil magic), not a purveyor of it, but media representations rarely clarify this nuance.

Sensationalism and Stereotypes: Both locally and internationally, a few recurring stereotypes emerge in media: one is the “charlatan sangoma” – the con artist who exploits gullible clients.

Newspapers in South Africa often run exposés on fake healers promising to “bring back lost lovers” or make one rich overnight. Indeed, some foreign scammers have abused the title of sangoma, tarnishing its image. (One report detailed how some opportunists set up divination parlors and “act the part” with costumes and recorded voices of spirits, solely to extort money .)

Genuine sangomas themselves condemn these practices; as one traditional healer emphasized, “A sangoma doesn’t use magic [for quick fixes]… Anything [promised] outside [legal traditional healing] is illegal.” .

Unfortunately, media coverage of these fraud cases can feed the public perception that all sangomas are scam artists. Another stereotype is the visual of a sangoma always in animal skins, shaking bones or boiling strange potions – a static image that media often uses to represent traditional healers. While sangomas do wear traditional attire during ceremonies, they do not dress that way 24/7, and modern sangomas might carry smartphones and wear jeans when not performing rituals.

As Gogo Dineo wryly noted about public expectation: “There’s this stereotype that a sangoma has a [certain] look… We look like this now.” , pointing to her contemporary outfit. This clash between the modern reality and antiquated stereotype is a frequent theme in media discussions, especially as more young professionals become sangomas.

Finally, the spiritual aspect is often sensationalized – headlines might scream about “curse deaths linked to sangoma”, whereas rarely will you see headlines about a sangoma successfully counseling a family through a tough time (though such successes happen quietly every day).

In summary, media and pop culture have painted a dual image of the sangoma: on one hand the wise traditional healer central to African folklore, and on the other hand the spooky witchdoctor or cynical fraud.

These portrayals influence how the public perceives sangomas, sometimes fueling mistrust or fear. The next section will outline how these perceptions differ from the authentic practices and principles of real sangomas.

Real Practices vs. Popular Perceptions: Key Differences

Despite the media caricatures, real sangomas and their work often differ greatly from popular perception. Below are some key differences that distinguish actual sangoma practices from common stereotypes:

• Spiritual Calling vs. Voluntary Job: In reality, becoming a sangoma is the result of an involuntary spiritual calling and rigorous training under elders. One cannot simply declare oneself a healer overnight. Authentic initiates undergo months or years of apprenticeship, learning complex rituals and herbal medicine . Popular perception, however, may assume anyone can don beads and start “fortune-telling” for money. This misunderstanding is exploited by fake practitioners who set up shop without genuine training. Real sangomas condemn these charlatans; as noted, if someone claims instant powers or asks for large sums to magically solve problems, “just know for sure that is a sham” .

• Healers Not “Witches”: A true sangoma’s role is to heal and protect, often counteracting witchcraft – not practicing it. In community belief, a sangoma is the antidote to evil sorcery: they cleanse curses and restore good fortune . Yet, in popular media they are often mislabeled “witchdoctors,” implying they deal in dark arts. This is a fundamental misperception. Traditional healers themselves draw a clear line: witches harm, sangomas heal. The trope of the malevolent witchdoctor blurs this line, whereas in practice sangomas operate with ethical codes and even within the law (as registered traditional health practitioners) . The “witchdoctor” image thus wrongs real sangomas by associating them with the very forces they seek to defeat.

• Holistic Practice vs. Magical Quick-Fixes: Real sangomas take a holistic, patient-centered approach. They spend time listening to clients’ problems, diagnosing root causes via divination, and then prescribing courses of action – which may include herbal remedies, lifestyle changes, or performing a ritual over days or weeks . Healing is seen as a process of restoring harmony, not an instant spell. In contrast, sensational portrayals focus on the idea of instant magic: the stereotype that a sangoma will concoct a potion to make someone rich overnight or curse an enemy on command. In truth, ethical sangomas do not promise outrageous outcomes (like “win the lottery tomorrow”) – those who do are typically scam artists. Genuine healing often requires the client’s participation (e.g. family reconciliation or observing taboos during treatment) and time for the ancestors to be appeased, rather than a one-time transaction. The emphasis on holistic well-being and personal responsibility in sangoma practice is a far cry from the flashy miracles or nefarious curses shown in fiction.

• Everyday Community Member vs. Exotic Other: Real-life sangomas are embedded in their communities – they might be your neighbor, a schoolteacher by day and a healer by calling, or a grandmother known for her wisdom. Outside of ritual contexts, they lead normal lives. Popular perception, however, often “others” them as constantly mystical beings dwelling on society’s fringes. For instance, media imagery might always show sangomas in remote rural huts or deep in trance. In reality, many sangomas live in urban areas and balance modern life with traditional practice. Modern sangomas can be tech-savvy and educated; some even use social media to reach clients or share advice. The notion that a sangoma is always clad in animal skins, shaking a rattle, is a snapshot of ritual moments – not daily life. As one modern practitioner quipped, sangomas today can wear Gucci sneakers and still be legitimate healers . This doesn’t diminish their authenticity; it simply reflects that tradition evolves and sangomas exist within contemporary society. The public stereotype often hasn’t caught up to this reality.

• Cultural Respect vs. Stigma: Within their communities, real sangomas are often respected and consulted in times of need. Even those who primarily use hospitals may still seek a sangoma’s counsel for problems they believe have spiritual components. However, broader popular perception can carry stigma, due in part to religious prejudices or lack of understanding. Some view sangomas as “backward” or incompatible with modernity. This stigma has personal consequences – as seen when public figures like Boity Thulo faced criticism and had to defend her ancestral calling, stating she is “not ashamed” and actively works to educate others about it . The key difference here is between insider and outsider views: within the cultural context, consulting a sangoma is normal and even prudent, while from an outsider (or heavily Westernized) perspective it might be seen as superstition. That gap in understanding is gradually narrowing as education about African spirituality grows, but it remains a notable divergence between how sangomas truly function and how they’re sometimes perceived.

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Conclusion

Sangomas in South Africa embody a rich blend of healer, seer, and spiritual guide – a role grounded in centuries of tradition and adapted to modern realities.

The process of becoming a sangoma is an arduous journey of spiritual initiation, and their practices emphasize healing, balance, and community well-being.

Unfortunately, media portrayals have not always done justice to this reality. Stereotypes of sangomas as “witchdoctors” or fraudulent charlatans have obscured the genuine contributions they make to health care and cultural identity.

By comparing the actual roles and practices of sangomas with their depiction in media and public imagination, we see clear differences: where reality shows dedication to healing and ancestral wisdom, popular perception too often fixates on the mysterious or sensational.

Encouragingly, there is a growing effort – both by sangomas themselves and scholars of media – to correct these misrepresentations. As South Africa and the world at large continue to value cultural diversity, understanding the truth about sangomas is crucial.

They are not relics of the past or mere characters in stories; they are living practitioners serving millions of people in the present day. Recognizing the sangoma’s authentic role bridges the gap between perception and reality, fostering respect for an enduring tradition that continues to play a vital part in South African life.

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Sources: The information in this article is drawn from academic research on African traditional healing, interviews and writings by practicing sangomas, as well as analyses of media representations. Key references include the Encyclopædia Britannica on Zulu sangoma practices , anthropological studies on the ngoma tradition , South African legal texts on traditional healers , and South African news media discussions featuring sangomas’ perspectives . These sources collectively highlight the rich heritage of sangomas and help clarify misconceptions versus the lived reality of these healers.