THE male circumcision ceremony of the BaTonga and Nambya people of Binga and Hwange just like other tribes in Southern Africa is an age-old tradition.
It’s a mystical, secretive ritual that occurs far away from the prying eyes of the public, and virtually the only information non-participants and non-family members ever have about it is the disturbing number of injuries from botched circumcisions.
Winter has just passed and a new crop of initiates have come back from the bush and have earned the right to be called men.
Having spent the 2015 winter season with some initiates in the Jambezi area in Hwange, I can testify that the ceremony is a test of courage, and is much more than a circumcision ritual.
The initiates do not necessarily have to go to the mountains, but somewhere close yet cut off from the village.
And the seclusion period is much shorter.
When some elders in the community went through initiation, they were away for six months, but now their younger brothers, spend about three months in seclusion.
There are two seasons for the initiations – winter and summer.
Despite village elders murmuring ‘we had it harder’, the month in the bush is by no means easy, particularly in winter.
Everyboy knows the inherent dangers – the number of injuries, sometimes casualties, mount up like a recurring nightmare.
Indeed, by the time the boys had safely stepped out as new men, several initiates had suffered injuries or had been hospitalised.
The adults of the community build the hut in which the initiates will live for the month of the ceremony.
The initiates surrender their old names.
Their clothes are shredded in the days leading up to their exclusion, and they carry a short stick with a blue and red cloth tied to one end.
Women cut dry grass for thatching while men chop down flexible twigs.
Dressed in traditional clothing the adults construct a domed dwelling called ‘Imboma’ that will serve as home for the initiates.
Each of the customs is intricate and detailed, but there is no instruction booklet, so the men constantly remind each other of the many important details as the preparation continues.
The structure is surrounded by a symbolic barrier of thorn branches with a single entry and exit point.
Alcohol has also found its way into every stage of the ceremony.
Where traditional beer known as ‘Bukande’ might have once served a role, other convectional beers have been added.
All those present contribute in one way or another.
The greatest contribution comes from the parents of the initiates in the form of cows and at least two goats to slaughter, traditional blankets, a month’s worth of food, traditional surgeon fees, overseer fees and food and drinks for parties.
It is a significant burden on already financially stretched rural families, but the community, participation in the ceremony is amazing as it involves every member of the wider family group as well as friends.
While elders ensure practices are correctly adhered to, five or six younger boys will be in constant attendance to the initiates.
Delighted in their roles as helpers, the young boys chop wood from the nearby forest and begin making a pile of firewood outside the entrance to the Imboma.
In order to comply with regulations governing traditional circumcision, initiates must be at least 18 years and must present written parental or guardian consent to the traditional leadership, the traditional surgeon and the overseer who must all be registered and have the necessary permits.
There are actually traditional police who visit during the season demanding the official permits.
Failure to comply may result in fines in the form of goats or chickens.
Although the circumcision is still done with a sharp knife, there is assurance by the surgeons that hygiene standards are rigorous.
For two initiates the knife has two sharp blades, one on each end.
For three initiates the surgeon brings two knives.
The surgeon is an outsider who only appears for the removal of foreskins.
He attends to all the initiates in the area, and is not at anytime a participant in other circumcision related rituals.
The initiates sit down with legs apart and a rapid single cut from the sharp knife removes the foreskin.
The boys make no sound; they don’t even drawback, stoic bravery being an important part of this and the hurdles to come.
Their wounds are dressed with a medicinal plant and then tied with a leather thong around their waists.
The blue and red cloth tied to the stick that they carried is thrown high into the air, a signal that it is done.
A collective cry from the village follows – it is the last time the women will see or hear anything of the initiates for a month.
For the first few days the initiates are understandably in great pain and discomfort.
They eat only half-boiled maize and no water for a week.
They have a single blanket and a little straw mat between them and the cold earth.
It is freezing cold and the initiates lie with their knees raised getting progressively weaker as the days go by.
Their overseer shows them how to dress the wounds with herbal leaves, visiting them up to four times a day during this critical time.
After five days, the overseer covers their faces, arms and legs in the white or brown clay.
This is supposed to keep them warm and protect their skin from the sun.
The initiates must keep up this application of white or brown clay or be punished.
They are also given grey blankets with red stripes, and they sit silently in the sun as the overseer delivers the next set of instructions.
A meagre diet of sadza and no water for seven days also adds to their fatigue, to the extent that they find it difficult to stand.
It will be two days before they are allowed water.
They appear thin and weak.
They tell each other stories to keep away boredom and they talk about food often.
They must show vigilance in their actions.
The overseer makes them hold the water bottle for him to wash his hands after dressing the wounds.
Even though they are dying of thirst, they never complain.
On the morning of the seventh day they are so weak they can barely stand.
What were once vigorous teenagers now appear like old men, hunched over their sticks.
They hardly talk as they slowly apply white or brown clay to their bodies before leaving the Imboma.
A goat is slaughtered outside, and the men in attendance drink ceremonial Bukande beer in the warm winter sun.
The initiates are given great spoonfuls of sadza and sour milk followed by chunks of boiled goat meat.
Their personalities and vigour begin to return; they begin to laugh, tell jokes and even dance.
In the days that follow, they go for walks to collect leaves for dressing their wounds.
The big stiff leaves are rolled between two bottles to soften them for comfort.
To be continued