Academic literature on the topic 'Initiation rites Puberty rites Women Zambia'

Art and Healing: The Rituals of Possession Mahamba Related to Fertility Among the Luvale of Zambia This paper deals with a number of symbolic practices and art forms that have developed within rituals of possession known as mahamba in the upper Zambezi and Kasai area. I refer mostly to the Luvale of Zambia, among whom there are numerous mahamba, variously related to serious illness, sterility, madness, failure, social alienation or other ills. Presenting alternatively aspects of ad hoc therapeutic rituals, and “social drama, to borrow V. Turner’s expression”, or of religious cults, they are performed by both men and women. Mahamba can lead to initiation into a professional cast or simply serve to restore a possessed patient's physical health or social status. As rituals that are both 'religious' and 'therapeutic', they must be considered within the broad context of cosmology and medical knowledge. Here I will discuss the transforming role of certain artefacts and performances in mahamba rituals that aim at restoring female fertility.

Almost all African societies have female initiation rites to mark the process of growing up. Initiation rites signal the transition from one stage in life to another. Between the two levels is “the camp,” the liminal phase, in which the initiate is secluded in order to be initiated into the mysteries of life. Through female initiation rites, positions of power and social relations within the society are demonstrated. The Bemba people of Zambia perform the Chisungu female initiation rites in which young women are initiated into adulthood through the ritual process. Chisungu female initiation rites remain an important source of traditional education on sex and the social and religious leadership roles of women in Zambia although they are now being modified and performed in a shortened form. This study builds on the scholarly work undertaken by African women theologians particularly in the last decade, to engage theologically with the subject of HIV and AIDS on the African continent. Their theoretical insights and analysis provide the critical lenses for this thesis. The objective of the thesis is to offer a gendered analysis of Chisungu initiation rites among the Bemba people, in order to retrieve the values of indigenous female initiation rites which can critique patriarchy in the context of HIV and AIDS. This objective is achieved in the following steps. Firstly the function, the form and the practices of indigenous female Chisungu initiation rites are explained. Secondly, the gendered cultural values of indigenous female Chisungu initiation rites are demonstrated while simultaneously providing details of the symbolic meaning of the rites and the interpretation of the initiation songs and the sacred emblems (imbusa). Thirdly, how gendered cultural values of indigenous Chisungu initiation rites can be retrieved for HIV prevention is illustrated. Finally the importance of inculturating the values of indigenous female Chisungu initiation rites in the UCZ with regards to empowering women in the context of HIV and AIDS is explored.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Submitted in partial fulfilment of the requirements for The Degree of Doctor of Philosophy (Community Psychology) Faculty of Arts University of Zululand, 2010.
The lives of individuals in all societies are a series of passages from one age to another and from one occupation to the other. Among the Vhavenda, there are fine distinctions among age or occupational groups and progression from one group to the next is accompanied by special rituals enveloped in ceremonies which involve actions that are clearly regulated and guarded so that the entire society suffer no discomfort or injury. The research explores and describes the lived experiences of Vha-Venda initiated women in the rural areas of Mashau, Mashawana and Shayandima village in Limpopo Province, South Africa. The perception that transition practices, otherwise known as initiation rituals or rites of passage, are only practiced in the ‘traditional’ societies because it is believed to be where the culture is embedded. This study draws on qualitative research principles based on the ethnographic approach. This research explores and describes the lived experiences of initiation of Venda women that is practiced and currently being implemented in the three villages that is, Mashau, Mashawana and Shayandima village in Limpopo Province, South Africa. As a result, this study is informed by the qualitative data gathered during the initial stages of the research with the assistance of research guides. The core material in this study emerges from in depth, semi-structured interviews conducted during individual interviews and focus group interviews with fifteen initiated women and two research guides between the age of thirty and sixty. The research guides, with special knowledge of the culture assisted the researcher on the process and activities of the initiation and also informed the researcher about the venues where certain rituals take place and also assisted in translation of certain phrases for clarification. In compliance with research ethics, the identities of the respondents remain confidential through the use of pseudonyms. The research concludes that the lived experiences of women initiation are private and one is strictly prohibited to talk about them, especially with uninitiated women. The aim is to portray the traditional social and cultural ritual proposed to be learnt and preserved. In this study, the researcher’s findings are that: Conformity, compliance and obedience with the initiation rituals can save a person from embarrassment in Limpopo Province where initiation is practiced. Participants reported that women are silenced and forbidden to talk about initiation outside ‘dombani’ with the uninitiated women. They reported that the initiation ritual is secret and thus a taboo to talk about it. Initiates are prohibited to disclose what happens during the initiation process. In contrast, uninitiated women viewed the ritual as barbaric and promiscuous. The initiated indicated that they were forced to attend because of fear of rejection, discrimination and isolation by the community. Other participants agreed to have attended for the sake of acceptance, though they believed to have gained knowledge about understanding womanhood. Most of the women mentioned that although it was some years that they had attended the initiation school, they still carried the burden of anger, shame, humiliation, frustration, low-self esteem, sense of helplessness and lack confidence and still find it hard to share their experiences or talk about them. The researcher concurs with the participants and Stayt (1968) that initiated women are denied freedom of expression. It is sticky prohibited to talk or share the initiation experiences with the non- initiated let alone discuss it outside dombani. Thereby, the aim, and its concomitant 4 objectives, have been thoroughly explored and achieved.