Zulu Traditional Healing
By Curissa Watts
Traditional healing is one of the most significant aspects of a culture because
it encompasses how people react to everyday obstacles as well as unexpected events.
It is a structure people use to respond to a range of acute to severe health-affecting
circumstances. For cultures in under-developed locations where infectious diseases
spread rampantly, traditional healing is even more crucial to the welfare of a people.
With over 10 million descendants, the Zulu are the largest South African Ethnic
group with the majority in KwaZulu-Natal, the dedicated homeland of the Zulu.
AIDS/HIV, water-borne diseases, drought, and malnutrition are just some of the
threats the Zulu encounter. Being the largest in population, traditional healing can be
viewed as the most influential for of treatment in South Africa. This analysis explains
the core aspects of Zulu traditional healing and how they function in communities.
The role of a Zulu healer will be introduced and the process by which one becomes
a Zulu healer will be described. This paper will describe the various types of healers
among the Zulu and it will go on to distinguish between the Zulu conceptualizations
of health and illness. Finally, this paper will explain the conflict that arises between
Zulu traditional healing and Western medicine.
Zulu Conceptualization of Healing
One critical aspect of Zulu traditional healing is that there is no distinction
between physical treatment and psychiatric treatment (Du Toit, 1971). Healing of
the body and mind are inseparable because all things are spiritual in essence thus
interconnected. Therefore, the Zulu Izangoma (plural form of the singular isangoma),
Zulu traditional healers, are recognized by their communities for supplying truth,
advice, suggestion, predictions, and remedies for any disharmony that may occur. An
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isangoma can be consulted for matters ranging from treatment of an individual illness,
such as stomach sickness or body aches, to communal illnesses, such as the division
between the members of the community and the ancestral spirits (Adams, 1999).
However, in understanding Zulu traditional healing it is imperative to recognize the
izangoma him or herself do not actually provide the solutions to problem on their
own. The ancestral spirits they have access to, provide them with guidance while the
true role of an isangoma is to communicate the message from the ancestral spirit to
the client (Adams, 1999).
Becoming a Healer
Becoming an isangoma is not a choice, it is something the individual often
has little control over. If one is selected by the ancestral spirits the process begins by
the individual experiencing thwasa, which is illness caused by the spirits (Moodley,
2005). The individual, however, is not aware of this at the time. Moodley (2005)
explains that the common symptoms of thwasa are excessive dreaming, body pains,
severe headache, discoordination of bodily functions, and sometimes unexplained
misfortunes such as sudden loss of job, destruction of properties, or an unexplainable
accident. The signals are recognized and confirmed by an experienced isangoma
during divination with the chosen individual. The experiences that isangomas
encounter during training are intense and often life-threatening, therefore it is
common for isangomas to deny the calling at first. However, if the individual does not
respond to the calling the result could be continuous illness and misfortune, insanity
or even death (Peek, 1991). In the end accepting and committing to selection by the
spirits is not only beneficial to the individual but more importantly the community
because the knowledge and messages that are passed on from the ancestral spirits
are crucial to the collective harmony. Those who accept the call go on to be trained
under an experienced master isangoma to receive special coaching in divination.
The period of training, which can vary from several months to several years, consist
of special exercises that are aimed at developing skills in “divination, diagnosis,
and treatment” (Moodley, 2005, p.65). The trainees study plants to become familiar
with their different functions. They also study different methods or practices of
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connecting and communicating with the spiritual world in which the ancestors dwell.
This union with the spiritual world is established by altering states of consciousness.
For example, the Zulu trainees are taught to use dreams, song, and dance as “avenues
for establishing a link with the ancestors” (Moodley, 2005, p.66). During training,
the future isangomas have to develop sensitivity to messages and signals from the
spirits by developing a keen sense to the invisible\ancestral realm.
Strict discipline is another significant portion of the training of a healer.
Some of the requirements include withdrawing from society or leaving the village
for long periods. Trainees must also practice restraint from sex, smoking, alcohol,
community rituals and certain foods. Restriction from these activities is a means
of preventing the tarnishing of the trainee (Moodley, 2005). For example, during
training Izangoma are forbidden to eat mutton because it “makes the spirit dumb”
(Sundkler, 2004, p.315). The conservation of the trainee is critical given that the role
of the isangoma is of great influence on the welfare of the village. Once the master
isangoma is certain the trainee is prepared to apply his new knowledge, the training
ends with a special initiation ceremony to signify graduation.
Types of Healers
There are various types of Zulu diviners and they are characterized by their
different methods of identifying and/or treating the problem. The Izinyanga Zesitupa
or thumb diviner treats the problem with the cooperation of the client. As the thumb
diviner identifies the conflict, the client responds by striking rods on the ground
or saying “nigiyavuma” to express agreement or the fact the isangoma is correct
in diagnosis (Walter, 2004). Amabukulinti or stick diviner uses the movement of
several foot-long sticks to identify which path should be taken to solve the problem
or show which part of client’s body is diseased (Peek, 1991). Amathambo or bone
diviners are the most common in Kwazulu-natal and they employ 30 to 40 animal
bones that all have specific symbolic meaning. The bones are thrown and the position
in which they fall, which is controlled by the ancestral spirits, is read and interpreted
by the diviner to uncover a truth or develop advice (Walter, 2004). The most powerful
traditional healer is the Abalozi or whistling diviner. Individuals are referred to the
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