She lets out a piercing
cry, her body starts shaking violently, her hands are clapping to the
rhythm of large African drums - she is calling out to her ancestors.
Thabiso Siswana is a traditional healer, known in South Africa as a
sangoma.
The 24 year old is not your typical sangoma though - she is
also a corporate administrator at Bidvest Bank, one of South Africa's
best known and most prestigious institutions and has dreams of becoming a
successful businesswoman.
Inside a high-rise office looking out into the Johannesburg
business district, Ms Siswana dresses in smart tailored clothes, has
manicured nails and long sleek hair extensions - nothing about her
appearance says she has three ancestors inhabiting her.
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“Start Quote
End Quote Makhosazana Moloi Thabiso Siswana's motherA sangoma is not a witch - a sangoma is pure and does good”
"When I tell people that I am a
sangoma they always react with shock. They say: 'How? You don't even
look like one'. There are still many misconceptions about how we should
look," she says with a broad smile.
Ms Siswana is one of thousands of young men and women who are
balancing the demands of a career with the calling to be a messenger
for deceased ancestors, or "amadlozi".
Sangomas have played a central role in many African cultures
dating back many years; they were seen as custodians of their
communities and were consulted by villagers to heal the sick,
communicate with the gods on their behalf and to protect villages from
harm.
They are essentially diviners - a channel between the physical world and the afterlife.
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What do South Africans believe?
- About 80% of black South Africans consult traditional healers, who are believed to be a link between the worlds of the living and the dead
- Many of these people consider themselves Christian
- About 79% of South Africans are Christians
- Largest denomination with 9% of the population is Zion Christian Church (ZCC), founded by Engenas Lekganyane
- Shembe Church: 6% - combines Zulu tradition and Christianity
- Catholic Church: 4.5%
- Dutch Reformed Church: 4.5%
- Methodist Church: 4.5%
- Muslims: 1.45% - mainly concentrated in the Western Cape
- Hindus: 1.22% - mainly in KwaZulu-Natal, where there is a large Asian community
They believe that through a
special "calling" known in Zulu as ubizo, they are able to access advice
and guidance through possession by an ancestor, throwing bones or by
interpreting dreams.
In today's South Africa, sangomas are often seen as unsophisticated, uneducated and backwards.
Despite this, they remain the first point of contact for
physical and psychological ailments for about 80% of black South
Africans according to authorities.
The trade in traditional medicines is a large and growing industry.
Sangomas are legally recognised, under the Traditional Health
Practitioners Act of 2007 alongside herbalists, traditional birth
attendants, and traditional surgeons.
At Ms Siswana's home in Soweto, a township outside Johannesburg, a small group of sangomas has gathered to share a meal.
It is a moody Sunday afternoon but the group is in high
spirits - this will be their chance to summon deceased loved ones and
possibly receive a message from them.
Ms Siswana says her "gift" is interpreting other people's dreams, as well as dreams that predict the future.
Chilling eyes
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“Start Quote
End Quote Thabiso Siswana SangomaWe are Christians at home and we go to church like everyone else”
On the weekend of her initiation
last year, she was given a herb that put her into a trance, a state in
which she needed to go looking for her sacrificial goat, which the
elders had hidden from her within the surroundings of her home along
with other objects. She was able to find them and this was seen as proof
of her ability "see" beyond the physical world.
"The ancestors guided me to where the items were, you do not
graduate until you are able to 'see' through them. This skill is
important when we consult with patients," she explains.
Inside the indumba, a sacred room where sangomas communicate
with the ancestors, Ms Siswana asks the amadlozi to allow the BBC crew
to spend the day with her and also invites them to join in the day's
festivities - it is rare access into this mystical and often secretive
world.
Ms Siswana begins to dance vigorously, her face grimaces with
pain and she struggles to catch her breath, the intensity in her eyes
is chilling.
"My great-aunt, -uncle and grandfather
live in me. When they take over I lose all control of my body, I'm aware
of my surroundings but I have no control over what I say or do. They
completely consume you and in that moment I am their messenger," she
later tells me.
The bang of the drums fills the air, drowning out the chatter
of curious neighbours peering over their fences and the hoots cars
driving past.
Along with her deep roots in tradition and African culture, Ms Siswana is also a Christian.
"We are Christians at home and we go to church like everyone
else. We pray to God as the source of everything. I believe that being a
sangoma is simply a gift that God has given me through my ancestors,"
she says.
This young woman has been around sangomas all her life - her
mother Makhosazana Moloi has been a traditional healer for more than 20
years.
She runs an initiation school for sangomas in her home and says she always knew her daughter had been chosen.
"As a child, Thabiso would often have vivid dreams. She
would get warnings or messages from animals [which signify ancestors]
about what was going to happen or was happening in our lives," says her
mother.
Stick it on the insurance
Traditional healers say they are often accused of being witch doctors.
Originally, witch doctors were consulted to drive out evil
spirits believed to have been cast over someone by witches, but since
colonial times the word has assumed a derogatory meaning and is used to
refer to the people who cast spells for evil purposes and create deadly
potions.
"The problem is the misinterpretation of what a sangoma is. A
sangoma is not a witch - a sangoma is pure and does good. People due to
their lack of knowledge think witch doctors, witches and sangomas are
all the same thing and they are not," says Ms Moloi.
The other distinction is that traditional healers use herbs,
plants and some animal skin in the muthi (medicines), whereas witch
doctors are said to also use human body parts, meaning they are
sometimes implicated in murders.
Sangomas believe that a persistent physical ailment is often a
manifestation of a spiritual upset and they first need to address that,
then they are guided by the ancestors on what the physical sickness is
and how best to treat it, using traditional medicine.
But you also have people who specialise purely in the physical illnesses, known as a herbalist, inyanga in Zulu.
Part of the confusion about sangomas and inyanga stems from
the many quack healers operating throughout the country, who advertise
cures for all manner of diseases, potions to increase penis size, ensure
success in love or business or sometimes to ensure your enemy's
downfall.
Despite its many years of existence, this industry remains
unregulated and no single body oversees the estimated 200,000
practitioners - compared to the 38,236 medical doctors.
This is part of the problem, according to the Medical
Research Council, which recently established the Indigenous Knowledge
Systems Unit to help write policies that would benefit those in this
sector.
Organisations such as the Traditional Healers Organisation
have for years been trying to legitimise the practice and have it held
in the same regard as Western medicine. Some even want their services to
be paid for by medical insurance.
They say the government needs to set up a national register
of credible and certified sangomas, with documents verifying their
qualifications and outlining their areas of expertise.
The Department of Health says there is a great deal of work
to be done but say it hopes its recently established Traditional Healers
Council, whose role will include how Western doctors and traditional
practitioners can work together, will help bridge the gap between the
two worlds.
Some may think this is impossible but many South Africans, such as Ms Siswana, are already equally at home in both.