Morule, at the traditional Initiation School conference, Bloemfontein
20 July
Programme Director
Premier of the Free State
Members of the Provincial Executive Council
Members of the Free State Legislature
Mayors and Councillors
Members of the Provincial House of Traditional Leaders
Senior Government Officials
Distinguished Guests
Ladies and gentlemen.
I must express my sincere appreciation for the invitation to participate in
these proceedings to protect and promote a sacrosanct traditional practice.
Programme Director and esteemed delegates,
Traditional cultural practices reflect values and beliefs held by members of
a community for periods often spanning generations. Every social grouping in
the world has specific traditional cultural practices and beliefs.
South African communities are no different in that respect. Practices such
as initiation and circumcision have been practised by our forefathers since
time immemorial and were passed on from one generation to another.
Although our traditional ceremonies differ, certain commonalities do exist.
These include ritual sacrifices, seclusion, circumcision, and the painting of
the skin with well-prepared clay.
That is then followed by the burning of the lodge and belongings at the
close of the seclusion; and finally the incorporation of these men into the
community.
Programme Director and esteemed delegates,
The Constitution of South Africa fully protects everyoneâs right to
participate in the cultural life of his or her choice to the extent that such
practice is not inconsistent with the Bill of Rights.
As traditional practices, circumcision and initiation are consistent with
the letter and spirit of the Constitution.
Provincial legislation was enacted to regulate the practice of circumcision.
Such legislation focused chiefly on:
* the observation of health standards in traditional initiation
schools
* the granting of permission for the operation of circumcision schools
* the granting of permission to conduct circumcision.
Despite the introduction of such appropriate legislation, the practice was
sometimes marked by incidents of non-compliance to certain provisions of
legislation, such as the circumcision and initiation of younger children
without prior permission of their parents, unregistered initiation schools,
etc.
Perhaps we need to identify the reasons that are responsible for such
non-compliance by attempting to provide answers to the following set of
questions:
Firstly, are different components of the criminal justice system,
particularly the police and prosecution, sufficiently trained and developed to
effectively deal with the daily complications associated with the
implementation of the Free State Initiation School Health Act (2004)?
Secondly, to what extent can the Community Police Forums (CPFs) participate
in the implementation of the Free State Initiation School Health Act
(2004)?
Thirdly, how can municipalities regulate the practice of circumcision and
initiation in their areas of jurisdiction, particularly in terms of Section 13
of the Municipal Systems Act (2000) read with Section 162 of the Constitution
of South Africa? Such municipal regulation will most certainly enhance the
effectiveness of the Free State Initiation School Health Act (2004).
Fourthly, in our daily implementation of the Free State Initiation School
Health Act (2004), do we communicate and consult effectively with our
traditional leaders who happen to be the custodians of traditional culture and
customs? We need to remember, however, that the House of Traditional Leaders is
mandated to advise the government on the customs of communities that observe
the system of customary law. The House is also empowered to âinvestigate and
make available, information on customary law and customsâ.
Fifthly, is there is a need to intensify the education, awareness and
mobilisation of the public around the significance of the Free State Initiation
School Health Act (2004)?
Sixthly, are traditional practices ready and non-discriminatory enough to
accommodate the important role played by uncircumcised male and female
professionals (such as district medical officer, medical practitioner,
environmental health officer, and police officer) in the implementation of the
Free State Initiation School Health Act (2004), particularly in the
circumcision and initiation of boys?
For example, will the custodians of this traditional practice voluntarily
and without alleging interference on the part of government departments:
* allow a female or an uncircumcised male district medical officer or
medical practitioner to treat an initiate during or after the Initiation
School?
* allow a female or an uncircumcised male environmental health officer to
enter an initiation school for the purpose of inspecting it?
* allow a female or an uncircumcised male police officer to enter an
initiation school to conduct an investigation?
Seventhly, to what extent do socio-cultural issues pose a threat to the
provision of health-care services, particularly in cases were the
hospitalisation of afflicted initiates is rejected?
This rejection is often anchored in the belief that the death and injury of
initiates is a way of separating boys who are not fit to play the role of men
in society, from the rest.
Another popular belief is that if an initiate suffers medical complications,
he has brought it upon himself through some form of wrong-doing, and is
therefore being punished.
Therefore, those who present themselves for medical treatment face the risk
of stigmatisation, abandonment by their families and ostracisation by their
communities, due to the indetermination of their manhood.
Members of the communities who practice initiation rites are aware of the
associated health risks, yet their traditionally enforced social distancing
from the ritual has resulted in a lack of influence on events.
Resultantly, community members are not prepared to own the problem and they
consider morbidity and mortality as par for the course.
Conclusion
Programme Director and esteemed guests,
Let me conclude my presentation by observing that this government has a
constitutional obligation to guarantee the right to life, and the protection
and promotion of human respect and dignity.
While the introduction of legislation remains an appropriate way of
mitigating the health risks associated with circumcision and initiation, it is
clear that the Department of Health alone will not be able to deal with the
multi-factorial causes of the problems of this traditional practice.
Therefore, the Department of Public Safety, Security and Liaison will seek
to achieve its fundamental objective of ensuring that the rite of passage is
practised in a manner consistent with the prescripts of the law and in
conformity with universal human rights standards.
I thank you.
Issued by: Department of Public Safety, Security and Liaison, Free State
Provincial Government
20 July 2006
Source: Free State Provincial Government (http://www.fs.gov.za)
