Corinna Kern

Photojournalist & Documentary Photographer

www.corinnakern.com

Sangomas

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SANGOMAS

The practice of sangomas, South Africa’s traditional healers, is deeply rooted in African culture and used by more than 60% of the country’s population. With the end of Apartheid, traditional healing has experienced an influx of Westerners. Chris Ntombemhlophe Reid became the first white and respected sangoma of Pondoland in rural South Africa.

Based upon the idea that every human being is a result of their genealogy, the core of sangomas’ practices is the connection to their ancestors. In order to become healers, trainees pursue demanding journeys shaped by self-deprivation. Self-healing is their aim, preparing them to heal fellow human beings, and eventually become 'instruments of spirits'.

This project gives intimate insights into the spiritual, yet demanding journeys of Reid and his trainees, as cultural bridges in an ancient culture that lives on in democratic South Africa.

Holding his wip and itshoba (co...eir hands as a sign of respect.

Holding his wip and itshoba (cow-tail whisk) in his hand, Chris Ntombemhlophe Reid, 50, pauses his walk through the rural areas of the transkei to check on his thwasa (sangoma trainee) Nolwandle on November 17, 2014 in Mdakane, Lusikisiki District, South Africa. Since thwasas are not allowed to walk among cows before they dream 'their cow' as an offering to their ancestors and the last step of their training, Chris Ntombemhlophe Reid wants to make sure that Nolwandle walks around the cows. The wip and itshoba are traditional sticks that indicate the status of a sangoma and serve as means to connect to the ancestors. During journeys sangomas carry at least one in their hands as a sign of respect.

Sangoma Chris Ntombemhlophe Rei...was practiced by the ancestors.

Sangoma Chris Ntombemhlophe Reid, 50, walks along the river in that he washes himself when staying at his spiritual family's homestead on November 13, 2014 in Umzizwanga, Lusikisiki District, South Africa. Being less diluted by Western influences, the life in rural areas constitutes a deeper spiritual experience for sangomas and thwasas (sangoma trainees) than in urban environments. Basic rituals like collecting firewood and fetching water are part of a sangoma's path to spirituality since representing the way of life that was practiced by the ancestors.

Sangoma Chris Ntombemhlophe Rei...sform into the ceremonial area.

Sangoma Chris Ntombemhlophe Reid (R ), 50, smokes a cigarette on his bed at his spiritual family's homestead while sangoma Ntombethongo (L), 37, washes himself on November 13, 2014 in Umzizwanga, Lusikisiki District, South Africa. It is the first morning of a month long stay in the rural areas of the transkei during that various traditional ceremonies will be performed. The round hut, used as a communal sleeping space, will then transform into the ceremonial area.

With a kiss Tyatyambo (R ), 35,...efore the traditional ceremony.

With a kiss Tyatyambo (R ), 35, greets her spiritual sister, sangoma Vumanithongo (L), 23, who carries a box with three chickens on her head and two 'itshobas', the sangomas' traditional cow-tail whisks, in her hands on November 20, 2014 in Mdakane, Lusikisiki District, South Africa. To help with preparations, Vumanithongo visits the homestead of her spiritual father, sangoma Chris Ntombemhlophe Reid, one day before the traditional ceremony.

Chris Ntombemhlophe Reid (L), 5...ally thrown over the shoulders.

Chris Ntombemhlophe Reid (L), 50, puts a medicine named 'khotha' on the hands of his spiritual daughter, sangoma Tyatyambo (R ), 35, on December 03, 2014 in Mdakane, Lusikisiki District, South Africa. Khotha consists of a variety of animal, mineral and plant materials and is used to leave the past and bad things behind. After as much as possible is licked off the hands, the rest is symbolically thrown over the shoulders.

Assisted by sangoma Camagwini (...s, for example before journeys.

Assisted by sangoma Camagwini (R ), 23, Chris Ntombemhlophe Reid (L), 50, breathes in the smoke of burning mphepho, a herb with spiritually cleansing properties, to emotionally ground himself on November 14, 2014 in Umzizwanga, Lusikisiki District, South Africa. Mphepho is an essential part of sangomas' practices and, among others, used to connect to the ancestores and as protection of people and belongings, for example before journeys.

A tin filled with dream medicin...bering and decluttering dreams.

A tin filled with dream medicine is protected by a small mat on November 18, 2014 in Mdakane, Lusikisiki District, South Africa. Since dreams constitute an essential part of sangomas' practices and their connection to their ancestors, dream medicine is often used during ukuthwasa, the process of becoming a sangoma, and helps with remembering and decluttering dreams.

A day before her 'ingen...d includes a strict dress code.

A day before her 'ingenisa', the ceremony that initiates her as a thwasa (sangoma trainee), Gugulethu Khumalo (C ), 24, relaxes at the river making herself dreadlocks, while her teacher Chris Ntombemhlophe Reid (R ), 50, is about to fetch firewood on November 27, 2014 in Mdakane, Lusikisiki District, South Africa. It is the last day that Gugulethu is allowed to wear clothes that are not white, sunglasses and shoes before she becomes a thwasa. 'Ukuthwasa', the training to become a sangoma, is a challenging process of self-deprivation and humility which takes up to several years and includes a strict dress code.

A few hours before her &#39...d includes a strict dress code.

A few hours before her 'ingenisa' ceremony that initiates her as a thwasa (sangoma trainee), Gugulethu (L), 24, relaxes at the river with her teacher Chris Ntombemhlophe Reid, 50, on November 28, 2014 in Mdakane, Lusikisiki District, South Africa. It is the last hours that Gugulethu is allowed to wear sunglasses before she becomes a thwasa. 'Ukuthwasa', the training to become a sangoma, is a challenging process of self-deprivation and humility which can take up to several years and includes a strict dress code.

As part of her 'ingenis...ns to connect to her ancestors.

As part of her 'ingenisa', the ceremony that initiates her as a thwasa (sangoma trainee), Gugulethu Khumalo (R), 24, kneels in the forest wearing a leaf crown, accompanied by the singing of her spiritual family, sangomas Chris Ntombemhlophe Reid, 50, Vumanithongo, 23, and Tyatyambo, 35, on November 28, 2014 in Mdakane, Lusikisiki District, South Africa. In addition to the leaf crown that Gugulethu wears until the main part of the ceremony, she also receives two wooden sticks that serve as means to connect to her ancestors.

Sangoma Chris Ntombemhlophe Rei...ns to connect to the ancestors.

Sangoma Chris Ntombemhlophe Reid (R ), 50, leads the way into the forest followed by his new thwasa (sangoma trainee) Gugulethu Khumalo, 24, and the members of his spiritual family (C-L) on November 28, 2014 in Mdakane, Lusikisiki District, South Africa. This is part of Gugulethu's 'ingenisa', the initiation ceremony to become a thwasa. In the forest the new thwasa receives a leaf crown and two sticks made from a spedific type of wood as means to connect to the ancestors.

During her 'ingenisa&am... ancestors to become a sangoma.

During her 'ingenisa', the initiation ceremony to become a thwasa (sangoma trainee), Gugulethu Khumalo, 24, meditates, holding two chicken under her arms while a third one sits on her head, accompanied by sangomas' singing and dancing in the background on November 28, 2014 in Mdakane, Lusikisiki District, South Africa. This is part of a ritual for that each chicken first has to sit on the thwasa's head as an indication that the ancestors accept it as an offering, before it can be sacrificed. Sacrifices are an important part of linking the thwasa's ancestors to the ancestors of her new spiritual family; the sacrificed animals die in her place, which symbolises the death of the 'old and sick' person - a sickness received as a calling from the ancestors to become a sangoma.

During Gugulethu Khumalo&#3...g, before it can be sacrificed.

During Gugulethu Khumalo's (R ) 'ingenisa', the initiation ceremony to become a thwasa (sangoma trainee), her teacher Chris Ntombemhlophe Reid (L), 50, annoints a chicken with the foam of dream medicine, accompanied by the other sangomas' singing and dancing on November 28, 2014 in Mdakane, Lusikisiki District, South Africa. The annointment is done with three chicken and serves as a blessing using ancient medicine that connects the new thwasa with her ancestors. This is part of a ritual for that each chicken first has to sit on the new thwasa's head as an indication that the ancestors accept it as an offering, before it can be sacrificed.

During her 'ingenisa&am... variety of foods. South Africa

During her 'ingenisa', the initiation ceremony to become a thwasa (sangoma trainee), Gugulethu Khumalo (R ), 24, is given the first sips of every drink dedicated as offerings to her ancestors by her teacher Chris Ntombemhlophe Reid (L), 50, on November 28, 2014 in Mdakane, Lusikisiki District, South Africa. Offerings are a way of showing deepest respect and take form of anything that is believed to be liked by the ancestors, such as alcoholic and non-alcoholic drinks, tobacco and a variety of foods. South Africa

During her ingenisa, the initia...mp;#39; on face, arms and legs.

During her ingenisa, the initiation ceremony to become a thwasa (sangoma trainee), Gugulethu Khumalo (L), 24, experiences a strong emotional energy and is grounded through burning mphepho, a spiritually cleansing herb, by her teacher and spiritual father Chris Ntombemhlophe Reid (R ), 50, on November 29, 2014 in Mdakane, Lusikisiki District, South Africa. During the ingenisa, the thwasa's ancestors are linked to the ancestors of her new spiritual family, among others through dancing and singing that result in states of trance and energetic exchanges. Sacrifices are another important aspect which comprises wearing the blood of the animals that 'died in the thwasa's place' on face, arms and legs.

During a weekend's long... preserved as long as possible.

During a weekend's long ceremony, sangoma Camagwini, 23, takes a rest in the Makhosini (sacred hut) at the homestead of sangoma Chris Ntombemhlophe Reid November 23, 2014 in Mdakane, Lusikisiki District, South Africa. Physical exhaustion and sleep deprivation are part of sangomas' paths to spirituality and one of the reasons why traditional ceremonies often last for several days. The energetic exchanges achieved through dancing, drumming and singing are important parts of ceremonies and to be preserved as long as possible.

Wearing her new headdress made ...e second stage of her training.

Wearing her new headdress made from the sacrificed chickens' feathers, Gugulethu Khumalo (R), 24, drinks the content of the sacrificed chickens' and goat's gallbladders during her 'ingenisa', the ceremony that initiates her as a thwasa (sangoma trainee), on November 29, 2014 in Mdakane, Lusikisiki District, South Africa. Drinking the gallbladders' contents is part of the thwasa's spiritual cleansing process and her transformation from the 'old and sick' person - a sickness received as a calling from her ancestors - towards the new person she becomes. Her headdress is to be worn as part of her white dresscode until her next ceremony which leads into the second stage of her training.

Kankatha (C), 17, prepares a sp...and rules to obey. South Africa

Kankatha (C), 17, prepares a specific tree branch that he crushes in order to make dream medicine on November 22, 2014 in Mdakane, Lusikisiki District, South Africa. 'Kankatha' is the title for a sangoma's assistant which also becomes his name for the duration of his assistance. A kankatha is usually dreamt by a thwasa (sangoma trainee), which is something that is considered an honour for both sides. A kankatha mirrors his thwasa in dresscode, duties and rules to obey. South Africa

Gugulethu Khumalo (R), 24, take...ritual protection. South Africa

Gugulethu Khumalo (R), 24, takes a selfie of herself wearing white beaded strings on her head as well as the red headdress of Kankatha (C), 17, on November 25, 2014 in Mdakane, Lusikisiki District, South Africa. The white beaded strings were made by Gugulethu as part of her future dresscode as a thwasa (sangoma trainee). The dresscode of a thwasa during the first stage of her training consists of white clothes and beads, symbolising the bones of the ancestors and serving as spiritual protection. South Africa

Sangoma Chris Ntombemhlophe Rei...tion with traditional medicine.

Sangoma Chris Ntombemhlophe Reid (L), 50, teaches his thwasas (sangoma trainees) Nolwandle, 49, and Noentla, 24, (L-R) and his spiritual daughter Tyatyambo (C ), 35, about traditional medicines on December 03, 2014 in Mdakane, Lusikisiki District, South Africa. Traditional medicines constitute an essential part of sangomas' practices and represent a life-long learning process. Western medicine is acknowledged by sangomas and often used in combination with traditional medicine.

After having been initiated as ...e who lights the path'.

After having been initiated as a thwasa (sangoma trainee), Gugulethu Khumalo, 24, now to be addressed by her new spiritual name Noentla, sits on the kitchen floor while facing the wall in order to have her tea on December 01, 2014 in Mdakane, Lusikisiki District, South Africa. 'Ukuthwasa', the training to become a sangoma, is a challenging process of self-deprivation and humility, which comprises strict rules such as eating and drinking while facing a wall. The reception of a new name, whose meaning reflects the essential nature of the thwasa, symbolises the death of the 'old and sick' person - a sickness received as a calling from the ancestors. The name will become a name for life and is based upon the dreams of the thwasa's teacher. Noentla means 'the one who lights the path'.

Nolwandle (R ), 49, takes her f...ten taking up to several years.

Nolwandle (R ), 49, takes her first look at her goat that she dreamt for her inqwamba ceremony, on November 23, 2014 in Mdakane, Lusikisiki District, South Africa. After it escaped a week earlier and was searched for every day since, the goat was just recaptured and brought back. Dreaming 'your goat' is essential for the inqwamba ceremony and an indication that the thwasa (sangoma trainee) is ready to enter the next part of her training. The training to become a sangoma, called 'ukuthwasa' is a challenging process with a high level of self-deprivation and humility, often taking up to several years.

Nolwandle, 49, kneels in front ...ol for the blood of life/birth.

Nolwandle, 49, kneels in front of the right front leg of her goat sacrificed during her 'inqwamba ceremony' on December 07, 2014 in Mdakane, Lusikisiki District, South Africa. Representing 'the way forward', the leg has to be partially eaten by the 'red thwasa' (sangoma trainee in second part of training). As part of the inqwamba ceremony, the thwasas' (trainees') dress code is changed from white clothing, as a symbol for the ancestors' bones, to red clothing, as a symbol for the blood of life/birth.

During her weekend's lo...ed to connect to the ancestors.

During her weekend's long 'inqwamba ceremony', Nolwandle (C), 49, takes a break with her fellow thwasa (sangoma trainee) Noentla (R ), 24, in the kitchen on December 07, 2014 in Mdakane, Lusikisiki District, South Africa. The ingwamba ceremony marks the beginning of the second stage of 'ukuthwasa', the training to become a sangoma. The dress code is then changed from white clothing, as a symbol for the ancestors' bones, to red clothing, as a symbol for the blood of life/birth. The white thwasa's simple wooden sticks (in Noentla's hands) are replaced by a speer that is used for sacrifices (held by Nolwandle) and a knobkerrie, a traditional fighting stick (lying on Nolandles legs). These are symolically carried as instruments of warriors and used to connect to the ancestors.

A group of sangomas stands in a...in whose place the animal died.

A group of sangomas stands in a dedicated area where they burn the bones of the sacrificed animals on November 29, 2014 in Mdakane, Lusikisiki District, South Africa. The burning of the bones officially marks the end of a traditional ceremony and is part of the 'old person's' symbolic death in whose place the animal died.