Date: 20/07/2006
Source: Free State Provincial Government
Title: Morule: Traditional Initiation School conference
Speech by MEC for Public Safety, Security and Liaison, Mr FK Morule, at the traditional Initiation School conference, Bloemfontein
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 everyone’s 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 “investigate and make available, information on customary law and customs”.
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
Title: Morule: Traditional Initiation School conference
Speech by MEC for Public Safety, Security and Liaison, Mr FK Morule, at the traditional Initiation School conference, Bloemfontein
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 everyone’s 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 “investigate and make available, information on customary law and customs”.
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
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