Singing The Gospel - Mdantsane's Born And Bred Star Khanyisa Sabuka Nkantsu

We are proud to introduce you today to Gospel star-Khanyisa Sabuka Nkantsu because Khanyisa can not only sing but she is an impressive lady and a genuine Mdantsane product!

The article was written by a 2^nd year WSU journalism student Annelisa Nkqubezelo.

 

Eastern Cape based gospel star Khanyisa Sabuka Nkantsu, born and bred in Mdantsane, continues inspiring many through her music. She now holds an honorary doctorate in music which she received from a Durban- based Bible College.
“As an artist it is very rewarding to know that people recognise your work and appreciate it.

I was very happy to receive this honour and this has motivated me to continue doing the best for my fans,” she said.
Her singing career began 35 years ago, at the age of seven. She sang in school choirs and dedicated her musical talent to the church. She is now one of the top gospel stars in the province.
Her career blossomed in 1995 when she became the lead vocalist of the once popular group Youth with Mission.
She went on achieving popularity across the country. She recorded her first solo album in 2003. She has now seven albums to her credit and has sold over 250 000 copies. She is a born again Christian who sings not only to entertain but to preach the gospel as well.

Khanyisa Nkantsu on stage – she is more than a gospel star. She is also a composer, a producer, an artist, a wife, a mother, a government employee and holds an honorary doctorate in music by a Durban-based Bible College. Image Anele Sabane

Besides her musical career she works in the Department of Social Development as a chief social worker. She graduated at Fort Hare University with social work honors. She continues to follow after her name “Khanyisa” which means bringing light. She brings hope to other people’s lives and lends a helping hand to local charities.
“I have been doing this job for the past 16 years and it is so rewarding to see a person smile just after you have finalised their social-grant application,” she said.
She lends a helping hand to local charities and has started a project where she visitsorphanage homes and delivers groceries. Khanyisa believes that God has blessed her to be a blessing to others.

For Khanyisa the road to the top has not been easy but she admits that her faith has kept her going. “Along the way I have met people who tried to discourage me but through believing in God I have been able to overcome all challenges,” she said.

Khanyisa comes from a religious background and both her parents are born-again Christians.
Her mother is the founder of the gospel group Christ Ambassadors. She has recorded her albums at YWB productions under the management of her brother Mzi Nkantsu.

Her brother Mzi Nkantsu said: “Khanyisa is a God-fearing woman; she is firm and stands for what she believes in. She is very involved in her ministry and her strong attitude helps her to have breakthroughs in life.”

Khanyisa is a composer, a producer, an artist, a wife, a mother and just an ordinary government employee. Regardless of her busy life she manages to create time for her family and ministers to her church and community.

She continues delivering the best for her fans. Her latest album “Amandla Ovuko”, which means power of resurrection, has been well received by her fans.

Her fan Xoliswa Gubela said: “When I feel down and need upliftment, I sing along and dance to her music as it revives my spirit. I can’t wait for another album. She is one of my favourite local artists who makes me love Gospel music even more.” – WSU-SNA

The Significance Of Tattoos In The Xhosa Culture And Their Relation To Religion

In today's article we are sharing a young South African's view on tattoos and their meaning in the Xhosa culture.

Zintle Swana is a 2^nd year Walter Sisulu University journalism student and has done some research  concerning the connection between tattoos and religion and the different views people have on this matter.

The connection between tattoos and religion has been a disputed matter for a long time. Some say tattoos are a barrier between the human spirit and God or the Ancestors, while some do not share the same sentiments.

Image from Most Wanted Fashion " Tattooing In Africa" by Muhammad Farhan Ali

The Bible says “Do not cut your bodies for the dead or put tattoo marks on your selves. I am your Lord” (Leviticus chapter 19 verse 28). 

Tattoos are believed to be a contradiction to what the Bible says according to believers, and the Bible is the base of their Christianity.

The Ladies of God Committee from the Jehovah’s Kingdom Church in East London said: “Tattoos are walls that block a human from connecting with God spiritually because your body is God’s temple as one is made in his image. Tattoos are ungodly, they’re associated with Satanism and evil spirits, and it is disrespectful to God directly as he is the creator.”

Image from Most Wanted Fashion " Tattooing in Africa" by Muhammad Farhan Ali

According to the Design Boom website on the history of tattoos, the word tattoo is said to have two major derivations: from the Polynesian word ‘ta’ which means ‘striking something’ and the Tahitian word ‘tatau’ which means ‘to mark something’ and it is just ink beneath the skin.

In the Xhosa history, tattoos were called ‘imihombiso’ which means body decorations.

A 53-year-old Xhosa elder Monwabisi Mvava said: “These decorations were done 100 years ago when young women did not make use of clothing but imihombiso. This was done with no artificial inks but metal and traditional syrups to heal wounds.”

African Tattoos were traditional done using the technique of scarification, whereby a knife is used to create a design consisting of symbols. Ink, herbs and potions are rubbed into the cuts to heal the wounds and to create a distinct elevated pattern. 

A Xhosa traditional healer in East London, who did not want his identity known for personal reasons, believes that in the culture of isiXhosa tattoos are not acceptable as it upsets the ancestors because tattoos are a western fashion, so to the ancestors it is as if a person is drifting away from their roots.

Tribal symbol scarification on a young woman's body

A long-time tattoo artist and owner of a tattoo shop in Vincent Park in East London, Tony Botha, believes that tattoos have got nothing to do with satanic practice.

“To me a tattoo is something that you fantasize about for a long time before you do it, I live tattoos. To have a tattoo does not mean you are satanic, if I am evil for doing that then why do people decorate the temple at church and paint the windows with different colours?” said Tony.

Large Back Tattoo Source African Tattoo, tattoobite.com

“Hitler killed millions of people but he did not have a tattoo and to my understanding killing is the most satanic thing you would ever do.”
In some religions tattoos are not recognized as anything that could change the society in any way and are not known as a sin.

Large African Acacia Tree Tattoo On The Back Of A Caucasian Male,  Image Tattoobite.Com

Maggs Makhan said: “In my religion, Hinduism, tattoos really do not matter, whether or not you have them, it makes no difference. I believe it is a personal choice to have a tattoo and everyone has a personal reason why they have tattoos. There are those who hide them and there are those who reveal them. As humans we might not believe in the same thing but we cannot judge.”

Amateur tattoos are common among prisoners, sometimes done by gangsters for recognition.
But this is not where the story of tattoos began.

Tattoos are common amongst prisoners as a form of distinction but the origin of tattoos goes back hundreds of years,  Image South African Prison Tattoos by Most Wanted Fashion

Solethu Mavumengwana said: “A tattoo is something I have always wanted. I have seven stars on my arm representing my seven siblings, since I hardly spend time with them. There is more to a tattoo than just a fancy picture on the body; it is a dedication for a lifetime.
Religion does play a role in the view people hold about tattoos and that is what made me think deeply about what I want to do.” 

An African Woman's Face Tattoo On The Hip, Tattoobite.Com

He added: “I believe God knows our deepest intentions and my relationship with him is based upon values instilled in me by my parents and of my own understanding. If God is so forgiving and just, then why won’t he forgive me if this is such a bad thing? He accepts us with all our flaws.”- WSU-SNA

The Inkwenkwezi High School Environmental Youth Club - Turning Waste Into Art

A Movie by Theresa Ekpa And Jonas Krombach

Dumper In The Bush - Photography By Rob Mellin

Dumper In The Bush - Photography By Rob Mellin

Three years ago, when we started this magazine, we decided, that we would honor the work of other great photographers of the past and the present, who have dedicated their time to capture the spirit of the Eastern Cape, by including their images in our magazine.

So far we have shown images by Alice Mertens and Rob Mellin. Today's picture was taken by Rob Mellin in Kwelera in the 1970's.

But really, if you look at it without knowing the date it has been taken - it could have been taken yesterday.

When Will Mdantsane Get Its Boxing Museum?

In June 2010 we heard great news.
Mdantsane was finally to be recognized as the Boxing Mecca it is and a boxing museum was to be built in Mdantsane.

Mdantsane has produced some of the greatest world boxing champions over the last few decades. Names such as Vuyani Bungu, Nkosana Happyboy Mgxaji, Welcome Ncita and Nkosinathi Joyi are known to the world.
These boxers are recognized internationally as some of the greatest African boxers, that this continent has produced - but has Mdantsane, their home and place of origin been given the necessary recognition it deserves? Or is it still seen only as the township whose streets are roamed by gangs of gangsters.  

HappyBoy - the most famous of all Mdantsane boxers(Image by the Sunday Times)

Three years ago in her State of the City address on 10 June 2010, the Executive Mayor Zukisa Faku made a promise to upgrade the Mdantsane CBD (Central Business District) with various facilities, including the retail, entertainment, accommodation, sports and recreation sectors.

 "As a mecca of boxing, Mdantsane will also be provided with a boxing museum. The plans and designs for these projects will be developed through the Technical Assistance Grant," she said.
The Executive Mayor explained further, that the City had received funding of R128-million from the National Treasury through the Neighbourhood Development Partnership Grant for these facilities in the township. Already, it was in negotiations regarding the grant for a R20-million allocation on the boxing museum project.

Also in 2010 the Buffalo City spokesperson, Samkelo Ngwenya confirmed the plans for the museum by saying: "The City is expecting to finalize the plans for the museum and the construction of the structure is anticipated to commence by the end of the 2010/11 financial year."

The National Treasury has approved funding of R20m for the museum as part of the Mdantsane Urban Renewal Project.

The location chosen for the construction of the museum at the time was the CBD - and of course this is logic. The CBD/ Hi-Way is were the heart of Mdantsane beats. The museum was supposed to collect, document and conserve boxing artefacts, such as pictures, old movies, videos, boxing gloves, clothes, magazines, documents and any other material relating not only to the Mdantsane township but to the overall history and boxing scene of the Eastern Cape.
A library and a lounge were also envisaged for the museum in 2010. Once the museum would be established it would be easy to organize exhibitions and to put together publications.

What is happening now to the plan of building a boxing museum? We were told it will come, people are just careful to do the proper planning. They don't want to make mistakes in the planning face!

Well, we have toured Mdantsane and spoken with many boxers, young and old, veterans and promising young talent in Mdantsane. The idea of a boxing museum firmly entrenched in the CBD of Mdantsane was welcomed by all of them without exception. In some cases even awaited eagerly.
The veterans loved the idea of having their home township recognized finally and the youngsters were excited because most of them carry the memories of the great olden day boxers like Vuyani Bungu, and Happyboy Mgxaji Nkosana in their hearts.
Still today many young boxers are greatly inspired by the lives of these men, have chosen them as their role models and would like to shape their careers like they did - if they just could.

We were further told that many of the old boxers and their fans are willing to donate items from their private collections to the planned boxing museum, because there they would be safeguarded. 

It was also planned, that local active and former boxers would be involved during the implementation of the project, as part of the research and operational phases.
According to the Mdantsane Urban Renewal Programm the museum would bring economic opportunities for the local community by providing temporary and permanent jobs during the construction and operational phases, respectively and this in turn cold also help to cut the large alcohol and drug consumption of the young people living in the township.

But Mdantsane's boxers are still waiting.
Not only are they still waiting for the Boxing museum, whose construction has been delayed by more than a year now.

Mdantsane  The Township of Boxers - The Lifes Of Many Old  Boxers Have Never Been Discovered

 
Young boxing talent faces many more challenges in their daily life in Mdantsane. When we were speaking to the boxers many agreed, that there are no proper gyms, the gyms are overcrowded and sometimes men and women train in the same place.

Boxers Old And Young Agree - Mdantsane Needs More And Better Facilities To Train Its Boxers

There are no facilities to shower after training and many places are not electrified. Often young boxers train in shacks.
They still encounter a similar situation like the once famous but now forgotten Mdantsane Bodybuilder Ernest Mtandeki. (Not entirely forgotten because we found him, check out our interviews with him on youtube). He told us he started his career in East London in a shack next to the post office where he worked. 

But still whilst facing all those obstacles Mdantsane produces world class boxers.

Will Mdantsane get its boxing museum? And the next question is then - when?

A Boxing museum for Mdantsane seems to be one of the great initiatives, because just go on the Internet and search for images and information on Happyboy and all the others. Try it for yourself. Like everything else, that concerns Mdantsane you will find very little material. Boxing is no difference in this regards.

But the residents of Mdantsane have collected remarkable items over the years. The memories of the great Mdantsane boxers are in their hands.
And there is in deed a need to bring them under one roof and to safeguard them for future generations.

Portrait Of A Retired Farm Labourer In The Eastern Cape - By Rob Mellin

Retired Farm Labourer

Retired Farm Labourer Late 1970's, East London in the Eastern Cape - A portray by Rob Mellin

The ShweShwe - Pride Of The Eastern Cape

The shweshwe has been around in South Africa for a long time. The shweshwe fabric, locally produced in the Eastern Cape province is something to be proud of. 

Worn proudly by South African women of all color, it is a part of South African culture and heritage. Like many other products, that can be found on the African continent, it arrived there through colonial trade relations, that were established many years back. The shweshwe's character and style has changed over the years under African influence.

ShweShwe - Proudly worn by South African women of all color

Originally the indigo cloth, as it is called as well was a rather traditional type of fabric. The typical use for the fabric was for traditional ceremonies in the rural areas of South Africa, predominantly in the Eastern Cape. 

This ensured a constant demand for the fabric and and assured its survival through the years. In the beginning this product was not affected by the laws and subtle forces of fashion.

Special designs and patterns were created for occasions like birthdays of royalties, marriages and festivals. Similar to the the African Wax, the shweshwe fabric has a story to tell about the one who wears it.

Special designs for special occasions in South Africa - in this picture the pattern shows the traditional hat of Swaziland 

 

However, the shweshwe has long claimed the catwalks of the international fashion scene. African designers have created exciting and extravagant couture representing the spirit of 21st century South Africa. Today we are looking into the history of this unique fabric

The shweshwe was originally a rather traditional type of fabric

The history of the shweshwe is a very exciting one and it all started with a gift from nature - the indigo plant. Indigofera tinctoria bears the common name True indigo.

Indigoferes tinctoria - the true indigo

  

The Arab and Phoenician trade knew about the indigo plant as early as 2400 BC. Yes that is amazing! But the indigo cloth arrived in South Africa only after a sea port was established at the Cape of Good Hope in 1652. The slave trade was in full swing. And the indigo cloth left its mark on many segments of the population.

The slaves were dressed in indigo clothes. The women of the Voortrekkers also had their dresses made from this fabric and to some extent the fabric was used by the Khoi-San people as well who inhabited the Cape. Even soldiers wore shirts made from indigo cloth

It all started with a gift from nature - The Indigo Plant

Much of the indigo cloth of that time was shipped from Holland and from India to the Cape of Good Hope. The cloth was either a simple deep blue or it had small sized patterns printed on. 

In some of our museums, the King Williams Town Museum and The Reinet House in Graaff Reinet are two to name here, settler's women dresses are exhibited, that proof that there were already floral patterns in circulation at the time.    

More modern retro orientated pattern were developed only at a later stage on

Then, during the 18th and 19th centuries European Textile manufacturers developed a block and discharge printing style for indigo cotton fabric. In 1962 a German chemist developed a synthetic indigo color.

Indigo dye is an organic compound with a distinctive blue color. Historically, indigo was a natural substance extracted from plants. Blue dyes were once rare and achieved high prices on the market.

Today it is hardly impossible to buy naturally dyed indigo fabric. Nearly all indigo dye produced today — several thousand tons each year — is synthetic. The color resembles the blue of blue jeans.

 In the 18th century discharge printed fabric was manufactured in Czechoslovakia and Hungary by Gustav Deutsch and was exported to the African market. Before the second World War started Gustav Deustch left Germany and set up a factory in Lancashire in the UK. The factory, machinery and the expertise was later purchased by a company called Blue Printers Ltd. in Wigan.

The demand for the indigo cloth had grown so much that at one time there were four companies producing this type of fabric.

The largest of these four created a brand name, that is known nearly by everyone who loves shweshwe in South Africa - THE THREE CATS.

Three Cats has been exporting its fabrics for several decades to South Africa.

The Three Cats, one of South Africa's most famous shweshwe trade labels

SO far so good but how did the indigo cotton came to his South African name shweshwe?

There was once a great African king named Moshoeshoe.
Moshoeshoe was born in what is called to day Lesotho. He was born in 1786 at Menkhoaneng and died in 1870.
Moshoeshoe was the son of Mokhachane, a minor chief of the Bamokoteli sub-clan. During his youth, he was very brave and once organised a cattle raid against Ramonaheng and captured several herds. As was the tradition, he composed a poem praising himself. He said he was "like a razor which has shaved all Ramonaheng's beards", referring to his successful raid.
In Sesotho language, a razor makes a "shoe...shoe..." sound, and after that he was affectionately called Moshoeshoe: "the shaver".

He also referred himself as the person of Kali, thus showed that he was a descendant of the Great Kali or Monaheng who is said to be the ancestor of most Bakoena people in Lesotho with the exception of the senior Bamolibeli.
In his early childhood, he helped his father gain power over some other smaller clans. At the age of 34 Moshoeshoe formed his own clan and became a chief. He and his followers settled at the Butha-Buthe Mountain.

Moshoeshoe - alias Mshweshwe

He was also referred to as Mshweshwe

In the early 1840's Moshoeshoe received from French missionaries a piece of indigo cloth as a gift. The French missionaries had laid the foundation of a long passion of the African people for this type of fabric. This preference for the indigo print prevailed during the entire 19th century until today. 

In the Xhosa language the indigo print was termed Ujamani.

In the 19th century the indigo was available throughout the Eastern Cape as a trade cloth and German settler women also loved to dress themselves in this type of fabric because it resembled the " Blaudruck" (blue print), a fabric that was popular in Germany at the time.   

A beautiful shweshwe panel in yellow and brown color combination

The local production of shweshwe in South Africa started in 1982 when Da Gama textiles, a factory situated at the entrance to Mdantsane received an investment from the UK based company Tootal. The blue print was produce then under the name of The Three Leopards which was the South African version of the three cats. It was then that Tootal introduced also a new range "Toto"and two new colors, brown and red. 

Ten years in 1982 later Da Gama purchased the sole rights to the Three Cats range.

Red was introduce by a UK based company Tootal

Da Gama Textiles still produces the original German print, Shweshwe or Ujamani. at a factory in Zwelitsha in the Eastern Cape.
The production of this fabric is done by feeding the cloth through copper rollers which have patterns and designs etched on the surface, allowing a week acid solution to flow into the fabric, bleaching out the distinctive white designs. 

The shweshwe found other ways of use and made its entrance into the world of design and interior decorating

The shweshwe can be easily identified for its panels and an intricate overall design

The shweshwe has a very distinct smell and pre-wash. The reason for this can be found in its history. During the several weeks long voyage from England to South Africa, starch was used to protect the fabric from the elements and the salt of the sea and gave it the characteristic stiffness it still has today.
When the shweshwe is washed it looses all stiffness and turns into a soft cotton cloth. The colors do wash out with time.

The common trade marks of the shweshwe are today, the three cats, the three leopards and and Toto 6 Star. It is easy to identify if they are authentic and original shweshwe because they are all stamped on the back.

A rich chocolate brown and more pattern than you can think of

And one is more beautiful than the other!

Your choice now!

The Background Of The Relationship Between Mdantsane And Duncan Village

Our magazine writes primarily about the township Mdantsane. 

We are not publishing breaking news, meaning that if a police car is set alight and burns out in Mdantsane, you will NOT find a story about this incident the next day in our magazine. 

It is possible that at a later stage we might write about it, but if we do, we will write about a person who was involved in the incident. We will write about the how and why and what impact did the incident have on the person's life.

We write about the people who live and have lived in the township. Dead or alive. We write about their incredible and sometimes so astonishing lives and homes. We are stories tellers of the old school, who concentrate on the now, by reaching back into the past, in an endeavour to understand the context of what we are seeing with our eyes and our hearts. 

We are trying to find the essence of the place, that you call Mdantsane. 

We belong may be to a dying breed, a species that has come close to extinction, because we love stories about the small things, like the soup that your mother always cooked for you and its recipe that you learned from her and that you have never shared with anyone.

In our continuous attempt to understand more about the background and the history of Mdantsane, we are looking today at the "old relationship between Mdantsane and Duncan Village".

 

Duncan Village, the "old and first location of East London" in the late 1940's - image Amathole Museum King Williams Town

Duncan Village was established in 1941 and was named after the then Governor of East London Patrick Duncan - image Amathole Museum King Williams Town

It is indeed a very old relationship if 75 years count for something. Duncan village is still today referred to as the "old location of East London" and it is the place from where the first residents were resettled forcefully to live in Mdantsane in NU 1.

Duncan Village was there before Mdantsane. 

Yeah, that is true. Duncan Village was established in 1941. And if this is so, you might ask why in gods name was the place called Duncan Village. Well, because the governors, politicians and statesmen of this turbulent time had a relatively good self confidence and loved to donate their name to the places they "created" under their rule and governance.

Overcrowding in Duncan Village  in the 1940's and a lack of the most basic facilities- image Amathole Museum King Williams Town

In 1941, the then acting Governor General Sir Patrick Duncan oversaw the opening of what was called a "leasehold tenure area" in the East Bank Location to which he gave his name. After a while, the whole East Bank Location became known as Duncan Village 

The streets of  Duncan Village in the late 1940's - image Amathole Museum King Williams Town

Hard to maintain reasonable standards of hygiene - image Amathole Museum King Williams Town

 

Only 16 years later, in 1957 the first preliminary plans for Mdantsane were made by the East London municipality. The reason for this was, that the old location of Duncan Village was becoming too crowded. The administration of East London had come under pressure and according to municipal records, they were looking for "a magnet to draw away blacks from East London not for work but for dwelling places" [municipal records, Gordon,1980:6]. 

The administration of East :London was looking for "a magnet" to draw people away from Duncan Village to combat overcrowding - image Amathole Museum King Williams Town

We explained in our article "Where does the name Mdantsane come from?" that the word Mdantsane was derived from Umdanzani. In 1958 land from the white farm called Umdanzani, located near the railway line, was released for the purpose of creating a "dormatory township". 

At the end of 1962 a request was made for the first 300 dwellings of Unit 1 to be built close to the site of a new textile factory.and by the end of 1963 the first residents moved in [Gordon, 1980:10].

The whole East Bank area became to be known as Duncan Village - image Amathole Museum King Williams Town

The first inhabitants of Mdantsane came from Duncan Village and were relocated to NU 1 were 300 houses had been built. Mdantsane was born.  Image Amathole Museum King Williams Town

There is a strong relationship between the two townships Mdantsane and Duncan Village today. There is a bond, and there is competition between them. There are family connections that have lived through the years and it is no wonder because Duncan Village is the seed from which Mdantsane was created from. 

You will often hear expressions like: ah my mother lives in Duncan Village, my grandparents are still there, I have a cousin in Duncan Village, I visit my aunt every Saturday in Duncan Village.

Growing up in Duncan Village - an unknown child - image Amathole Museum King Williams Town

Mdantsane came to house the labor needs of East London and its border industries. East London was one of the first to become a border industry area, based on the fact that it was situated in close proximity to both the Transkei and Ciskei.
The concept of a border industry came out of the report of the Tomlinson Commission in 1955 and such an industry was described as "one which is situated within a white area, but close to a homeland -preferably within walking or cycling distance" [Daniel & Waxmonsky, 1980:49]

The location Duncan Village, was called a squatter camp - image Amathole Museum King Williams Town

Today looking at both townships, Duncan Village is considered the poorer and more destitute one. Urban development and urban renewal programs have somehow overlooked the old location Duncan Village. But the strong ties between the two have been uncut.

All images have been sourced from the Amathole Museum in King Williams Town in the Eastern Cape, South Africa. We thank the Museum for allowing us to show these images here.

Where The Mdantsane Doctors (and many others) Shop - Ma's Traditional Pharmacy

A traditional doctor has to buy the supplies for his practice like any other doctor. Many of the plants and herbs used for the traditional remedies come from the remote, rural areas of Southern Africa. People who know about the areas where the plants grow, collect and sell them to suppliers or pharmacies, that in turn serve as wholesalers for the traditional practitioners.

The location of the plants is often kept a secret.

 

A traditional pharmacy in North End, East London owned by the same family for two decades

One pharmacy, that has a long standing reputation for selling a wide range of traditional supplies is situated in an area called "North End" in East London. 

The North End is also the home of a vibrant, colorful shopping complex, the Indian Plaza and it is the place said to be the location, where the first inhabitants of Mdantsane were removed from to be settled in NU 1 in Mdantsane in the 1960's. 

Come inside

Come inside! The pharmacy sells to individuals as well as to herbalists and sangomas. A look through the wide open doors tells you, that you are likely to find your potion here. 

Many holistic healers from Mdantsane come to this pharmacy, that has been handed down from father to daughter, to buy their supplies.

Every condition is treatable if you know the right remedy - an old painting crowns the wall in Ma's traditional pharmacy

When entering the pharmacy your eyes are drawn to an old painting of a sad looking young black boy on the wall. It is rather dim inside the shop and the light reflects on the many glass jars.

Holistic healing has gained much attention during the last decade. Basically in every country of this world, there are doctors who have trained at a formal university and have a classical medical education based on scientific principles, but they are turning now to holistic healing, be it by either partly integrating certain methods and cures into their practice or by adopting a completely new philosophy.

Potions, powders and lotions, that do not only treat the body but the soul and mind as well

If you look around and you understand the Xhosa language, you will be able to understand in a very graphical way how many evils are plaguing humanity and the human soul since centuries. Each jar is labeled with an evil, that is treatable.

Holistic healing is based on the principle, that every evil, be it physical or spiritual can be cured. For this, the help of the ancestors is necessary. The traditional healers and diviners can establish this connection with your ancestors for you

Like many Eastern philosophies, holistic healing in the African tradition recognizes the unity of mind, spirit and body. If one of the three is not well, the other two are affected as well.

Neatly aligned glasses with all sorts of remedies in the shelves

There is a great number of glass jars, neatly aligned on the shelves, some of them containing ingredients, that might scare westerners and shake their perception of treating the ill.

There is a "Tokoloshe Salt"on the shelf and Ma, the owner of the shop can explain you all about it.

Tokoloshe or Hili (from the Xhosa word utyreeci ukujamaal) are dwarf-like water creatures or spirits. 

It is considered a mischievous and evil spirit, that can become invisible by swallowing a pebble. Tokoloshes are called upon by malevolent people to cause trouble for others. 

At its least harmful a tokoloshe can be used to scare children, but its power extends to causing illness and even death upon the victim. The way to get rid of him is to call in the n’anga (witch doctor), who has the power to banish him from the area.

"Ma" with her coffee and newspaper in her shop

I must just call her Ma, she says, like all her costumers.

Ma started helping her father about ten years ago in the pharmacy. She likes to have her coffee close to the window from where she can observe the busy street.

I took over from my father, it's a family business and you have to know the local languages

"We come originally from the Transkei, she says, it is a family business and I got involved about a decade ago when my father was aging and I started to help him out. Then I learned all about the plants and herbs".

Skins are used in traditional healing as much as any other product

"You have to know the local language, not only one of them but more is to your advantage. You can not do this without speaking the language because everything is about traditional, local secret knowledge".

We are down in stock, Ma says, we are waiting for new supply

"Our supplies come from the remote, rural areas and we can only wait. We are very down in stock now. I have to turn people away. We order with our suppliers, but even we, who have been involved in this business for such a long time, we do not know all the areas where the plants come from, Ma explains."

For each and every evil a remedy

"We mix our own lotions and remedies and some of them are very popular. People with cancer have been healed, just by drinking our medicine. But you also have to believe in that you will receive help by drinking our potions".

A painting of a Xhosa woman in the shop - of unknown origin

When she is saying this, it becomes clear again, that this is the crucial factor in every kind of treatment and healing process. Have faith, that you will be healed!

Plastic bowls with  "Ma's" handmade mixture

Large plastic bowls are filled with things, that the untrained eye really cannot identify.

Different colors for different reasons

And while we are in the pharmacy we realize there is one costumer after the other, coming in, speaking to Ma's helpers, leaving again with something. There is this quiet, but steady flow of movement in the shop.

A mixture of many different things

A mounted baboon skull watching over the shop

There are skins and plants hanging from the roof, there is the smell of soap and something not so good, there are old radios and trophies, there are skulls and worms and substances, that can not be identified anymore. But there are also old paintings and artefacts, that belong rather in an antiques shop.

One of  Ma's helpers is waiting for costumers

"The business goes well now, she says, costumers know us, but like with any other business it takes time. You have to get a name first and people have to get to know and trust you. There is no secret to this. If you are not willing to work for a business, there is no remedy for that".

Part of an animal waiting for a costumer

Things are sitting next to each other on the shelves that have no real connection in life

Ma is taking over this important costumer

And people not only from Mdantsane but from further away come to buy at Ma's shop. 

A Sangoma from King Williams town just came through the door and he hands Ma his list. She is the only on who knows everything, her helper says. And she takes over now this costumer because the list is long and complicated.

Watching Ma

Horns and Skulls are used in Healing

A sangoma from King Williams Towns travels 60 km one way to get his supplies

Willing to give us a short interview

He said he came to town to do photos for his identification document.
There are changes now and traditional healers have to be registered in South Africa.

Newly taken photos of him in his traditional attire for his certification document, that all traditional healers have to have now in South Africa