Sangoma training in Southern Aafrica

Sangoma can also literally mean 'person of the drum' or 'the drumming one'  and drumming is an
important part of summoning the ancestors.

During times of celebration (e.g. at an Initiation) the possessed sangoma is called to dance and celebrate their ancestors. The sangoma will fall into trance where the ancestors will be channeled (which is signified in Zulu traditions by episodes of convulsive fits) followed by the singing of ancestral songs.

These songs are echoed back to the ancestor via the audience in a process of call and response. The possessed sangoma will then change into their traditional ancestral clothing and dance vigorously while others drum and sing in celebration.

The Zulu word with prefix is isangoma (pl. izangoma), alternatively it is also spelled as umngoma (pl.
abangoma), sa ngoma means 'do ngoma and i sa ngoma means "those who do ngoma", so sangoma or
isangoma refers specifically to the practitioner of the ngoma practice.

Sangoma/N'anga in Johannesburg, South Africa, performing a traditional baptism to protect the spirit
of the baby

The term sangoma is often used colloquially in South Africa for equivalent professions in other Bantu
cultures in Southern Africa.

Forms of the ngoma ritual are practiced throughout southern and southeastern
Africa in countries such as South Africa, Swaziland, Zimbabwe, Mozambique, Lesotho, Kenya,
and Batswana.

In more northern areas the practices are generally more diverse and less organized than
the southern practices.Among the Kongo, the practice is called loka or more negatively doga, a
term meaning witchcraft.

Ngoma is believed to have come to southern Africa during the western Bantu migration that began
around 2000 BCE and was further influenced by the eastern Bantu migration that occurred until 500
CE.[46] The practice has evolved along with the social problems of its users.

In pre-colonial form ngoma songs dealt mainly with issues of hunting. Over time the system adapted to include the introduction of guns, and later the racial and class struggles of practitioners under colonial rule.

In Zimbabwe, the civil war experience lead to a revival of ngoma practice with a new emphasis on the
spirits of the victims of war.

The service allowed the sangoma to help people cope with their own
violent acts as well as those they had fallen victim to.

An example of this is the Tsonga who believe that one of the main alien spirits that can bestow powers of clairvoyance and the ability to detect witchcraft, is the Ndau Spirit.

The Ndau spirit possesses the descendants of the Gaza soldiers who had slain the Ndau and taken their wives.

Once the Ndau spirit has been converted from hostile to benevolent forces, the spirits bestow the powers of divination and healing on the n'angna. In addition, ngoma has been adapted by many to include both Christian and Muslim beliefs.



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