ABSTRACT

In Male Daughters, Female Husbands (1987) Amadiume argues that the female orientation of Nnobi society and its emphasis on female industriousness is ‘derived from goddess Idemili – the ancestral religious deity’ (27). While Christianity dominates the outlook and conservatism of the post-colonial African state, we are seeing a growing public presence of African spiritual practitioners in southern Africa. The interview with Lieketso Gogo Mapitsi Mohoto reflects on her journey of becoming a healer. She uses the concept of ‘uvalo' to argue for deeper connected spiritual awareness within this practice of healing. Using the Nguni concept of uvalo, she refers to the fluid meaning of intuition also known as Umbilini among Xhosa-speaking people, while Sesotho speakers call it Letswalo. This intimate connection with the Divine can sometimes mean a sense of fear for ordinary people, while it promotes a deep sense of knowing for the spiritually conscious. Gogo Mapitsi's connections between spirituality and land, speak to Amadiume’s matrifocal understanding of productivity as linked to the goddess Idemili in Nnobi histories. Gogo Mapitsi reminds us that the multiple health, economic, psychological crises we face today are linked 'to how uvalo works.' She tells us that the 'cultivation of that inner knowing and the cultivation of trust in that knowing' is central to how a Sangoma understands and responds to the needs of their society.

摘要

在男性女儿，女性丈夫(1987) 中，Amadiume 认为 Nnobi 社会的女性取向及其对女性勤劳的强调是“源自女神 Idemili——祖先的宗教神”(27)。虽然基督教在后殖民时代的非洲国家的前景和保守主义中占主导地位，但我们看到南部非洲越来越多的非洲精神实践者在公众面前出现。Lieketso Gogo Mapitsi Mohoto 的采访反映了她成为一名治疗师的旅程。她使用“ uvalo ”的概念来论证在这种治疗实践中更深层次的精神意识。使用 Nguni 的 uvalo 概念，她指的是直觉的流体意义，也称为Umbilini在讲科萨语的人中，讲塞索托语的人称之为Letswalo。这种与神性的亲密联系有时意味着普通人的恐惧感，但它促进了精神意识的深刻认识。Gogo Mapitsi 在灵性和土地之间的联系，讲述了 Amadiume 对生产力的母系理解，并将其与Nnobi 历史中的女神Idemili联系起来。Gogo Mapitsi 提醒我们，我们今天面临的多重健康、经济和心理危机与“ uvalo 的工作方式”有关。她告诉我们，“培养那种内在的认识和对这种认识的信任的培养”是 Sangoma 如何理解和响应社会需求的核心。