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Experts have defined technology as the making, modification, usage, and knowledge of tools, machines, techniques, crafts, systems, methods of organisation, in order to improve a pre-existing solution to a problem and achieve a goal or perform a specific function. It can also refer to the collection of such tools, machinery, modifications, arrangements and procedures.
Indeed, technologies significantly affect humans’ ability to control and adapt to their natural environments. Globalisation has of late enhanced the diffusion of technology among different cultural groups in Zimbabwe and the world at large.
Information Communication Technologies (ICTs) such as the Internet have been used by and large, by the media and citizens to disseminate information that is both empowering and damaging to the indigenous knowledge systems (IKS). Some traditional communities fear that technology could erode indigenous practices that identify them so they have reservations.
In Zimbabwe there is a strong focus on the preservation of rituals, past culture and ideology. Notable examples include the worship of sacred mountains or formations such as the Njelele in Matobo, the traditional practice of male circumcision as done by the Xhosa community as well as other indigenous knowledge systems that still attract large crowds of people.
Rituals are means for society members to communicate values and ways of living, through psychological, social and symbolic interactions and teaching.
A few weeks ago, Matabeleland region received the Xhosa King Zwelonke Sigcawu as well as the Zulu Princess Patricia Zulu who were in the country to participate in the commemorations of the first King of the Ndebele, King Mzilikazi Khumalo.
Commemorations were attended by over 3 000 people among them politicians, traditional leaders, and ordinary citizens.
During all his visits to Mbembesi, including the December 2011 trip, King Sigcawu bemoaned the deterioration of the Xhosa culture in Zimbabwe and urged his people to revive their cultural practices. He mentioned that there are some inconsistencies in the way traditional practices are done here in Zimbabwe as opposed to South Africa where the Xhosa tribe originated.
While on one hand technological advancement has enhanced, reinforced and complemented traditional practices, on the other hand and to a larger extent it has the ability to disempower people by misrepresentation, provide a process for further colonisation, and propel the loss of individualism and self, and group identity.
One of the main segments of indigenous society that is specifically affected by technology is the young. Adolescents are far more susceptible to foreign practices and such ideals may be more appealing to them than their own cultural traditions. We have seen young people spending half their time engulfed in Facebook, browsing the Internet, reading the newspapers, watching television in search of news on popular culture. With this comes an erosion of cultural hierarchy, as the sense of identity becomes more of a personal, individual choice, rather than a societal one. Many indigenous people see technology as a threat to the traditional family structure, thereby disconnecting them from cultural traditions.
During one of my visits to Mbembesi, a Xhosa territory in Matabeleland North where most of the people of this community are found, I interviewed a handful of elders about the impact of technology on the most popular Xhosa ritual–male circumcision.
Even though most of the information regarding male circumcision in this community is not revealed to women, I managed to extract sufficient information. My purpose was to determine whether the introduction of technology into their culture had an impact on their norms and values.
There was general consensus among the people that male initiation illustrates the transition from boyhood ubukhwenkwe to manhood ubudoda. It is not linked to physical development and maturity, but is the socially significant act, resulting in the integration into the community and assurance of acceptance and respect from other community members. They all think technology has complemented their traditional practices, thereby strengthening their cultures. They have managed to widen their indigenous knowledge and learn from their Xhosa counterparts in South Africa through the use of different communication tools and exchange visits, all thanks to technology. However, a different meaning has since been attached to the circumcision ritual; it is now understood to be complexly linked to public health.
Former President of South Africa, Nelson Mandela, who is also Xhosa, in one of his writings Long Walk to Freedom, understood circumcision as a cultural ritual that had not only a salutary health benefit but an important psychological effect as well.
“It was a rite that strengthened group identification and inculcated positive values,” he wrote.
Sister Nomtshakazi, a committee member representing the Xhosa women who were at Joshua Mqabuko Nkomo International Airport in Bulawayo to receive the Xhosa King Zwelonke Sigcawu, acknowledged that Xhosa culture, especially among women is deteriorating due to different causes. However, she did not point the alterations to the diffusion of technology but to lack of togetherness.
Chief Ndondo of Mbembesi area said the diffusion of technology depends on a number of factors and in case of the Xhosa community, technology has not done much to alter their traditional practices hence the Xhosa tradition is still intact.
“The effects of technology can be attributed to the mixing of cultures and interaction among different cultural groups. Those of our people living in areas other than Mbembesi – the likes of Fort-Rixon, Kenilworth and Matapa have absorbed more technologies gained from other cultural groups. However, Mbembesi is a closed community made up of Xhosas only, the tradition has not been diluted,” said Chief Ndondo.
He added that because of the low level of education, the Xhosa community has only absorbed “petty technology” that has not really changed their traditional practices.
High education level enables people to absorb technology and discoveries. If it is low it tends to inhibit the level of absorption. Education levels are said to be low in Mbembesi, Fort Rixon, Matapa and Kenilworth the areas that are mostly populated by Xhosa people. This is attributed to lack of access to secondary as well as tertiary education, since the areas have very few or no secondary schools.
“Our lives have only changed as far as our traditional dishes are concerned. We used to eat umgqushu (samp), umcaba (a dish made from green mealies and milk), umbhako (home-made bread) and other traditional food stuffs.
“Male circumcision has not changed much because boys are still circumcised in the countryside and elders are there to assist in the process, just the same way it was done in the past,” said Chief Ndondo.
He acknowledged that there is notable transition from traditional to modern way of doing things among the Xhosa community. He said that a few educated families and those in the urban areas get circumcised in hospitals. However, they still undergo traditional male circumcision ceremonies (umguyo) in the rural areas after that. They are taught the customs regarding transition from boyhood to manhood as well as the role of men in the community.
“A profound aspect of the initiation school is the acquisition of cultural knowledge. It is where young men receive instruction in courtship and marriage practices.
“Men who have been through initiation are distinguishable by their social behaviour and a particular vocabulary they learn during their time in the bush,” he said.
Although ceremonies differ across different families, certain commonalities exist. These include ritual sacrifice, seclusion (entering the bush and building temporary lodges), circumcision, and the painting of the skin with white clay followed by the burning of the lodge and belongings at the close of the seclusion. Celebrations of the change in status accompany the incorporation of these men into the community.
Pathisa Nyathi, an educationalist, author and publisher, said cultural evolution is inevitable simply because culture is not constant and technology is not a threat to cultural practices, but enhances them.
“Technology is not threatening, but is assisting the Xhosa tradition of male circumcision.
“Knives that were used as tools were not disinfected before, but we have disinfectants now to kill bacteria, we have sharper knives, better healing conditions, with assistance from qualified medical practitioners and this development improves mortality rate associated with circumcision,” Mr Nyathi said.
However, he recognised that modern technology provides substitutes. He said technology can complement to a point where the old practice is completely abandoned, especially in the case of mass production.
Resistance to change among indigenous people is inevitable and change is always resisted by the majority. People always want to conserve and protect their traditional ways of doing things and are comfortable with the status quo. Anything that is different from their culture is perceived as taboo. Inventors of technology will continue inventing and conservatives will always resist.
Therefore, societies should accept that the old practices and the new ones will always co-exist in this world, which has become a global village. Even with technologically advanced societies, tradition still exists.
“Today is rooted in yesterday, which is the past and today guides tomorrow which is the future,” said Mr Nyathi.
Fundamentally, to solve the problem of resistance to technological advancement by indigenous people, there is a need for a combined effort between educationists, government and the ordinary citizens. An effort should be made to promote awareness to the positives of absorbing technology. Citizens should take advantage of it as it enhances development and contributes to the empowerment of traditional communities.
l Leonora Tshuma is a Master of Science in Development Studies student at NUST and can be contacted in this email:
[email protected]
Online Reporter