Listen to thisIntroduction
The experiences I share here are from my 13 years based full-time in Gqeberha in the Eastern Cape of South Africa where I was Programme Manager and Social Work Supervisor at a residential child and youth care centre working with children in need of care and protection, through to young adulthood. But the experiences I share are also from my own background and standpoint as a white British male who completed my social work studies in the UK. Prior to this, I had first visited South Africa as a volunteer in my late teens. This context is important in the sense that the young people I had the privilege to work with were initially the ones who educated me when it came to cultures, traditions and rituals. Subsequently, I acknowledged that it is inadequate to simply expect those we work with to be our teachers – we must take responsibility in terms of learning about cultural practices (Fulcher, 2003). I can also attest to my own belief that in the social work profession we embark on an ongoing journey of learning and professional development (Azzopardi, 2020) which must extend greatly beyond our own personal life experiences.
As we had a youth centre of 34 children and young people, divided into 4 houses, it meant that we were able to be very involved in the lives of those placed with us. I would interact with the young people daily through visits in their lifespace and maintain an open communication with the child and youth care workers to get their essential feedback. In addition, I also provided direct therapeutic support where it was needed, and as a management team we would have collective input and oversight in relation to the individual development plans of our beneficiaries. We should always be goal orientated in our approach, as we help our youth develop a sense of authentic belonging. At the same time, our focus cannot just be on biopsycho-social challenges ‘… without seeing children or young people as cultural beings’ (Fulcher, 2003).
Coming of Age Processes
Most staff working directly with children in residential care are female. This is not to understate the tremendous impact positive male role models in this space can make. But it led to an experience where for many of the boys staying with us, I was the most consistent male in their lives: without dramatizing the point, even those in contact with their families often had absent fathers (Makosa et al, 2024). Notably, where it came to the amaXhosa boys and young men, there were certain cultural aspects that they needed to discuss with a male – ideally of course not with the ‘umlungu’ (isiXhosa term for white person) from the UK, of which I am explicitly self-aware, but this certainly created a mutual opportunity for sharing and learning.
One of the experiences I especially want to share, is that of navigating the period of our young people approaching their ‘coming of age’ processes, being the traditional male initiation within the Xhosa culture. There are already many layers to this and as a social work practitioner from a Western society, I first want to endeavour to provide some education on this practice of ‘Ulwaluko’, because I am aware that the rituals may draw negative connotations or assumptions for those not familiar with the culture if efforts are not made to understand the significance on a broader scale.
Context of Initiation
In a general sense, male circumcision as a practice has been historically carried out by different African communities and indeed throughout the globe. It is also a known practice amongst Jewish and Muslim societies. However, the emphasis on this particular cultural event is that of being an initiation and rite of passage. Such initiation processes are associated in an African context with the impartment of generational knowledge and skills (Barker and Ricardo, 2005). There are five ethnic groups in South Africa which promote the practice of traditional male initiation, which includes the Nguni people incorporating amaXhosa (Deacon and Thompson, 2012) that are prevalent through the Eastern Cape where I had been based. Often, I would hear this process referred to loosely as ‘going to the bush’. The reason for this is because the initiate will reside in a place that is surrounded by bush, or a mountain area, with the location being symbolic of a place of isolation for both teachings and healing (Lungcuzo, 2013). The circumcision itself takes place on the first day of Ulwaluko, utilising an assegai and without any anaesthetic or pain medication. It is worth noting that the rituals and lessons are kept sacred and secret (Ncaca, 2014) which negates the clumsy questioning a practitioner external to the culture may be tempted to ask a young person on completion, for example: ‘so tell me what you learnt?’
In a broad sense, I do need to mention that the practice is not without its pitfalls. There are a multitude of stories relating to serious incidents and deaths taking place. However, I also want to mitigate this by stating that the practice is regulated and many of the challenges experienced stem from initiation schools which are operating illegally and without the necessary precautions in place. More can definitely be done in terms of policy around this, and it is also crucial that the government itself takes the necessary action against unlicensed circumcision schools (Mpateni and Kang’Ethe, 2021). The family of the initiate also take responsibility in appointing a reputable Ingcibi, being the traditional surgeon undertaking the procedure, and Ikhankatha who is the traditional attendant that supervises the initiate – then referred to as the Umkhwetha – throughout the healing process (Nomngcoyiya, 2015). With our young people in care, cultural safety also means encouraging family involvement in decision-making (Fulcher, 2003).
Achieving Manhood
As practitioners, it is crucial to understand the significance and meaning that amaXhosa boys attribute to this ritual (Mhlahlo, 2009) - it is more than just a ‘coming of age’ transition, as ultimately it is intrinsic to one’s own feeling of belonging within the culture. An uncircumcised Xhosa male remains a boy – referred to as inkwenkwe (Gwata, 2009). The achieved manhood resulting from Ulwaluko is itself a sense of being (Mfecane, 2016). Whilst being important in terms of growth and development, including psychological development (Mpateni and Kang’Ethe, 2021), it also provides a sense of identity to economically disenfranchised men in the society (Siswana, 2015). Whilst there is level of seniority referred to as izilimela being the years spent as a man after initiation, we can also observe a level of unity and equality within the Xhosa culture as the men all undergo the same process (Sipungu, 2024). They also learn new vocabulary whilst going through their initiation.
Throughout the literature, you will find that there are commentators who are not always favourable of the connotations of ‘traditional masculinity’ associated with the process. However, at the same time, such notions as men being providers and protectors of the family (Gwata, 2009) and pillars of strength within the community (Ncaca, 2014) can conversely be seen as a positive one. The conveying of ethnological value systems and pedagogical dimensions of manhood is a core aspect of the process (Msutwana, 2021., Diko, 2025). Culturally speaking, this is undertaken with the view of instilling maturity and assisting in the formation of good morals (Mpateni and Kang’Ethe, 2021). From a medical perspective, the traditional male circumcision also helps in reducing the risk of contracting infections, inclusive of HIV (Mpateni, 2017).
Whilst this process signifies the transition from boyhood to manhood (Jewell, 2023) it is worth noting that ‘manhood’ within the Xhosa culture is not just the completion of the initiation, but fulfilling social expectations, with young men first establishing themselves in their early adulthood as they progress through the initial Isifana phase (Ntombana, 2011). They are needed to assist older males in traditional ceremonies. The ‘new man’ is considered to have both membership and responsibilities within the tribal community (Magodyo et al., 2017). There is a clear distinction between ‘ubukhwenkwe’ being boyhood behavior, and ‘ubudoda’ being manhood behavior, with those having gone through the process expected to be responsible and engaged members of their society (Diko, 2025).
The Space Between
Over the years I have been involved in several initiation processes, and I can safely say that there were different intricacies involved in each one, that provided further learning opportunities to myself. When it comes to cultural education, there is much that can be gained from real-life experiences and both in-person conversations and observations. One case that was particularly unique was a young person who had been with us for a period of 8 years, when it had reached the time for him to embark on this initiation. Now at times within residential care there is what I refer to as ‘the space between’. Often, we may have background information on a young person that does not give the full picture or details when it comes to the child’s family and upbringing. We then have to populate this with first-hand information from the child themselves, which we also know will be more readily shared when a secure and trusting relationship is established. It is then that we can fill the space.
This young man had finished his schooling and achieved well in his final ‘matric’ year. He was one of the beneficiaries of our ‘independent living’ program at the youth centre, which was specifically beneficial for those staying on with us post-18 as young adults, with the South African Children’s Act 38 of 2005 giving the ability for residential care services to be legally recognized until the year of a beneficiary turning 21 years of age. We had been able to assist him to secure a bursary where he was able start a post-school qualification in business management. We also assisted him to find a part-time job as a waiter at a local restaurant. As part of the program, we would provide support in relation to financial management, as he had wanted to save particularly for his initiation process. It is important to explain that there are a multitude of expenses associated with Ulwlauko: from the traditional Umgidi celebration to the formal clothing they must wear following this event when referred to as Amakrwala. There is a replacement of clothes and belongings needed in general to symbolise a separation from childhood.
Navigating Family Dynamics
One evening, I had specifically set aside time to help proofread one of this young person’s business assignments. Of course, those familiar with residential care across a vast age-range will know the scope of work can easily shift from guiding a young child to tie their shoelace one minute to helping with higher grade study tasks the next! However, this young person then wanted to talk to me about the challenge he was facing. He was an orphan, but had family ties, including wider family members I had already engaged with in initial preparation for the initiation planning. But it then transpired that he had a more complex background in terms of family composition, as the father who had initially raised him, was not the biological father; this father had in fact died when he was very young, and his mother initially raised him within the context of her new relationship which was therefore his only concrete memory of parents. The crux of this was that there were ancestral concerns over him embarking on this process without engaging with the paternal family biologically speaking, with the belief system that this could lead to negative consequences within the process. Here, it is important to note the perceived importance of Ulwaluko in advancing connection with the ancestral past (Diko, 2025).
The conversation was powerful enough for me to decide that we would need to go and locate these estranged family members, with him having received tentative information of a street address within a township location an hour away. We had to visit more than one address and knock on more than one door – including a ‘Gogo’ (Grandmother in the Xhosa language) we encountered coming in the car as a guide – but ultimately we located the relevant family members and could overcome an initial scepticism through to being warmly received, particularly when I could attest to the young man’s own achievements with him being modest in his own nature. As practitioners we should always be the best advocates for our young people!
The young man was thereafter able to successfully complete the Ulwaluko process, and I could represent our youth centre by attending the Umgidi ceremony. I also found being part of such events such a privilege. I consulted my own amaXhosa friends and colleagues for guidance. It was seen as a welcome gesture for me to bring a bottle of brandy as a contribution, with the alcohol later offered out by the appointed ‘injoli’ of the occasion. I was greeted wonderfully by women in traditional dress ululating my welcome. It was well received for me to try the Umqombothi – an African beer made from maize, sorghum malt, yeast and water – as well as eat the delicious food prepared meticulously as part of the celebrations. As well as seeing and congratulating the young man, I enjoyed all the conversations and hospitality. The ‘new man’ – beaming with pride - now had an unmqayi being a sacred stick seen as a symbol of a man’s maturity and considered ‘intonga yamathamasanqa nenzuzo’ (a stick of blessing and benefit).
Cultural Competence
Often I think when working in residential care we need to appreciate that for many of the young people we are also fulfilling a family role for them – whilst of course we want to empower our youth to move towards independence, we also need to be able to be part of these key milestones and occasions in their life when the opportunity presents itself.
We should all know the importance of being culturally safe and competent. But as practitioners, this actually needs to be a sense of being, it needs to transcend who we are and what we want to achieve. Of course, at times this inevitably means embracing the unknown. Such competence requires a heightened level of consciousness towards the unique experiences of those we work with (Azzopardi, 2020). It also transcends the professions of child and youth care work and social work as without this a clear barrier to effective engagement can present itself.
Whilst this specific process must be carried out in a safe and legally regulated manner, we can also see ‘…the importance of Ulwaluko as a formative experience in shaping well-rounded individuals’ (Diko, 2025). In this instance, the young man went on to study at diploma level in logistics management and then came back to our youth centre to fulfil a role as a child and youth care worker with the next generation of boys and help invest in their development. Was a sense of authentic belonging achieved? Most definitely.
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