In many cultures, rites of passage mark a girl’s transition into womanhood, often reinforcing societal norms and expectations. While some of these traditions celebrate identity and community, others are deemed harmful by international standards and the South African Human Rights Commission. Despite legal bans, certain practices persist.
To address these concerns, the HSRC, with support from the UNFPA-UNICEF Canada-funded Joint Programme, conducted a study on cultural rites of passage in South Africa. The research examined the impact of these traditions and explored ways to mitigate harmful effects. “We aimed to understand why banned practices continue and what social and cultural structures support them,” said HSRC strategic lead Dr. Nompumelelo Zungu in an interview with the HSRC Review.
Exploring Cultural Rites in South Africa
The study was carried out in three South African districts—uThukela in KwaZulu-Natal and Alfred Nzo and Nelson Mandela Bay in the Eastern Cape. Researchers investigated the rites of passage young girls undergo, community and government perspectives, the evolution of these practices, and the role of government services.
Umemulo: A Celebration of Womanhood
One widely practiced rite of passage is umemulo, a ceremony celebrating a young woman’s coming of age, often around the age of 21. Families and communities gather to mark her readiness for adulthood and marriage.
Many participants viewed umemulo positively, emphasizing its role in preserving cultural heritage and strengthening social bonds. They believed it fostered a sense of identity and unity within the community.
Virginity Testing: A Controversial Tradition
Another practice closely linked to umemulo is virginity testing, where an older woman examines a girl’s genitalia to determine if her hymen is intact.
While South African law prohibits virginity testing for girls under 16, it is permitted for those aged 16–18 with their consent and counseling. However, the study found that in communities where this practice is common, most people support it. One participant stated, “It preserves our children and teaches them proper conduct.”
Some girls undergoing virginity testing see it as a source of pride and respect. “It gives me dignity,” said one participant. “People look up to me as a role model.”
The ritual typically involves an overnight gathering where girls participate in traditional songs and dances before being tested. Those confirmed as virgins receive a white clay mark on their forehead, a public symbol of purity. However, researchers highlight the distress and stigma faced by those who do not pass the test. “If a girl loses her virginity, she faces embarrassment, and her parents must pay a fine,” a community member explained.
Supporters believe virginity testing helps prevent teenage pregnancies and HIV transmission. “It helps lower the pregnancy rate and the spread of HIV,” said one advocate. However, researchers caution that this view is misleading, as virginity testing does not account for non-penetrative HIV transmission.
Ukuthwala: From Elopement to Forced Marriage
The study also examined ukuthwala, a practice that involves the abduction and forced marriage of young girls, often to much older men. One survivor recounted, “I was taken against my will and forced to marry a man I didn’t love.”
Historically, ukuthwala evolved from ukugcagca, a consensual tradition where couples eloped to speed up marriage negotiations. However, modern ukuthwala has been distorted, now involving physical and sexual abuse. A participant recalled cases where abducted girls were beaten and given muthi (traditional medicine) mixed with dirt from the suitor’s body.
Researchers emphasize that this practice violates a girl’s fundamental right to choose whom and when to marry. Many young brides feel trapped, as society labels them “ruined.” A survivor shared, “I wanted to go home, but I was already pregnant.”
Most perpetrators were older men, often widowers or those whose advances had been rejected. The study found that ukuthwala frequently occurred during umemulo ceremonies, where men targeted young women considered “pure.”
Additionally, research suggests that ukuthwala disproportionately affects girls from low-income families. Some parents, driven by poverty, may accept lobola (dowry) in exchange for their daughters. This practice often prevents girls from continuing their education, perpetuating cycles of poverty.
Community members and scholars argue that modern ukuthwala is a distortion of culture. Traditional leaders consulted in the study suggested renaming it ukuthumba (abduction) to reflect its current form.
Addressing Harmful Cultural Practices
The study identified several barriers to change, including parental complicity, poverty, lack of legal awareness, and weak law enforcement. Dr. Zungu stressed the importance of engaging families, traditional and religious leaders, social workers, and law enforcement in tackling these issues.
Researchers recommend community-driven interventions, such as awareness campaigns, survivor support services, and collaborations between local leaders, law enforcement, and grassroots organizations. They also advocate for mandatory reporting of harmful practices while protecting victims’ confidentiality.
To create lasting change, researchers emphasize the need to challenge patriarchal attitudes and promote gender equality. Only through community-wide efforts can harmful rites of passage be reformed while preserving cultural identity.
