© Kamla-Raj 2015 Stud Tribes Tribals, 13(2): 108-114 (2015) The Preservation of Xitsonga Culture through Rainmaking Ritual: An Interpretative Approach M. T. Babane 1 and M. T. Chauke 2 MER Mathivha Centre for African Languages, Arts and Culture, University of Venda, P/Bag X5050, Thohoyandou, 0950, South Africa E-mail: 1 <babane@univen.ac.za>, 2 <mkhacani.chauke@univen.ac.za> KEYWORDS Rainmaking Ceremonies. Oral Tradition. Rituals. Drought. Culture. Religion ABSTRACT In South Africa the significance of indigenous rituals has diminished following the encounter with European culture. African rituals are fading away with time. Rituals are traditional sacraments that are performed in a socio-religious setting and the term can be used interchangeably with rites. Rituals of various kinds are a feature of almost all known human societies with each community having rituals that can be prescribed by the tradition of that community. This paper deals with nkelekele (rainmaking rituals) among the Xitsonga speakers of South Africa. The study shows that Vatsonga have unique ways of managing drought which differ from other South African kingdoms and language groups. It seeks to find out how rainmaking ceremonies are practiced among Vatsonga. Rainmaking ceremonies have always been practised among Vatsonga as a way of managing drought. The aim of this paper is to explain both the cultural and religious customs involved in rainmaking and how they should be preserved for future generations. Methodologically, a qualitative research approach is used for this study. Data collection techniques included interviews and observations. A sample of ten participants who were knowledgeable about rainmaking ritual practices was used. The study is important as it provides insight information on rainmaking rituals among Vatsonga. The study found that rainmaking ceremonies differ when performed by specific people, at different places and, time and for different purposes. INTRODUCTION Various African societies give much signifi- cance to ritual practices. From its Latin origin ritus, ritual means “a custom”. Looking at the origin of the concept ritual, Leeuw (1987: 247) provides a definition of ritual as “either implicit- ly or explicitly associated with “a custom” –con- ceived as “tradition” – and “worship”. What is clear from this definition is that the term could refer to the performance of ceremonial acts pre- scribed by tradition or by sacerdotal decree. It is something enacted for a specific purpose. In fact, it is a specific, observable mode of behaviour exhibited by all known societies. In the light of the above, it is therefore permissible to view rit- ual as a way of defining or describing humans (Encyclopedia Britannica 2014). There are different types of rituals used for various life changes in different cultures. Among African cultures, there are rituals for initiation, death, mourning, birth, naming, mothering and rainmaking. This study argues that although some people have negative attitudes towards some of these rituals, there is still a need to prac- tise and preserve them for future generations. Purpose of the Study The main purpose of this paper is to find out how rainmaking ceremonies are practised amongst Vatsonga and how they should be pre- served for future generations. The study will explain how both the ancestral and Christian beliefs on rainmaking rituals are practised as a way of managing drought. Literature Review Scholars who have contributed immensely to the debate on rainmaking include Haruna (1981) who has written about rainmaking ritual ceremonies among the Guruntum and Bubbure people of Nigeria. Koster (2011) studied the rain dance ritual in modern Kenya. Maposa and Mhaka (2013) conducted their investigation fo- cusing on water technology and climate change in Zimbabwe. Some of the scholars such as Leeuw (1987), Rafapa (2008) and Semenya (2013) have written about rainmaking ritual practices by dif- ferent peoples in South Africa such as Balobedu (Northern Sotho); AmaZulu, Khoikhoin and the San people. For the Balobedu among the people in the Northern Sotho speaking communities, these scholars concur that rainmaking ritual is communally known. Moroka is the Balobedu rainmaking traditional doctor who takes a leading role in performing the ritual. However, the per- formance is done by community members upon instruction from the chief of the village. Leeuw