STATE OF INITIATION IN GAUTENG PROVINCE: FIRST SEASON OF THE YEAR – BACK TO BASICS PERSPECTIVE
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TABLE OF CONTENTS
Foreword of the MEC ..................................................................................................................................... 3
Foreword of the HOD ..................................................................................................................................... 4
Acknowledgements ........................................................................................................................................ 6
1.
OVERVIEW .............................................................................................................................................. 7
2.
PROBLEM STATEMENT....................................................................................................................... 8
3.
SOCIO-ECONOMIC PROFILE OF GAUTENG PROVINCE .......................................................... 10
4.
THE INITIATION PRACTICE IN GAUTENG DURING THE FIRST SEASON (MAY – JULY
2015) ....................................................................................................................................................... 11
5.
PROPOSAL FOR A WAYFORWARD ............................................................................................... 14
6.
CONCLUSION ....................................................................................................................................... 17
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Foreword of the MEC
In South Africa, African male initiation practice is used as a rite of
passage from boyhood to manhood. The rite of passage serves to
confer on the person the right to participate in the decision-making
processes of the community and the family. The rights further extend
to sharing in the privileges, duties and responsibilities of the
community in which one resides. In our country, this right is protected
by the Constitution of the Republic of South Africa as long as it is
practiced within the legal parameters.
Our province of Gauteng has had to deal with a number of unregistered initiation schools
during the May to July 2015 initiation season. The biggest challenge we have faced in this
instance has to do with the emergence of unregistered initiation schools across municipal
boundaries. Municipalities such as the City of Johannesburg that did not have by-laws to
manage the initiation practice became the target of unscrupulous and bogus traditional
surgeons whose only intention was to extort money from the unsuspecting community
members. The picture is different when one considers the City of Tshwane’s experience. In
this city, during the period under review, there were no recorded unregistered initiation
schools. The largest numbers of initiates were recorded in Tshwane. To us, this is a lesson
well-learnt. This goes to show that if well-managed, the practice of circumcision and initiation
can be an experience worth sharing with the other provinces in our country.
This report gives a full picture of what the Gauteng province was faced with during the first
initiation season of the year 2015. Valuable lessons have been learnt during this period
regarding the conduct and management of the initiation practice. The lessons learnt and
recorded will adequately prepare us to deal with the second season that is coming up at the
end of the year.
Issued by: Jacob Mamabolo, MPL
MEC: COOPERATIVE GOVERNANCE AND TRADITIONAL AFFAIRS AND HUMAN
SETTLEMENT, GAUTENG
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Foreword of the HOD
Initiation has been practiced by African communities in South
Africa over the years.
This cultural practice is critical for passing of societal values,
customs and traditions of communities to the future generations.
To this end, it should be respected and protected. In terms of
section 30 of the Constitution of the Republic of South Africa, (the
Constitution), everyone is guaranteed the right to participate in the
cultural life of their choice. However, “no one exercising these rights may do so in a manner
inconsistent with any provisions of the Bill of Rights”. Furthermore, as contemplated in
section 31 of the Constitution, persons belonging to a cultural community may not be denied
the right, with other members of that community to enjoy their culture.
The initiation practice is a prerequisite for the preparation of young people to become
responsible adults in their communities. However, the said cultural practice should be
undertaken within the confines of the law, including the Children’s Act (No. 38 of 2005) to
prevent the abuse of the culture.
The clarification of the role of traditional leaders, traditional surgeons, state departments,
municipalities and parents in the initiation process is critical to ensure that problems normally
experienced during initiation season are detected early. This is important because this
provides all stakeholders with the opportunity to effect remedial actions expeditiously.
During the reporting period, we experienced the abduction of young boys and girls by
unscrupulous traditional surgeons. In response to these actions, we were able to close down
thirty (30) unregistered initiation schools. During the period May to July 2015, at least one
hundred and forty two (142) initiates were rescued. The City of Johannesburg has a large
number of unregistered initiation schools.
The partnership between the department, the South African Police Services (SAPS),
Community Safety, Social Development, CONTRALESA and organs of civil society enabled
us to ensure that the identified problems were dealt with timeously. The department
appreciates the support provided by these partners who worked tirelessly to ensure that the
innocent lives of boys and girls that were abducted were saved.
In conclusion, the department has taken a resolution to put measures in place to stop
unscrupulous traditional surgeons from abusing the cherished initiation practice.
Furthermore, the department has streamlined the conduct and management of the initiation
practice in the province by introducing a generic by-law regulating the practice. The said bylaw is in the process of being implemented.
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I am convinced that working with the people of Gauteng we will ensure that the cultures of
the African people are practiced without fear, favour or prejudice within the framework of
law.
Issued by: Nhlakanipho Nkontwana
HOD: COOPERATIVE GOVERNANCE AND TRADITIONAL AFFAIRS, GAUTENG
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Acknowledgements
The Honourable MEC for COGTA wishes to express gratitude to the provincial monitoring team
that worked around the clock to bring the challenge of unregistered initiation schools under
control. It was through the hard work of this team, comprising the Departments of CoGTA,
Community Safety and Social Development in the province, CONTRALESA, the South African
Police Service (SAPS) and members of the community, that the lives of vulnerable children
rescued from these bogus schools were spared.
The overall strategic direction provided by the Deputy Minister of Traditional Affairs, Hon. Obed
Bapela is greatly appreciated.
The leadership provided by my colleague, MEC for Social Development, Ms Faith Mazibuko,
can never be acknowledged enough. Her overall contribution and that of the Deputy Minister
Bapela were equal to none.
The following role players are further acknowledged: HOD for CoGTA, Mr Nhlakanipho
Nkontwana; HOD for Social Development, Ms Shoki Tshabalala, and the Chairperson of
Gauteng CONTRALESA, Mr Manene Tabane. Their support during this period has left an
indelible mark.
Special gratitude is extended to Mr Tinyiko Percy Masingi for representing the Department very
well in this initiative. The support from the Policy and Research Directorate in putting this report
together is highly acknowledged.
Our sincere gratitude goes to Ms Ray Halim for all the behind the scenes work and processing
of the layout of this report.
Lastly, but not the least, our gratitude goes to Dr Masenjana Sibandze, (National Department of
Traditional Affairs), who spent sleepless nights editing this report.
A LUTA CONTINUA, VITÓRIA É CERTA
Printed by: Shereno Printers, 087 941 4100 / 011 894 4150, Website: www.shereno.co.za
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1. OVERVIEW
Initiation practice is regarded as a
sacred cultural rite of passage intended
As I look back to those days, I am inclined to
to
prepare
initiates
for
the
believe that the type of life I led at my home, my
responsibilities of adulthood. This
experiences in the veld where we worked and
cultural practice dates back to time
immemorial. In terms of this practice,
played together in groups, introduced me at an
young boys and girls undergo a
early age to the ideas of collective effort.
fundamental set of rites of passage to
Nelson Mandela, Early Life
start a phase of life or beginning in life.
In the main, the ritual is intended as a teaching institution, to prepare young males and
females for the responsibilities of adulthood. Tragically, when the young boys undergo an
aspect of initiation known as circumcision, (surgical procedure which is an integral
component of the initiation practice) many of the initiates experience medical complications
that require professional medical treatment for, among others, septicaemia, gangrene,
severe dehydration, and in worst cases, genital mutilation, penile amputations and/or
deaths. This situation creates a moral dilemma in that on one hand, the right of people to
participate in their cultural practices ought to be protected; on the other hand, initiates ought
to be protected from the harmful practices. The key question relates to how these competing
obligations can be balanced?
Initiation cultural practices are universal and found in many cultures. They come in many
forms and exhibit many institutional expressions. In essence, the rites of passage vary
among the different communities, but these rites are nevertheless basic components of the
society as they guide the young people from one stage of life into the next stage of
development. The rites of passage are a way of acknowledging the inclusion of an individual
or individuals into a group or society. In South Africa, the initiation practice is associated with
the Nguni (amaZulu, amaXhosa, amaSwazi and amaNdebele traditional communities),
Sotho (Bapedi, Basotho and Batswana), Tsonga and Venda communities.
In most communities, only boys and young men (males) undergo initiation, but there are
certain traditional communities which
also initiate girls and young women
The Constitution of the Republic of South Africa
(females). In these communities, the
is very clear on the protection and advancement
initiation schools are regarded as
of cultural, spiritual and religious rights. These
cultural educational institutions where
rights are guaranteed by the various
initiates are taught the values inherent
constitutional bodies that function independently
in social responsibility, discipline and
of the government, safeguarding cultural rights
acceptable conduct, as well as more
and
thereby
strengthening
constitutional
about their culture. The values filtered
democracy in the Republic.
down to younger boys and girls as they
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grow into manhood and womanhood are critical to their social and psychological
development in the middle stage between childhood and adulthood.
According to the prevailing culture, the young initiates are taken out of their communities
and from the daily activities of their communities to camp on the outskirts of the community
surroundings or sacred places. Such places are then referred to as initiation schools that
are established by senior traditional leaders in partnership with the trained and recognised
traditional surgeons (iingcibi).
Even though the practice has survived the passage of time, the need for its modernisation
is accompanied by some challenges. The resilience of this cultural practice is being tested
against its capacity to adjust to, and accommodate modern tendencies, while at the same
time finding its rightful place and expression in our modern society.
Certain key attributes are specific to this cultural practice. Some of the attributes
demonstrate worrying ills about the practice, while others help to distinguish this practice
from others:

Boys and girls are subjected to initiation processes separately and they follow their
respective unique tradition;

The boys who have not undergone the rite of passage are not considered real men by
their peers. They are often ridiculed, ostracised and made to feel worthless in their
interaction with those that have been through the process;

The practice is ruled by secrecy and tradition dictates that those that have been through
the process should never speak about it, especially with those that have not undergone
the initiation process;

As an integral part of the initiation process, the boys are circumcised and then taken
through training and other rituals by a qualified traditional surgeon (iingcibi), or a team
led by a qualified traditional surgeon;

In Gauteng, the rite of passage often lasts for a period no longer than five weeks and it
takes place during the June and December periods to coincide with public school
vacations.
2. PROBLEM STATEMENT
As already alluded to above, the initiation schools are regarded as cultural educational
institutions where initiates are taught the values of social responsibility, discipline and
acceptable conduct, as well as more about their culture. The values filtered down to young
boys and girls as they grow into manhood and womanhood are critical to their social and
psychological development in the middle stage between childhood and adulthood.
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In the Gauteng province, initiation practice faces numerous challenges. These challenges
include the following:
(i)
The emergence of unscrupulous, self-serving and illegal traditional surgeons who
abduct young boys or girls for the purposes of getting them into their unregistered
schools. Furthermore, the unscrupulous persons extort money from the parents of
the so-called initiates. In most instances, the victims are from poor backgrounds,
and their parents are often forced into taking financial loans in order to pay these
unregistered traditional surgeons for fear that their children might suffer the
consequences of their inability to pay for the services rendered. It is a common belief
that if parents refuse to pay the fee, (estimated at R2 000.00 per child in Gauteng),
such children would either go mad or die at the hands of these surgeons.
(ii)
The boys who have undergone initiation practice tend to ridicule those who have not
been through the initiation process. Such behaviour leads the latter to escape from
their homes in order to join any grouping within or outside of the province. This has
caused families to disintegrate and expose boys to danger.
(iii)
In certain instances, unscrupulous traditional surgeons arrange initiation practice
during the schooling period and therefore disturb the schooling programme for
learners. This is not good for the province which is building capacity of the youth in
order to drive certain sectors of the economy in line with the radical Transformation,
Modernisation and Re-industrialisation (TMR) vision.
(iv) There is a lack of appropriate rescue centres to take care of the boys and girls that
have been abducted to be part of the initiation process. Such centres are needed to
provide counselling services to the traumatised boys and girls and to prepare them
for re-integration into the communities. Furthermore, the centres should be used to
ensure that the boys and girls who could not complete the process are afforded an
opportunity to do so.
(v)
The initiation practice has been commercialised. This means that the practice is now
being pursued for profit motives. To the extent that this is so, the liberal democrats
have perceived this to be a threat to constitutional rights of people.
(vi) The registration and/or recognition of traditional surgeons has not been well coordinated by the relevant authorities. The situation has created a gap in the process,
resulting in unscrupulous traditional surgeons taking chances and abusing the
practice;
(vii) There is lack of partnership with relevant stakeholders to manage the initiation
practices in the province; and
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(viii) There is a complete absence of initiation policy to regulate the practice.
3. SOCIO-ECONOMIC PROFILE OF GAUTENG PROVINCE
Gauteng Province is one of the nine (9) provinces in South Africa, and the smallest in terms
of land size. It measures approximately 1.4% of South Africa’s land area. This is equivalent
to only 18 178 square kilometres of the total land mass of 1 221 037 square kilometres. The
discovery of gold in the 19th century saw Johannesburg developing into an economic focal
point of South Africa. This has made Gauteng the biggest contributor to the gross domestic
product (GDP), nationally and continentally.
Gauteng is the most urbanised province, with almost 97% of its people living in urban areas.
It is currently the only province with more than one metropolitan municipality in South Africa,
and is home to Johannesburg, Tshwane and Ekurhuleni metros. It is host to four major
financial institutions and Africa’s largest stock market, the Johannesburg Stock Exchange
(JSE).
High population numbers and migration rates are key attributes of the province. It is the most
populous province in South Africa, housing a population of over 12.72 million people spread
over 18 178km2. The provincial population growth rate was 2.7% and 3.6% for the periods
1996-2001 and 2001-2011, respectively (2011 Stats SA census). The population has been
growing rapidly due to in-migration and natural growth. According to the Statistics SA’s
General Household Survey of 2013, Gauteng currently accounts for 24% of the country's
total population, and it is followed by KwaZulu-Natal province with 19.73%.
As noted above, millions of migrants from neighbouring countries settle in Gauteng in pursuit
of economic and employment opportunities. This ultimately puts pressure on infrastructure
and service delivery in the province. The Provincial Department of Cooperative Governance
and Traditional Affairs (CoGTA) plays a pivotal role in ensuring that the province is able to
meet the demands of an increasing population and the triple challenges of unemployment,
poverty, and inequality. The role of CoGTA therefore includes the facilitation of municipal
infrastructure plans that take cognisance of spatial development frameworks and plans for
coordinated sector planning of investments in the GCR, which need to be implemented in
collaboration with role-players and stakeholders, such as the Departments of Transport,
Human Settlements and Economic Development. CoGTA also provides capacity and
educative support to municipalities to promote their efficiency and sustainability in a time of
expansion and change.
Statistics cited in GCRO’s Quality of Life III show that demographic patterns as referred to
above, will continue, as Gauteng remains a destination of choice for many job seekers.
Census 2011 results have further demonstrated that Gauteng province has experienced
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enormous population growth between 2001 and 2011. During this period, the population of
Gauteng has increased from a total of 9 178 873 persons to 12 272 263 persons.
Different communities at different stages of development co-exist in the Gauteng province.
Although the province is predominantly urban as demonstrated by the statistics cited earlier,
there is also a significant number of peri (semi)-urban, township, rural and traditional
community areas in the province. In most instances, the definition of each community is
based on the development of infrastructure in the said community.
There are currently two recognised traditional communities in Gauteng, and they both have
Traditional Councils that manage the day-to-day affairs of the respective communities.
These are amaNdebele Ndzundza Sokhulumi and amaNdebele ba Lebelo traditional
communities. The said traditional communities are located in the Gauteng Northern Corridor
of Development. The communities are supported by the City of Tshwane and the
Department of Cooperative Governance and Traditional Affairs in Gauteng.
In addition to the above traditional communities, the province has a number of rural
communities spread across five Corridors of Development. These include, amongst others,
Hekpoort (Mogale City LM), Kudung (Lesedi LM), Kokosi (Merafong City LM), Tswaing (City
of Tshwane metro), Bantu Bonke (Midvaal LM), Devon (Ekurhuleni metro) and Poortjie (City
of Johannesburg metro).
These communities are dominated by persons who practice the culture, customs and
traditions of the African communities. The initiation practice is predominantly practiced in
these areas. Furthermore, it is in these areas where one finds the unregistered initiation
schools.
4. THE INITIATION PRACTICE IN GAUTENG DURING THE FIRST SEASON
(MAY – JULY 2015)
In Gauteng province, the initiation practice takes place from the month of May till the end of
each year. During this period, the winter season would usually have started, and the public
schools are in recess in many of the inland schools, including Gauteng. Boys and girls are
therefore available to attend the registered initiation schools as per tradition and common
practice.
During the months of May and June 2015, a total of 77 initiates were rescued from
unregistered initiation schools across the province. The majority of the initiates came from
the City of Johannesburg (64). A total of 18 unregistered initiation schools were also closed
down during this period.
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For the month of July 2015 alone, a total of 22 initiates were rescued from one unregistered
school during the first 7 days of the month. The school was situated on the mine dump in an
area falling within the jurisdiction of the City of Johannesburg. Typical challenges associated
with this phenomenon include the abduction of children from one part of the province to
another, usually across municipal borders. Areas falling within the jurisdiction of
municipalities such as the City of Johannesburg, which are without by-laws to regulate the
practice, are often targeted.
However, among the registered and formally recognised initiation schools, a significant
number of initiates successfully completed the process and graduated. The statistics below
show a composite picture as at the end of the first initiation school season that took place
during the period May to July 2015:
A total of 2 242 males graduated from the ritual in June 2015;
A total of 798 females graduated from the ritual in June 2015;
142 initiates were rescued in Gauteng province;
30 unregistered initiation schools were identified and successfully closed down by the
provincial monitoring team comprising the Gauteng Department of CoGTA, Community
Safety, CONTRALESA, the South African Police Services (SAPS) and members of the
organs of civil society;
Figure 1 Members of the monitoring team, including SAPS during the raid of illegal initiation
schools in Lehae near Lenasia South, CoJ.
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Figure 2 This is one of the closed illegal initiation schools
Figure 3 Boys rescued in one of the illegal initiation school in the City of Johannesburg, with
a member of the monitoring team in blue, in possession of a dangerous weapon
confiscated.
The highest number of unregistered initiation schools, 64 in total, was recorded in the
City of Johannesburg; and
The City of Tshwane was the most effective municipality in the management of the
initiation schools, and it was in this municipality that the highest number of registered
(formally recognised) initiation schools was recorded in the province.
Several isolated incidents of abduction were also recorded during the same period. In many
of these cases, incidents of abduction were reported where the initiates had to be rescued:
In Alra Park, Blue Valley (Nigel), falling under the jurisdiction of Lesedi LM, an
unregistered initiation school was closed down. Four initiates were rescued in the
process. One of the four initiates had to be admitted to Heidelberg Hospital for
treatment of minor wounds, bruises and dehydration. The head of the initiation school
was an Mpumalanga resident.
In Endocourt, Springs which falls under the jurisdiction of Ekurhuleni metro, an
unregistered initiation school was closed down for operating without acquiring proper
permission from the municipality. The head of school only submitted the request for
permission while the school was in operation. Six (6) initiates were enrolled at the
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initiation school, which operated on a privately owned land. Although all the initiates
were in a good state of health, the school did not comply with the hygiene and structural
standards.
In Emaphupheni and Etwatwa (Daveyton), also under the jurisdiction of Ekurhuleni
metro, it was alleged that 130 children were abducted and taken to Dennilton in the
Sekhukhuni District Municipality, Limpopo Province for initiation. The children were
ferried across the province by the head of school. The head of the school later sent
letters of demand for payment to the parents of the children concerned. The
Department has a copy of the letter in question, and the matter was reported to the
National Department of Traditional Affairs (DTA) to handle as it involves more than one
province.
In Meadowlands Zone 7, Soweto, under the jurisdiction of the City of Johannesburg
metro, an unregistered initiation school with 22 initiates was closed down and the
initiates were taken to the Walter Sisulu Child and Youth Care Centre (CYCC) following
their rescue. After observation, the children were released under the care of their
parents.
Figure 4 These are some of the rescued boys from the Meadowlands illegal initiation school, in Soweto
In Garankuwa Zone 20, under the City of Tshwane metro, it was alleged that a mentally
handicapped child was abducted and taken to an unregistered initiation school.
However, on investigation by the SAPS, it was found that the school was properly
registered and approved by the City of Tshwane. The alleged abducted child was also
not found at the initiation school as alleged by the community members. Furthermore,
the child was also not found at any of the initiation schools operating across the city.
5. PROPOSAL FOR A WAYFORWARD
The right to circumcision is limited, and should only be protected insofar as it does not result
in serious harm to a person’s health and wellbeing. This, however, does not imply that the
practice should be abolished. Rather, the practice should be legislatively regulated and
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measures should be put in place to prevent harm and deaths of initiates. Furthermore, such
measures should be enforced. As highlighted earlier in this report, the Constitution (in
section 30) establishes and protects the right to participate in “cultural life of … choice”. In
line with this constitutional injunction, the Children’s Act, 2005 allows for the circumcision of
males over 16 years of age, with consent and it further stipulates that such circumcision
should be carried out in the prescribed manner. Quite clearly, the intention of the law is to
allow for the circumcision of boys over 16 who belong to groups in which the practice is
recognised customarily. However, intrinsic to these statutory provisions is the need to
recognise that as it is the case with many other rights, the right to practise culture is
guaranteed only insofar as it is not exercised in a manner inconsistent with any the
provisions of the Bill of Rights such as the right to human dignity, freedom and security, and
of course the inalienable right to life.
Scholars on the topic of the circumcision and initiation practices argue that the “health crisis
in ritual male circumcision is a government responsibility” (Kepe, 2010). They argue that in
addition to its constitutional obligation to protect the health of the people, the government
may want to be seen as taking this issue seriously. It is, therefore, against this background
that this report makes specific recommendations on how the practice should be better
managed, regulated and implemented.
It is important to note that the recommendations contained herein report are made with full
recognition of the fact that culture and cultural products are constantly being changed and
altered as they are being handed down from one generation to another. Hence, cultures are
never static, but are dynamic.
The following are key recommendations:
There is a need to convene regular meetings between the Commission for the
Promotion and Protection of the Rights of Cultural, Religious and Linguistic
Communities (CRL Rights Commission), the National House of Traditional Leaders
(NHTL) and Traditional Leaders to continue the conversations and education on
ensuring safe circumcision of young men.
The NHTL, in consultation with communities and in line with constitutional rights,
should determine an appropriate legal age of admission into the initiation schools.
Local Government must provide necessary the infrastructure for initiation schools,
including access to land, clean water and sanitation.
The South African Police Service (SAPS) should intervene to root out criminality in
some schools.
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The Department of Social Development (DSD) should make provision for poorer
families by subsidising the initiates who cannot afford the fees charged by some
initiation schools.
The DSD should further encourage and support the acceptance of people with
disability in initiation schools.
In addition to the generic recommendations above, the following recommendations are
made with regards to the development of a National Policy on Initiation Schools:
Punitive measures should be strongly emphasised in the policy framework in order for
action to be taken against the principals of unregistered initiation schools. Some of
these principals are often responsible for the abduction of children, abuse as well as
poor health and safety of the initiates.
The role of the National Prosecuting Authority (NPA) should be clearly outlined in the
legislation to ensure that the perpetrators of heinous crimes are prosecuted.
The draft policy should put emphasis on the development of a provincial and municipal
database of qualified and registered traditional surgeons.
All municipalities should draft and adopt by-laws aimed at managing the opening and
running of initiation schools.
Monitoring teams comprising of the relevant stakeholders at the provincial level should
be established. It is imperative that the National Department of Traditional Affairs
should assess the implications of the Policy Framework.
The season for the initiation schools must be aligned to the school calendar to ensure
that it does not negatively impact on the academic programme of the initiates. It is
therefore important that the initiation school season should be gazetted annually, and
Public education and awareness is imperative leading up to, and during the initiation
school season.
Establish and initiation school advisory committee that shall ensure the planning,
coordination and monitoring of initiation schools within the Sedibeng District
Municipality.
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There should be a procedure in place regarding the handling of medical waste, i.e.
equipment used in the process including the disposal thereof (to protect both the public
and the environment).
Over and above the development of a policy framework, legislation regulating the initiation
cultural practice must be enacted at the national level as a matter of urgency.
6. CONCLUSION
Across many African communities, the initiation practice is seen as the embodiment of the
ideals, values and aspirations of both the individual and the community members, and it is
reflected in the transmission of particular knowledge and practice during the rite of passage.
It is, therefore, in this context that the initiation practice should fully embody both the
personal experience of individuals as well as community values, aspirations and heritage.
Practiced correctly and legally, the initiation practice and its security is a community’s
cultural, spiritual and religious right, and it is therefore adequately protected by the South
African Constitution in the Bill of Rights.
With this in mind, the CoGTA in Gauteng is in full agreement with the CRL Rights
Commission’s position on initiation schools, which emphasises that all role players, including
government institutions, should assist initiation schools to recover the diminished meanings,
symbolisms, values and heritage that guided and informed the practice over the years.
Furthermore, it must be ensured that families of initiates, and initiates themselves, who wish
to attend initiations schools continue to do so in protected environment.
The Department also fully endorses the condemnation of the criminal acts and abuses in
some of the initiation schools, and thereby calls on the law enforcement authorities and the
criminal justice system to act decisively against the perpetrators of the heinous crimes.
Lastly, but not the least, while the policies and measures put in place in recent years to curb
abuses in initiation schools are acknowledged and fully supported, the rapid implementation
of such policies by all relevant role-players is highly recommended.
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