MODULE 2

THE NATURE OF AFRICAN TRADITIONAL RELIGION

THE CONCEPT OF AFRICAN TRADITIONAL RELIGION
 African Traditional Religion is the way of life of the indigenous people of Africa
– because it covers all areas of life from all the moment the person is conceived
until death. Rituals are performed during pregnancy, birth (seclusion), puberty,
marriage, and death.
 It is a religion that belongs to the African people; therefore, a person must be born
into a particular African community to be a follower. People outside the African
cultural unit/setup cannot be converted to the religion as it is much removed from
their geographical and cultural setting.
 It is a product of African culture that is it as old as people because it is the product
of the thinking and experiences of the forefathers.
 The culture and religion are inter-twined. The religion is part and parcel of the
African heritage which goes back many years; therefore, it does not stand on its
own as a separate institution.
 They do not have any sacred literature/holy books. It is passed from one
generation to another through the word of mouth.
 It has no founder-it evolved slowly through many centuries as people responded to
the situations of their life and reflected upon their experiences. The forefathers are
the ones who came up with the religious ideas, beliefs, practices, moral values etc.
Many factors played a part in the development of ATR:
 Geographical environment-mountains, rivers, deserts, and forests.
 The change of seasons
 The powers of nature such as earthquakes, thunderstorms, and volcanoes.
 Calamities-epidemics, diseases, birth, death.
 Major historical events-wars, locust invasions, famines, migration, trade.
WAYS IN WHICH AFRICAN TRADITIONAL RELIGION EXPRESSES
ITSELF
ATR is a religion that one is born into and thus is found in all aspects of life e.g.,
beliefs, practices, rituals, moral values, sacred objects and places, music, ceremonies,
religious leaders.
BELIEFS
Are essential parts in any religion e.g.
ATR express itself by its belief in one Supreme Being which is called by different
names right across Africa.
Ancestors-that is the spirits of the dead that they are still alive, they believe that
ancestors can bless or punish. Africans perform some rituals to honour the spirits of
the dead.
They believe in magic and witchcraft.

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RITUALS, CEREMONIES AND FESTIVALS
Africans celebrate important events in life. They include occasions like the birth of a child,
the giving of names, circumcision, marriage, funeral rituals and mantsho a ngwana (out –
dooring ceremony).
SHRINES, SACRED PLACES AND OBJECTS
These are the places used by people to make or bring sacrifices and offerings such as animals,
food utensils, etc. These places are respected by people. Sacred places include hills and
mountains, shrines, caves, etc. Sacred objects include ditaola, seditse, nkgwana, beads, etc.
ART AND SYMBOLS
Art and craft are parts of African heritage which is part of African Traditional religion.
African art expresses the religious ideas. Arts are often found on wood, stools, calabashes,
stones, sticks, pots, handy crafts, and human bodies. Symbols are part of art e.g., colours,
domestic animals, e.g., lephaga. These differ according to individuals and communities.
MUSIC AND DANCE
A lot of African music and songs deal with religious ideas and practices. Religious rituals,
ceremonies and festivals are always accompanied by music, singing and sometimes dancing.
Music gives an outlet to the emotional expression of the religious life. It is a powerful means
of communication. There are two types of dances in ATR which are:
1. Folk dance- used for entertainment and relaxation.
2. Ritual dance- used to celebrate important events of life.
PROVERBS, RIDDLES AND SAYINGS
Proverbs provide us with a rich source or African wisdom. Some of these proverbs are
beliefs, ideas, morals, and warnings. They speak about God and human relations. Riddles are
mostly used for entertainment and to make people think. Some riddles also contain religious
ideas. Sayings are often about the world in general and viewed from religious point of view.
MYTH AND LEGEND
Stories, myth, legends, and biographies of people are another area where we find African
Traditional Religion. Many religious ideas are found in these oral ways of communication.

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TOPIC 2
THE DIVERSE MANIFESTATION OF ATR IN BOTSWANA
THE MAIN BELIEFS AND PRACTICES OF ATR IN BOTSWANA
BELIEFS PRACTICES

Modimo (high God who cannot be Initiations

approached by mere human beings)
Witch craft Botsetsi (confinement
Ancestors Polygamy
Healings powers of traditional doctors Burial customs
(healers, diviners, seers)
Existence of ghosts Festival e.g. dikgafela
Bad luck (sehihi)/dikgaba Bogadi
Bad omen (botlhodi) Rituals e.g., go baya phogwana,
phasho/phekolo
Boswagadi Botho
Sejeso Practices that foster cooperation and
interdependence e.g., mafisa, majako,
molaletsa

UNITY AND DIVERSITY IN BOTSWANA

UNITY: as brought about by sharing common historical background.
Unity in Botswana comes as a result of:
a) Common beliefs:
The concept of one God: Traditionally Tswana societies have the concept of high
God as the creator. This concept existed long before the coming of Christianity and
Islam.
The belief in ancestors: Batswana shares a belief in the existence of ancestors. The
ancestors have a strong sense of continuity which unites the past, present and the
future.
b) Common moral
The value of Botho: It means personhood. It implies a person who is well behaved. It
is about sharing, hospitality, honesty and humanity. The concept of Botho qualifies
one to be considered as an ancestor. In Tswana traditional society Botho entails social
justice. Cooperation and interdependence: examples of Setswana sayings that
encourage cooperation, unity, sharing and depending on each other
c) Common social institutions (extended family and the kgotla system): In Tswana
traditional societies, love and socialisation. It is within this type of family that a
person learns how to live and relate to greater society. Batswana do not put any
difference between the nuclear and the extended family. This enables them to support
and control each other. Batswana had the kgotla as a place for discussing and taking

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 decisions concerning the entire society or community. This was headed by the Kgosi
and sometimes assisted by Dikgosana.
d) Common historical background - Tswana speaking groups in the southern part of
Botswana have a common myth that long ago Kgosi Lowe and his people lived under
the ground. One day he sent one of his servants Matsieng to go to the earth to find out
if the earth is suitable place to live. After Matsieng has inspected the area and found
out that it was suitable, he went back to report to Kgosi Lowe that the earth is a
suitable place to live in. Kgosi Lowe and his people came and lived on earth.
Diversity as created by differences found among tribal groupings in Botswana due to
the following:
1. Geographical location: People in Botswana live in different locations and their lives
are influenced by the environment e.g. some people live in Kgalagadi desert, others
near rivers etc. For example, people in Maun eat tswii because there is a perennial
river whereas people who live in central and northern part of Botswana eating of
mophane worms is common because of the mophane trees in those regions.
2. External influences: Some tribes developed more than others because of the
influence of the western culture. When the missionaries first came to Botswana they
used some villages as mission stations and those villages developed more than the
villages which were not used as mission stations. The Dikgosi of those villages were
seen as big chiefs e.g., Kgosi Khama of Bangwato, Kgosi Sechele of Bakwena, Kgosi
Bathoeng of Bangwaketse. Big villages in Botswana are Serowe, Molepolole, Maun,
Shoshong, Mochudi, Kanye etc.
3. Linguistic influence: Batswana speak different languages, but Setswana is the
national language. Some tribes speak sengwato, sesarwa, sekalaka, sekgalagadi etc.
4. Totemism: Though we are Batswana we have different animals which are regarded as
totems because of the influence of those animals in their lives. The totem for
Bangwato is Phuti because ngwato was saved by Phuti.
5. Burial customs: Batswana have different ways of burying the dead in Tlokweng they
bury the dead in their homesteads while some tribes use some places called the
graveyards.
THE RELEVANCE OF AFRICAN TRADITIONAL RELIGIOUS BELIEFS AND
PRACTICES TO CONTEMPORARY BOTSWANA
Relevance - Is something of importance or of value
Practices - which are important to Botswana’s society today.
CIRCUMCISION OF BOYS AND MEN
Traditionally young boys who participated in the traditional schools called bogwera were
circumcised. This symbolised that they were graduating from childhood to adulthood. The
bloodshed by initiates during the circumcision operation bonded them with the land of their
forefathers, (their ancestors) and other members of the society who have already gone
through the process.
RELEVANCE IN BOTSWANA TODAY
 Circumcision creates a natural, social, and religious identity for young boys and men.
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  In modern times, it has been proved that circumcision reduces the chances of those
who have undergone it to contract and spread sexual transmitted infections like HIV
and AIDS.
 Circumcision also reduces the chances of sexual partners to acquire cervical cancer.
 Through circumcision boys and men are prepared for marriage.
INITIATION SCHOOLS
Traditionally men and women participated in bogwera and bojale. This symbolised that they
were graduating from childhood to adulthood. After initiation, the initiates were identified as
mophato or age regiments within the community and were recognised and referred to as
adults. They enjoyed full privileges of adults and shouldered various religious and social
responsibilities in their families and entire society.

RELEVANCE IN BOTSWANA TODAY

- It creates a cultural, social and religious identity for young initiates.
- It creates unity and cooperation among intiates since they share secrets, values and are
identified as members of a mophato (age regiments).
- It cultivates initiates to be obedient to authority and elders and to treasure their
cultural, social and religious norms and moral values, thus preserving culture.
- Today some tribes are still practicing initiation like Bakgatla, Bangwato and
Bakwena.
PAYMENT OF BOGADI WHEN TWO PEOPLE GET MARRIED
This is a religious practice and a value which enables a man who wants to get married to a
woman to give the family of his future wife some cattle and other items as a token of
appreciation for agreeing that the two can get married. Traditionally, without bogadi payment
no marriage was recognised as legal.
RELEVANCE IN BOTSWANA TODAY
Payment of bogadi is still relevant in Botswana today because it is a ritual whereby the labour
of a woman and her childbearing capabilities are recognised and transferred in marriage to
the family of her husband.
It also involves the ancestors of both parties to symbolise that they will be part of the
marriage and will guide and help the newly married couple throughout their marriage life.
It is through the payment of bogadi that a bond of affinity is created between the two groups,
a “concrete cement” for marriage which binds husband and wife together as well as their
families.
Payment of bogadi helps in stabilising marriage because it gives the woman an assurance that
she is being valued by her husband and her in-laws.
It strengthens the marriage bond between the marrying couple.
Today in Botswana, children born out of a union where bogadi has not been paid are
considered illegitimate and cannot belong to their family or even adopt his surname. It is only

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through bogadi (bride price) that a woman in a marriage contract changes her surname and
family status.
ANCESTOR VENERATION
Batswana just like other Africans view death as an extension of this earthly life to the spirit
world. They perform a variety of rituals as a way of remembering and honouring the dead.
Some Setswana burial customs also symbolise their belief in life after death, for example,
putting items like clothes or utensils on top of graves (burying people with some of their
belongings). Batlokwa for example bury their dead in their houses or in their courtyards. This
expresses their belief that their dead are part of their families and the community at large.
RELEVANCE IN BOTSWANA TODAY
Some Batswana believe that ancestor veneration is still today because their dead see them,
visit them at night in dreams, guide them and warn them against wrongdoing. They in return
pray to God through them for help and remember and honour them in different ways.
Some Batswana still have family and communal shrines where they pray, pour liberation and
offer sacrifices.
Some name their children after the dead relatives and parents.
Remembering and honouring of the dead is very important today because it can inspire
people to improve the quality of their own lives, in the process creating peace and social
harmony in the society.
PRACTICING BOTHO
Botho means kindness demonstrated when people interact such that they display virtuous
characters, good behaviour and earn respect by respecting others.
RELEVANCE IN BOTSWANA TODAY
Practicing botho is relevant in Botswana today because it helps people to disapprove of anti-
social, disgraceful, and criminal behaviour, and encourage social justice for all.
Botho fosters cooperation among people, fellowship of mankind, selflessness, compassion,
tolerance, humility, sincerity as well as upholding the spirit of sharing things with others.
It creates peace and harmony in the society as well as cooperation and unity for all, which are
needed to curb today’s social ills like crime, corruption and selfishness.
BELIEFS- which are still important or of value to Botswana.
BELIEF IN THE HEALING POWER OF TRADITIONAL DOCTORS
It is still relevant because it preserves the culture. Nowadays there are registered traditional
doctors who are working hand in hand with medical doctors. There are some traditional herbs
which they recommend which can cure some illnesses. Some Batswana still consult
traditional doctors when they are suffering from illnesses like boswagadi. They also use
divining bones (ditaola) to diagnose people’s illnesses.
BELIEF IN WITCHCRAFT

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People still believe in witchcraft that is why they still consult traditional doctors when they
encounter some problems which are unusual like molelo wa diphera.
BELIEF IN ANCESTORS
Batswana still respect their ancestors. They name their children after the dead people. People
still offer the ancestors like at some of the Tswapong hills there are some food items which
were offered to ancestors. Some people still do phekolo for people who have mental
disturbance believing they have bad luck or sehihi.
TOPIC 3: SACRED OBJECTS AND PLACES
Explain sacredness
It means something holy. Something related/connected to the supernatural being or having
some powers.
THE SIGNIFICANCE OF THE SACRED PLACES IN BOTSWANA
Sacred places include the following:
 Hills, e.g., Tsodilo hills, Lentswe la Baratani
 Shrines e.g., ancestral shrines where ancestors are venerated e.g., it can be under a
designated tree like the nzeze tree in the northeast, hills, caves, and mountains.
Shrines also include sacred building of the traditional doctors.
 Rivers
 Family kgotla and the main kgotla
 Cemetery/graveyards(mabitla)
SIGNIFICANCE
 God or the supernatural dwell in it, e.g., in places like shrines, kgotla, hills, like
Tswapong hills, Lentswe la Baratani, legaga la ga kobokwe and Moremi gorge.
 Remind people of the supernatural e.g., people venerate the ancestors by offering
sacrifices, pouring libations and consult ancestors in those places e.g., in Mapoka
there is nzeze which is believed to be the founder of Mwali cult in the region
(Ntogwa) chose it as his shrine where people would come to pray for rain every year
especially in times of drought.
 Places where new-born babies are introduced to the ancestors, especially those who
are named after them (go reelelwa).
 Scared places may act as a link between people and the supernatural e.g., the
Matsieng or Lowe water hole located about eight miles north of Mochudi. It is
reported that every year in September, the Bakgatla used to go there to ask Matsieng
to ask God’s to give people rain. Usually when this takes place the chief at Mochudi
was accompanied by adult members of the tribe. They took with them a black ox,
which they killed beside the hole. They would utter prayers and sing rain songs. One
of the prevalent beliefs is that the hole was an entrance to the underground tunnels
that reached to the spirit world.
THE SIGNIFICANCE OF SACRED OBBJECTS USED IN ATR IN BOTSWANA

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Examples of sacred objects.
 Divining tablets/bones (ditaola)
 Pounding mortar (kika)
 Fly whisk (seditse)
 Horn (lonaka)
 Claypot (nkgwana)
 Beads(dibaga/talama)
SIGNIFICANCE
 Some sacred objects like ditaola (divining bones) are believed to have power to fore
tell the future, diagnose the illness and give prescription for cure. They are also used
for consultation of the ancestors/ the ancestors speak through them.
 Some objects help during ritual performances, e.g., sego is used to drink liquid
ingredients while seditse is used to sprinkle traditional medicine. Without them rituals
would be meaningless and unimpressive. Nkgwana used ferment and store traditional
beer.
 Some sacred objects link the ordinary people to the supernatural e.g., the beating of
the drums is believed to evoke the spirit of the Ancestors.
 The objects are the outward and material expressions of religious ideas and beliefs.
 Some give a sense of identity to the office bearer i.e whether one is a king, priest, rain
maker, traditional doctor e.g., leopard skin, beads, and feathers.
 Some are used to bring or carry ingredients used during worship/spiritual performance
e.g., nkgo, tlatlana, wooden bowels.
TABOOS ASSOCIATED WITH SACRED PLACES, OBJECTS, PLANTS AND
ANIMAL LIFE
 Taboos are prohibitions and some have negative consequences on the offender.
 The systems in some religions in which certain actions must not be done and certain
objects must not be touched because they have great spiritual significance.
 Something forbidden, set apart for religious reasons because it is against the social
custom.
SACRED PLACES
 People are not allowed to visit sacred places without the permission of the chief
otherwise something bad would happen to that person.
 Women are not allowed to enter nor participate in shrines when they are experiencing
their menstrual period because they will defile the place since they are believed to be
impure. If they do the menstruation may not cease/stop.
 Littering and noise making is prohibited around sacred places because noise disturbs
the peace of the ancestors. If they do, they may anger the ancestors and get punished.
 Permission should be sought before entering the sacred places like Tswapong Hills,
Goo Moremi village, Domboshaba ruins, Logaga la ga Kobokwe. If the taboo is not
obeyed in some of these, one may disappear, or bad omen will follow them.
 People are not supposed to pick anything/touch anything in some of these places e.g.,
Tsodilo hills as one may disappear.
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  Women should wear head scarfs and men should remove their hats at the kgotla as a
sign of respect.
 If animals run and hide in sacred places, they are not to be killed. At some of these
places
 like shrines, people are not allowed to enter with their shoes on (this is a sign of
respect and to avoid defiling the place.
SACRED OBJECTS
 People are not supposed to touch divining bone unless being advised by traditional
doctor.
 People who are not chiefs are not supposed to sit on setilo sa Kgosi or one may get
hurt since the chair has been ritual fortified.
 People who are not chiefs should not wear skin of nkwe because it is associated with
royalty.
SACRED PLANTS
 It is a taboo to use some sacred trees e.g., mokgalo as firewood because it can cause
conflicts between family members.
 Motopi tree should not be burnt because the female cow will always produce male calves
only and they will not increase.
 Among the Bakgatla, trees like morula, motopi,mokgalo and mogonono should not be cut
when the corn is still young or during rainy season as it is believed to bring bad omen to the
harvest.

SACRED ANIMALS

 Soe sacred animals are associated with royalty. They are not to be hunted/killed unless
permission is given first by the chief (tiger, leopard, lion)
 Some are totems are there not be hunted/killed, eaten, or touched by followers because
they are believed to have a spiritual connection with the ancestors. If followers disobey the
taboo, they may be punished by the ancestors.
 Followers are not supposed to eat their totems if they eat them, they belief that they may
fall sick, become insane, bear children who have some deformity, etc. (as punishment from
the ancestors)

THE IMPACT OF MODERN DEVELOPMENTS ON SACRED PLACES

The effects of modern developments on sacred places can either be positive or negative

POSITIVE IMPACT

 Sacred places are conserved by the government by fencing them to avoid damage and to
reduce movements in and out of the sacred places by people (the fence secures the places)
e.g., the Tswapong hills, Lentswe la Baratani, Matsieng footprint, graveyards, etc. legislation
has been assed to protect sacred places (sacred monuments and relics)
 Restoration of sacred places, the government of Botswana has come up with an initiative of
putting the sacred places to their original status by using money generated through tourism.
 Due to modern developments, people have been hired to look after some of the places.
Therefore, the places are well kept/taken care of.

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  They can be used for educational purposes and permission is sort first, the curators (the
custodian/person in charge) will give the history/background of the place to the people, as
such the value of the place will be passed on to the next generation. In addition, the
curator’s role is to accompany people within the place, and they make sure that those who
have come to learn about the place do not destroy, litter or touch things they are not to,
with these the value of the place is maintained.

NEGATIVE IMPACT

 In some sacred places like hills and dams, people hold recreational activities such as picnics
and parties. In the process they make noise, litter, and erode the places. All these kinds of
activities make the sacred place to lose its value and its religiousness.
 In addition, some of these sacred places are used as tourist’s sites, tourists may take
photos/pictures of these places and see things which they were not supposed to have seen
hence breaking the taboos which govern the area and also temper with the sacredness of
the place.
 Visitation to some of these places by people after seeking for permission for any other
purpose which is not religious makes the place’s religious meaning and value completely
erased.

DEFINE TOTEMISM

Totemism is an act or practice of respecting/ honouring an animal, part of an animal, a plant or

part of a plant or an object which is believed to have a spiritual connection with a particular tribe
and such animal is respected and is not killed, eaten, cut, or used in any way.
A totem is the idea of having an animal, part of an animal, a plant, part of a plant or an object
which is believed to have a spiritual connection to a particular tribe, and it is respected and is
not killed, eaten or killed in any way.

TOTEMS OF SOME TRIBES IN BOTSWANA

Bakalaka- Pelo, Tjibelu, Hare (mmutla)

Bahambukushu – Lion/ Tau

Bakwena- Crcodile/Kwena

Bakgalagadi, Batlokwa- Thakadu

Balete- Buffalo/Nare

Basubiya – Elephant/Tlou

Bakhurutshe – Baboon/Tshwene

Bangwato – Crocodile/Kwena or Duicker/Phuti

Bakgatla – Monkey/ Kgabo

Batlokwa – Antbear/Thakadu

NB: In Botswana, the commonly used totems are those of animals.

DISCUSS THE ROLE OF TOTEMISM IN CONTEMPORARY BOTSWANA

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  It acts as a conservation strategy- The animals which are regarded as totems are respected
and they should not be harmed or destroyed in any way that is no killing or eating of those
animals. This as a result protects/conserves such animals. The likelihood of such animals or
plants to get extinct is low.
 Helps young people to know their roots and the history surrounding their tribes/clans. These
animals or plants as they get conserved, they will be found by the future generations.
 Totems are used as a sign of identity- an emblem or symbol of the family/tribe which one
belongs to. It authenticates one as a member of a certain group of people e.g., Mokwena
because of their totem kwena.
 A totem is used as a mechanism for social unity or cohesion- totemism plays a critical role in
unifying Tswana corporate groups in their different social settings. Such unity has been one
of the contributing factors towards the prevailing peace and harmony in Botswana.
 A totem gives a sense of belonging and provides security to groups of people in the society.
Thus, fostering interdependence.

TOPIC 4

THE TEACHINGS OF ATR IN BOTSWANA

DISCUSS THE TEACHINGS OF ATR IN THE ORIGINS, PURPOSE, AND MEANING OF LIFE

ORIGINS OF LIFE

People originated from Goo Lowe created by Modimo.

There are many mythical stories trying to explain the origins of life according to different tribes.
A common myth among the Setswana speaking groups of Botswana is that of Matsieng who was
believed to be the first person who came from the ground created by Modimo. Kgosi Lowe was
living with his people underground. One day he sent his servant Matsieng to go and check if the
earth was a suitable place for people to live in and he found out that it was suitable. Kgosi Lowe
and his people and their animals came out from the ground through a hole near Rasesa
(Matsieng footprint and hole).

PURPOSE OF LIFE

 Human beings were given the stewardship role to take care of God’s creation (take
care of other forms of life).
 Human beings were given control over what was created, that is, to use and not to
misuse and preserve nature to maintain its balance.
 Pro-creation people should get married and have children, they are called to co –
create with God through marriage.
 They should be co-creators with Modimo e.g., planting trees, develop the world.

MEANING OF LIFE

 Life has an element of sacredness therefore it needs to be protected because it is

precious. It is a gift from God (Modimo).

THE PLACE AND ROLE OF HUMAN BEINGS IN THE UNIVERSE/COSMOS IN ATR

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  Human beings are above all other forms of life, and they are at the centre of the
universe.
 According to ATR in Botswana, they are the caretakers of the environment
(stewards). They do this by obeying the taboos related to the environment and
through practices like totemism.
 Co-creators with God (Modimo) by thinking, planning for life. They plant trees, do
animal husbandry, and develop the world to be a better place to be/comfortable.
 In ATR, to live means to transmit life- human beings are to pro-create by getting
married and bearing children.
 Human beings are part of the whole creation/nature, so they do not think of
themselves as separate from the rest of the nature.
 They should develop themselves and their environment through discovering new
knowledge and innovations.

THE ROLES OF MEN AND WOMEN IN THE TEACHINGS OF ATR

The role of men and women are distinguished, according to physical strength. Men do heavier
jobs because it is believed that they are stronger than women. Women on the other hand
perform light tasks since they are believed to be weak (the weaker sex).

Roles of men Roles of women

1. Head of family (monna ke tlhogo ya 1. Women had considerable influence and
lelwapa) power in all that concerns teaching
-has authority and makes decisions. traditional values (taboos, culture customs
etc) to children.
2. He provides the basic material needs for [Link] looks after the family: she is
the family i.e., food, shelter, clothing. responsible for the household chores e.g.,
sweeping, cooking, and caring for the
husband, caring for the young ones.
3. He protects the family, making sure that [Link] children and raise them with the help
it is secure from outside attacks. of the extended family.
4. Provide guidance and disciplines children [Link]/teach girls their female roles.
and his wife.
5. Teaches the boys male roles and guides [Link] women can be traditional healers.
them to be future heads of family. Especially for infants and children’s ailments.
6. They are responsible for the spiritual and [Link] roles as midwives is also important
religious needs of the people. They lead in ATR. Some helped other women by
and performs family rituals in the delivering babies.
absence of the grandfather and are
responsible for identifying the family’s
traditional doctor.
7. He inherited and maintained the family 8. She is the head of the family in the
estate (property) and ensured continuity absence of the husband.
of the family name through making
children.
9. Takes care and provides for the senior 10. She oversees keeping tradition at home.
members of the family e.g.,
grandparents.
10. Men had unlimited power in the
family. He may decide to take
another wife.

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 F) Examples of how roles of men and women complemented each other in ATR

It is very important to acknowledge that both the roles of men and were important part of
each other. That is, if each of them could not perform their roles a deficient would be
experienced. For example:

 They worked together in ploughing and building of houses.

 For children to be born, the two participate in the process of procreating.
 Men taught boys their roles and women taught girls feminine duties.
 Man was the head of family and made decisions which a woman made sure are
carried out/implemented.
 Man was the provider of material needs and woman made sure they ae
economically used and shared by all members.
A) THE IMPACT OF ATR TEACHINGS ON MEN ND WOMEN RELATIONSHIPS IN MODERN DAY
BOTSWANA

 Monna ga a botswe kwa a tswang teng – Monna selepe o a fapaanelwa. These two
teachings oppress the woman/wife within the family system. They may also
encourage infidelity by the man/husband. This puts the woman at a high risk of
contracting sexually transmitted diseases.
 Ga di nke di etelelwa pele ke tse di namagadi. Simply put, this means men are
superior. They are the ones who make all decisions within the family and even in the
community. This has also made women to accept an inferior position politically. This
is shown by the amount of women representation in political positions.
 Monna ke tlhogo ya lelwapa (a man is the head of the family). This means that all
decisions within the family are made by the man. This undermines the intelligence
of the woman. This teaching has also affected single parented families, those
headed by women. These families can often be labelled as incomplete.
 Mosadi phafana o a faapanelwa. It means a woman is like a gourd, she is obliged to
serve everyone without complaining.
 Mosadi tshwene o jewa mabogo. The woman is expected to provide for both her
husband and family members with her hands.
 Monna o rile phuduhudu tla o je letlhodi, phuti ga kena meno. It means that men
have it all. They entice women to be dependent on them.

THE MORAL TEACHINGS OF ATR IN BOTSWANA

It is important to point out from the onset that the religious and cultural life of Batswana is based on
sound moral values. The importance of morality in ATR in Botswana is expressed through the
following teachings extracted from proverbs and riddles.

 Maitseo namane ya moroba. This in English means that good behaviour is a very important
thing. This is a teaching which emphasizes good behaviour.
 Susu ilela suswana gore suswana a tle a go ilele. This means that if you honour your young
ones, they will also honour you.
 Lore lo ojwa lo sale metsi (bend the twig while it is still green). It means that child should be
taught good behaviour while they are still young.

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  Moremogolo go betlwa wa taola wa motho wa ipetla. Everyone has control of his own
behaviour and deeds; therefore, one cannot blame others for his bad action no expect
anybody to change him.
 Bana ba motho ba kgaogana thogwana ya ntsi. It emphasizes the fact that they should be
sharing
 Setshwara ke ntsa pedi ga se thata. It shows that cooperation is important in the society.
 Moroto wa esi ga o ele. It also shows that cooperation is an important value in African
Traditional society.
 Showing hospitality to strangers. This encourages people to show compassion to other
people regardless of whether they know them or not. In the process human dignity is
preserved. This creates a better world for people to co-exist peacefully.

THE IMPORTANCE AND EFFECTS OF BOTHO TO THE BOTSWANA SOCIETY

 Botho is a national principle.
 It is about how one lives with other people, the ideal kind of behaviour. It involves capacity
and capability to relate.
 It emphasizes on the following qualities, respect, kindness, discipline, love, empathy,
compassion, etc.
 Motho ke motho ka batho/spirit of cooperation. “moroto wa esi ga o eli’
 Readiness to be ther for other people, i.e., caring, communal sharing “molapo o tlatswa ke
maletswana.”

POSITIVE EFFECTS
 Helping those in need, e.g., helping the needy through concepts such as molaletsa, mafisa,
majako.
 Botho unites us and makes us tolerant of each other. Unity has been promoted through
tribal intermarriages and use of one local language. This fosters fellowship among different
ethnic groups and made people to respect each other.
 Helps in keeping peace and harmony.
 Reduction of crime.
 Make people to be responsive to issues such as illnesses.
 It enhances good relations.

NEGATIVE EFFECTS
 Botho can promote the culture of laziness and dependency if not carefully done.
 It may compromise security as people may take advantage of other people’s hospitality e.g.,
bopelonomi bo bolaile mmamasiloanoka.
 It can lead to abuse.
 It may lead to exploitation, people taking advantage of other people’s kindness.

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