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MODULE 2: AFRICAN TRADITIONAL RELIGION IN BOTSWANA (ATR in

Botswana)

TOPIC 1: THE NATURE OF AFRICAN TRADITIONAL RELIGION

Objective: Explain the term African Traditional Religion

African Traditional Religion is a way of life of the indigenous people of Africa. It is the product
of the thinking and experiences of African forefathers and mothers of former generations. They
formed religious ideas, formulated religious beliefs, observed religious ceremonies and rituals,
formulated laws and customs which safeguarded the life of the individual and the entire
community.

African Traditional Religion is integrated into different areas of life.

African Traditional Religion belongs to African people.

It is not preached from one person to another. One must be born an African in order to follow
African traditional Religion.

African Traditional Religion takes on different forms according to different tribal groups. Even
though there are differences in African Religion all over the African continent e.g., Batswana
have their African Religion which is peculiar to them. African Religion is taught informally to
children through word of mouth and practice. Learning African Traditional Religion also
happens when people, especially the young generation participates in religious activities such as
rituals, ceremonies, festivals and other communal activities.

African Traditional Religion gives its adherents a sense of belonging and security. It provides
people with answers and directions in life. It is an essential part of the way of life from and it
covers all of life from before to birth of a person till long after the person has died.

African Traditional Religion has no founder; it developed slowly through many centuries as
people responded to the situations of their life and reflected upon their experiences.

African Traditional Religion does not have a sacred book; it is handed down from generation to
generation by word of mouth. The new generation may change in order to suit their situations as
the need arises.

Objective: Ways in which ATR expresses itself

 Beliefs – beliefs have to do with having faith in something or someone. They help to
explain how people think about the world and their place in it. Africans believe in God,
who is the creator of everything, ancestors as the caretakers of the living. They are said to
bless and punish the living. They also believe in life after death.
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 Practices – practices are actions or activities through which believers express their beliefs
in practical terms. Some of the practices are veneration of ancestors, mafisa, majako,
molaletsa etc

 Rituals and ceremonies – African celebrates events in the life of the individual and the
community. Some of the rituals are circumcision and others; ceremonies such as peo ya
kgosi and others

 Festivals – festivals celebrates important events in the life of the community, for example
dikgafela which is celebrated at the end of a good harvest as a way of thanking Badimo
for the harvest.

 Sacred objects – there are tangible objects which Africans use for religious purposes.
Examples of the sacred objects are seditse, ditaola, drums, calabashes etc

 Sacred places - these are places which Africans regard as important in their lives because
that is where they connect with their ancestors and God. Africans worship, pray and make
offerings and sacrifices at sacred places. Examples of sacred places are; shrines, rivers,
caves, hills, etc

 Teachings – teachings are instructions or guidelines on how people should live their lives.
Teachings in ATR are passed from one generation to another by word of mouth. They are
found in proverbs, riddles, taboos, idioms, folktales etc

 Myths and legends – myths and legends contain traditional wisdom, experiences and
history of African people which are passed to other generation by word of mouth. They
explain mysteries of life that people do not understand. Through myths and legends
religious ideas are spread through in the form of stories.

 Arts and symbols – religious ideas maybe expressed in through arts and symbols. African
arts maybe found in handicrafts, wood and stone carvings, human and domestic animal
body marks and poetry. There are symbols which represent different kinds in life, for
example, the sound of an owl is a symbol of bad omen.

 Music and dance – in ATR there are songs and dances which express religious ideas and
practices. Music expresses the deepest thoughts and emotions of the soul while dance
completes the idea expressed in the song. The religious rituals, ceremonies, practices and
festivals are always accompanied by music and dance.
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TOPIC 2: THE DIVERSE MANIFESTATIONS OF ATR IN BOTSWANA

Objective: Identify the beliefs and practices in ATR in Botswana

Beliefs Practices

 Oneness of Modimo - initiation schools

 Ancestors -botsetse

 Healing powers of traditional doctors - patlo

 Life after death - bogadi

 Existence of witchcraft - mafisa

 Existence of omen - majako

 Existence of ghosts - molaletsa

 Existence of bad luck - polygamy

Objective: Analyse the relevance of the beliefs and practices of ATR in Botswana to
contemporary Botswana

(a) BELIEFS
(i) Belief in the healing powers of traditional doctors
African traditional people believed in the healing powers of traditional doctors.
They healed people using different things such as herbs, water and other things.
They also use divining bones (ditaola) to diagnose people’s illnesses. This belief
is still relevant to contemporary Botswana because of the following reasons:
 There are still many illnesses including new ones that traditional doctors
can heal for example fraternal (phogwana).
 Traditional doctors can also give people traditional herbs which can help
them boost their immune system because some diseases like HIV and
AIDS weakens ones immune system hence the herbs will help one to fight
diseases.
 There are places where there are no clinics hence the traditional doctors
can heal people or they can help sick people before they can travel long
distances to go to the nearest clinics or hospitals. For example if
something has been stung by a snake or scorpion, a traditional doctor can
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heal or at least help reduce the poison and the pain before the person
reaches the clinic or hospital.
 There are few nurses and doctors in clinics and hospitals, so to avoid long
queues and over crowdedness some people who are suffering from
illnesses that traditional doctors can cure, they can consult them rather
than going to the clinics and hospitals.
 Traditional doctors use natural medicines which do not have side effects
and they get them easily in the bush which means they do not buy them
Belief in the healing powers of traditional doctors is not relevant to contemporary
Botswana because of the following reasons:
 The use of unsterilized instruments such as needles and razors, for example
when they insert medicine into a person through cutting the skin is not
applicable in modern days, because of diseases like HIV and AIDS which is
contracted through blood. Sometimes they cut people’s skins and suck out
things, this poses a danger to the patients and to them because they may infect a
patients with HIV or they may contact the virus from the patient hence increase
the number of HIV and AIDS patients which means more ARVS will be needed
and this put a strain on the government financially.
 Sometimes traditional doctors delay people from asking for modern medical
help, as they may pretend that they can heal someone until it is too late and a
person may die living children as orphans or a skilled personnel can be lost
hence productivity goes down.
 Traditional doctors get their medicines from trees and this can lead to
deforestation
 Some people tend to combine modern medicine with traditional medicine from
traditional doctors and this can lead to some complications which may lead to
death.
 Some traditional doctors can bring about conflicts in families or between
families for example if someone is sick or does not find a job or promotion or
marriage, they may tell a person that he or she is bewitched by a family
member, a relative or a neighbor and this can cause tension.

(ii) Belief in Modimo or Badimo

Belief in Modimo or Badimo is still relevant to contemporary Botswana because
of the following reasons:
 There are many social ills such as theft, corruption, prostitution, violence
etc, if people believe in Modimo or Badimo they will know that if they
engage in these social ills they will be punished by Modimo or Badimo
hence they will refrain from doing them. People will be afraid of Modimo
or Badimo hence they do the right thing. Batswana believe that Badimo
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can bless or punish. They will become responsible members or good

citizens, good mothers/fathers, good wives/husbands, good workers. If
they are good citizens, the country will be a safe and secure place to live in
hence this will attract investors from other countries to invest in the
country. If they invest they will create employment and alleviate poverty
and relieve the government hence the government can use money which
could be used on poverty eradication to develop the country or create more
employment.
Belief in Modimo or Badimo is not relevant to contemporary Botswana
because of the following reasons:
 People may sit back and not work for themselves thinking that Modimo or
Badimo will help or bless them hence they become a burden on their
families, relatives, community members or government.
 Some people may cheat or rob others of their money or valuables or
property under the pretext that their Badimo are angry with them. For
example some traditional doctors may tell people that their Badimo are
angry with them therefore they need to be helped. He or she may ask
people to bring a goat or cow so that he or she can appease the Badimo.
This can lead to poverty or dependency on the government or relatives.
 Some church leaders may rob people of their belongings saying that the
more they give the more the blessing. This can lead to poverty or
dependency on the government of relatives.

(b) PRACTICES

(i) Polygamy
Polygamy is a union of a man with two or more wives. In the past polygamy was
good because most women were not working so it was the duty of husbands to
support them and the children. Polygamy also served as a solution of infertility on
the part of women. If the first wife was infertile, the husband would marry the
second wife to bear children for the family. Polygamy is still relevant to
contemporary Botswana because of the following reasons
 It can solve the problem of single motherhood, polygamy will help many
women to get married since there are more women than men so this will
mean that if one man marries more wives more women will be married. If
it is practiced husbands and wives must always test for HIV and AIDS and
also engage in protected sex. If they want to have children they must
consult medical doctors who can help and advice them accordingly if there
is a problem of HIV and AIDS.
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 Polygamy can also solve the problem of infertility in women, instead of a

couple resorting to divorce when the woman is infertile.
 Nowadays children are engaged in many bad practices such as drugs,
alcohol, dodging of school, teenage pregnancy etc, so if there are two
parents, they can help each other in taking care and disciplining the
children. A Setswana proverb says, “setshwarwa ke ntsa pedi ga se thata”
meaning two heads are better than one. If children are well taken care of
and disciplined, they can become good leaders of tomorrow.
 A polygamous family can help each other with chores in the family hence
the work becomes easy, for example in the field more family members can
do the job easily. Nowadays practices like molaletsa and majako are no
longer there and people want to be paid with money to help in the field so
a polygamous family can rescue the situation of using money on hiring
people. Instead the money can be used to pay school fees or buy the
necessities of the family.
Polygamy is not relevant to contemporary Botswana because of the following
reasons:
 The cost of living is too high so it will be difficult for one husband to
support many wives and children especially if wives are not working.
It will be a burden to pay school fees, buy uniform, food for many
children.

 There are sexually transmitted infections such as HIV and AIDS which
does not have a cure. HIV is transmitted through unprotected sex, so if
the husband has to bear children with his many wives he will have to
engage in unprotected sex with them. This will mean if he is HIV
positive, he will infect all his wives or if one of the wives is positive
she will infect the husband who in turn will infect the other wives.
This will put a strain on the government financially to provide ARVs
for many people. If parents die of the disease children will be left as
orphans and they may engage in bad practices for a living such as
stealing or prostitution or the government has to take care of them
hence diverting the money for development.
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ii. Mafisa

Mafisa is a practice in traditional religion where a rich person would give livestock to a poor
person so that he or she can use it to take care of his or her family. The livestock would be used
for ploughing, for proving dairy products which the poor person can use for consumption or
selling to support his or her family. Mafisa is still relevant to contemporary Botswana because of
the escalation of poverty as a result of the high cost of living. This practice can help alleviate
poverty; when poor people are given livestock they can become independent hence the
government would not spend the money that could be used for development on supporting them.

iii. Initiation schools

Initiation schools in traditional religion was meant to teach children their culture, traditions,
customs, survival skills and behavioral patterns. They would camp in the bush for some time
with their instructors, who taught them their culture and how they should conduct themselves as
men and women. For example, not to engage in sex before marriage, not to have extra marital
affairs and how to take care of their families once married. Initiation schools are still relevant to
contemporary Botswana because children need to know about their culture. The other reason is
that children nowadays engage in so many bad things such as prostitution, teenage pregnancy,
fornication, crime, drug abuse, rape, and abortion and passion killings. Initiation schools would
therefore help curb these bad practices, because children are taught different behavioral patterns
and survival skills. While at initiation schools boys are circumcised and this is still relevant today
because circumcision helps to reduce chances of contracting HIV. Circumcision is the process of
cutting off the foreskin of the penis. (male sex organ). It was done on boys when they go to
initiation school. Circumcision is still relevant to contemporary Botswana because of issues of
HIV and AIDS. It has been discovered that circumcision reduces or minimizes the chances of
getting HIV infection. For this reason circumcision is still relevant even though it has been
developed. Nowadays it is done in clinics and hospitals using sterilized instruments. On the other
hand initiation schools are not relevant to contemporary Botswana because of modern education
(formal schools). Children do not have time to attend initiation schools because of the formal
schools. Even if it was to be done during holidays, students are expected to study during the
holidays and there are times when students are expected to study during the holidays to push the
syllabus or finish their projects or water their plots. For these reasons initiation schools cannot be
possible for students.

Objective: Account for the unity and diversity of ATR in Botswana

ATR in Botswana manifest itself in many areas. Unity and diversity can be seen in everyday
dealings by followers.

UNITY
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What unifies Batswana?

Things that unify Batswana are observed in the following areas:

 Common beliefs
Batswana share similar beliefs, such as the belief in:
- One God (Modimo)
- Ancestors
- Existence of witchcraft
- Healing powers of traditional doctors
- Existence of ghosts
- Bad luck or omen
 Common practices
Batswana share common practices such as rituals that are preformed at different stages of
human development. These rituals are performed at birth (during, puberty, marriage and
death. Other practices include mafisa, molaletsa, majako and certain festivals such as
dikgafela.
 Common values
Batswana uphold certain moral values which they consider to be very important in the
society as they help people to live in peace and harmony with one another. Such values
are reflected in people’s everyday dealings, relations and interactions. Some of the values
are botho, hospitality, compassion, humility, respect, empathy etc.
- Hospitality- a stranger may be welcomed in the home and be given food
and accommodation
- Compassion- helping a sick or a disabled person
- Botho- greeting elders, helping the needy, talking to others well and not
using offensive language

 Sacred objects and places

Batswana have sacred objects and places which they respect and use for different
purposes. For examples there are rivers, mountains and hills which are considered sacred,
some are sacred because it is believed that ancestors dwell in them while others are
significant to carry out rituals.

DIVERSITY
What makes Batswana different?
Some of the things which make Batswana different are:
 Language
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Setswana spoken in different parts of Botswana differs according to ethnic groups

such Sekalaka, Sesarwa, Sembukushu, Seyei, Sekgalagadi, Sebirwa etc. For example
people greet each other like this:
Sekalaka – ku chani
Sebirwa –
Sembukushu-
There are also different dialects spoken by Batswana – these are words and
pronunciations that are different from other forms of the same language. For example
Ta kwano – tla kwano
Thapa – tlhapa
Mmopo – mmidi

Batswana come from different parts of Botswana, such south, south east, west,
north, north east, North West etc. The geographical locations of Batswana make
them differ in the following ways:
 Type of food – food eaten in different parts of Botswana may be different due to
the fact that the kind of food may be found only in that location. For example in
the northern part of Botswana there is a mophane worm ( phane) because of a
mophane tree which is found in the northern part of Botswana.
 Type of houses- the kind of houses that people from different locations build is
mostly influenced by the availability of building materials. For example in the
Chobe area, they build houses using letlhaka (reeds) which is found in the rivers
that side.
 Practices- Certain practices may be found in all parts of Botswana but they differ
on how they are performed. For example patlo in the Ngwaketse area is done
differently from patlo in Bobirwa area.
 Arts and symbols
There are lots of art works in different parts of Botswana and they done
differently because they convey lot of messages about the inhabitants of the area;
their way of life, their traditions, customs and religious beliefs.
 External contacts
Batswana may do certain things differently due to the influence from external
contacts such as when one tribe marries from another tribe or when a group of
people from a certain location migrate to the other area. Both tribes are bound to
influence one another in one way or the other and this will result in change.

TOPIC 3: SACRED OBJECTS AND PLACES

Objective: What is sacredness?

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Sacredness means holy. Something that is associated with divine power. Sacred things in a
religion are considered to be very important and therefore they are treated with great respect.

Objective: Significance of sacred objects used in ATR in Botswana

OBJECTS USE SGNIFICANCE

DITAOLA -Used to diagnose and -To promote health

examine the causes of
illnesses and suffering -To reduce human suffering

-To create better living

conditions for people

HERBS -Used to heal the sick -To provide people with

quality life which is free from
pain

- To promote health

CHARMS AND AMULETS -Used to ward off evil forces, -They are to enrich human life
illness and to bring good luck by protecting and
strengthening them

SEDITSE -Used to sprinkle medicines -Helps in administering

and holy water to patients traditional medicines
during healing purposes
-For purification purposes
-Used for rituals when
sprinkling herbs for protection

STOOLS - Used as seats -To honour elders in the

community

RITUAL DRUMS -Used as musical instruments -To call on the spirits of the
during ceremonies, rituals and departed to be part of the
festivals activities

CLAYPOTS, WOODEN -Used as containers for water, -To show reverence and
BOWLS, CALABASHES traditional beer, sorghum and honour to Badimo and
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AND GOURDS other things used for rituals Modimo

and ceremonies, when making
offerings to Badimo e,g
libation

LEOPARD SKIN -Worn by the chief during the -To show respect and honour
coronation ceremony to chief

-To show power and vigilance

RITUAL DRESSES, MASKS -Worn by religious leaders -Helps in performing rituals

AND STAFFS who perform certain rituals
such as rainmaking ceremony

TOTEMS -Used for identification -For solidarity and unity

purposes,eg,Batlokwa- among people of the same
thakadu tribe

-Provide a sense of belonging

to people

SACRED PLACES USE SIGNIFICANCE

SHRINES -Used for pouring libation -For ancestor veneration

-Used for performing family -To show honour , respect and

or community rituals reverence to Modimo and
Modimo
-Used for sacrificing
-Meeting points between the
-Used for making offerings visible and invisible world
and saying prayers to Badimo
and Modimo - Revives people’s faith
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-Used for family or communal -Derives supernatural powers

worship

GROOVES, FORESTS, -Used for rituals, ceremonies, - Focus for communal faith
TREES AND CAVES(legaga sacrifices, making offerings and values
la ga Kobokwe) and prayers
-It is believed that spirits of
the dead dwell there

-meeting point between the

visible and invisible world

People feel close to Badimo

and Modimo

-Revives people’s faith

RIVERS, SPRINGS, -Used for rituals, ceremonies, - Focus for communal faith
WATERFALLS, LAKES, sacrifices, making offerings and values
DAMS (Mmakgodumo dam) and prayers
-It is believed that spirits of
the dead dwell there

-meeting point between the

visible and invisible world

People feel close to Badimo

and Modimo

-Revives people’s faith

-cleanses and purifies people

of impurities

ROCKS, HIILS, -Used for rituals, ceremonies, - Focus for communal faith
MOUNTAINS (Domboshaba, sacrifices, making offerings and values
Lentswe la Baratani) and prayers
-It is believed that spirits of
the dead dwell there

-meeting point between the

visible and invisible world

People feel close to Badimo

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and Modimo

-Revives people’s faith

GRAVES -Used for libation - act as a link between the

living and the departed
-used for placing food and
saying prayers - the departed are to relay thr
requests of the living to God

- people feel close to the

departed

KGOTLA -Used for communal - Focus for communal faith

gatherings
-People feel close to Badimo
-used for worship and Modimo

-used for performing rituals -act as a link between the

people and the supernarural
-used for rituals, ceremonies,
sacrifices, making offerings - symbol of authority
and prayers

Objective: Discuss taboos associated with sacred places, objects, plants and animal life.

A taboo is a prohibition or restriction imposed on certain behaviour, word usage, etc, by social
custom.

According to Mbiti (1975) taboos strengthen the keeping of the moral and religious order.
Taboos cover different aspects of life such as: words, food, dress, relations among people,
marriage, burial, work, etc. Breaking a taboo entails punishment in the form of social ostracism,
misfortune and even death. If people do not punish the offender, then the invisible world will
punish him. Nature of the taboos varies from one ethnic group to another.

Objective: Taboos associated with sacred places

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Sacred places are not put to common use, this would desecrate them. They are focus of
communal faith, values and sentiments.

 As these places are sacred people are not allowed to go in without being given
permission.

 Sometimes people are to remove their shoes when they enter the place as a sign of
respect.

 In some of these sacred places, women on monthly periods are not allowed in.

 In a Kgotla women are expected to put on a head scarf or veil.

 If an animal hides or runs into a sacred place it should not be killed

 People are forbidden to climb certain hills and mountains. It is believed that badimo live
there. For example Lentswe la Baratani in Otse – It is believed that if people climb that
hill they will never return.

Taboos Associated With Sacred Objects

 Sacred objects such as divining bones, horns, drums, etc, are not expected to be used by
ordinary people. They are to be used only by people with special powers, eg; traditional
doctors.

 People are expected to use them for a particular purpose and not just for ordinary use.

Taboos Associated With Animal Life

 A widow is not allowed to pass through animals such as goats and cattle before applying
the prescribed traditional medicine called ‘mogoga’ or ‘morola’. It is believed that failure
to do so can affect the animals. Their young ones would die at the time of giving birth.

 Animals are not supposed to be killed or hunted during certain seasons.

 A widower is not expected to go out of the homestead before at least six months, he could
cause drought and bring bad luck to goats and cattle. It is believed that if he passes
among cattle, such animals cannot produce calves. The calves may die at the time of
birth. The cattle can also become thin. The rain may also fail to come.

 If a python shows up around homes, people are not allowed to kill it; it is believed to
possess special powers for riches and wealth.

 Certain animals which are totems for different tribes are not supposed to be killed or even
eaten by that particular tribe, eg; Tshwene for Bahurutshe and Phuti for Bangwato.
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Taboos Associated With Sacred Plants

 Certain trees are not to be climbed.

 Bakwena believe that a widower is not allowed or permitted to cut trees in the field.

 Trees such as Mogonono, Mokgalo and Motlopi are said to be sacred. People are not
allowed to cut them in autumn, when the corn was still young. The chief was required to
proclaim every year the beginning of this taboo season and also the time when it should
cease.

 Some of the trees were not allowed to be cut and use as firewood e.g; Moretlwa tree.

Objective: Discuss the impact of modern development on sacred places

Modern development may have both positive and negative impact on sacred places.
Some development may temper with the sacredness of the place while others may
preserve the sacredness of the places.

 Fencing

Certain sacred places are preserved by being fenced so that animals or people do not
destroy them. For example Matsieng footprint in Rasesa is fenced. On the other hand
some places where sacred places are fenced, people are required to ask permission to go
there. Sacred places are meant for a person to visit for their religious needs when need
arises and having to ask permission makes the whole set up to lose its meaning for people
concerned. This is because some are even closed at certain times and people are not
allowed to enter at those times, this now disregard the purpose of the place.

 Security guards

In sacred places security guards are hired to take care of sacred places so that people and
animals do not destroy them. On the other hand security guides in sacred places may make the
place to lose its sacredness as people will not be allowed to visit these people at any time they
want.

 Guides

In sacred places guides are hired to show people around sacred places so that people do not
temper with sacred places. On the other hand the guides will also not allow people to go
around the places on their own so this defeats the purpose of the sacred place to those who
want to perform certain rituals to their ancestors.

 Tourist attraction
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People visit the sacred places to see them such as tourists for example Tsodilo
hills and they pay some money to view the places. This money can be used to
preserve the place. On the other hand when people visit sacred places like tourists
they make noise, and may temper with the place or they may take pictures and
this makes the places to lose their sacredness. Badimo may not be pleased with
such activities hence they may bring bad luck to people.

 Picnics

People visit the sacred places for picnics for example Matsieng foot print and they pay
some money as entrance fee, this money can be used to preserve the place. On the other hand in
certain sacred places like dams and hills, people hold picnics and they make noise, soil erosion,
and even litter the place. These acts make the sacred places to lose their religious aspect. They
are used for different purpose all together and this makes them to lose their sacredness.

Objective: Discuss the role of totemism in contemporary Botswana

What is a totem?

A totem is an animal or part of an animal, a plant or a natural object that is thought to have special
spiritual connection with a particular tribe.

What is totemism?

Totemism is an idea or belief that an animal or part of an animal, a plant or a natural objects that is
thought to have special spiritual connection with a particular tribe.

A totem is regarded as sacred and therefore to be respected. Members of each tribe are forbidden from
killing and eating their totem. If it is a plant, picking, cutting and using it in any way is not allowed.
Anyone who violates the rule exposes himself or herself to danger such illness, bad luck or even death.
Those who venerate an animal do not hunt it or even wear its skin. They avoid being in contact with it.
They sing songs and dance in its honor.

Examples of Batswana tribes and their totems

TRIBE TOTEM

Batlokwa Thakadu (ant bear)

Barolong Tshipi (iron)

Batalaote Pelo (heart)

Bakwena Kwena (crocodile)

Bangwato Phuti (duiker)

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 Used for conservation or preservation

In Botswana ethnic groups whose totems are animals, are not allowed to kill, eat or wear the
skins. By not killing them, they multiply and this curbs the problem of animal extinction.

Ethnic groups whose totems are plants are not allowed to pick or cut them. When plants are not
cut the enviroment is protected and it flourishes. If plants are not cut there will be no soil erosion
which destroys the enviroment.

When all nature is conserved it can be used as tourism attraction and this brings money for the
country. This money can be used to develop the country.

 Used to remember the culture of one’s tribe or community. There are always stories or myths
associated with totems for each tribe.

For example phuti for Bangwato – Chief Kgama of Bangwato was fleeing from their enemies,
the Ndebele. He hid among motlhakola tree and he startled a phuti and it ran away. When the
enemies saw a duiker coming from the tree, running away they thought that there was no one
hiding there so they left to look elsewhere. This helped the chief to escape from the enemies who
might have killed him. Bangwato then chose a duiker as their totem since it has saved the life of
their chief.

Kwena for Bakwena- Bakwena were running from their enemies and they crossed a river. When
the enemy tried to cross the river crocodiles attacked them and they ran back and left Bakwena
who were on the other side of the river. Bakwena therefore chose a crocodile to be the or totem
because it has saved them from their enemies.

 Used for identification

A totem gives a person social identity for example a tribe. It gives people a sense of belonging. A
totem distinguishes one tribe from others. Nowadays people live in towns or places which they do
not originate from and they live with people who do not belong to their ethnic groups. People
would therefore identify themselves to strangers by their totems; so that people may know where
they come from or which tribe they belong to.

 Totems enhance social unity, social cohesion and social solidarity

People having the same totem feel united as a family, society or as a community, but not
necessarily related by blood.

 Used for greetings

Some people greet each other or address each other by their totems to show respect for each
other. For example Dumela Kgabo!
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TOPIC 4: THE TEACHINGS OF ATR IN BOTSWANA

Objective: Discuss teachings on the origin, purpose and meaning of life.

Origin of life

ATR in Botswana teaches that Modimo created everything in the universe. He is called Mmopi.
There are many mythical stories trying to explain the origin of life. They differ according to
tribes.
A common myth in ATR in Botswana is that of Matsieng. It is believed that Matsieng came from
the ground together with the first animals created by Modimo (God).

Purpose of life

Why are human beings, animals and plants created on earth? What are their purposes in this life?

HUMAN BEINGS

 Human beings are stewards of the universe; they are given responsibility of taking care
of nature (all things Modimo created).
 Human beings are given the opportunity to use and to control what is available in the
universe for their own good. They are to use God’s created things such as animals, plants
etc in a way that is sustainable so that they can continue to exist for other generations
over a period of time.
 Through marriage human beings are to continue life. They are to produce children who
in turn will continue to take care of God’s created things and to honour and respect
Modimo and Badimo.
 Human beings are expected to live well with one another and other created things of
God.
 Human beings are to magnify (to make something look more important) the greatness of
the creative force by giving honour, respect and reverence to the creator.

ANIMALS AND PLANTS

Animals and plants are to sustain human life. Human beings get lots of things from animals and
plants, for example, food, clothes, medicine, transport, security and oxygen. Animals and plants
complete life. They make the environment to look beautiful and complete. They decorate the
environment. There must be a good relationship between people, animals, plants and the whole
environment.

Meaning of life

 Life is sacred; therefore it needs to be protected. This means that there should be no
murders, abortion which may destroy life. It is the duty of everyone to protect life.
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 Life is precious and it needs to respect. When a baby is born, there is joy and when a
person dies, there is sadness. Life needs to be protected from anything that is harmful.
 Life is a gift from God, therefore it needs to be respected and protected at all times.

Objective: Discuss the place and role of human beings in the cosmos

Place of human beings

 Human beings are at the centre of creation. They are responsible for all created things of
God. They are above all other forms of life. They are able to think and reason and plan
for the future.

Role of human beings

 Human beings are to take care of other forms of life and the whole enviroment. Through
totems, for example by not killing animals or cutting plants which are regarded as totems.
Through taboos, for example “molelo ga o tsewe bosigo”- this protects the enviroment by
not burning it.

 Human beings are to use the created things of God effectively and efficiently. For
example if one cuts a tree he/she must plant another one. They should also protect the
environment by not overgrazing

 Human beings are to procreate, that is to produce children who will continue their
parents’ duties. Having children give people status and prestige. A person without
children was looked down upon because to live meant to transmit life.

Objective: Discuss role of men and women in the teachings of ATR in Botswana

In ATR in Botswana the role of men and women are clearly defined. Men and women do
separate jobs.

Roles of women

 Domestic duties such as cooking, collecting firewood, looking after

children etc

 Women are agriculturist as well as builders. Girls helped in hoeing of the

soil, scaring teach of birds, reaping and threshing.

 The socialization of girls

 Impart skills to girls such as cleaning and cooking

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 Nurturing of children and teaching them traditions and culture

 Bearing sons for their husbands

Roles of men

 Head of the family

 Makes decisions for the family

 Provides for the family through ploughing, hunting and rearing life stock

 Protects the family

 Impart skills to boys such as looking after life stock

 Custodian of the life stock and he had power to distribute them as he wished

Objective: Discuss the moral teachings of ATR in Botswana

The moral teachings in ATR in Botswana are found in proverbs (diane), idioms(maele), taboos
( meila), folklores(mainane). These teachings are meant to:

 Teach

 Guide

 Explain issues

 Encourage

 Caution

 Advice

 Warn

Proverbs

i. Susu ilela suswana gore suswana le ene a go ilele – it teaches about respect, it is a
two way process you give and receive it. Elders and the young must respect each
other.

ii. Mabogo dinku a thebana – it encourages interdependence between people. Human

beings are encouraged to help one another.
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iii. E a re go tlogelwa tsatsing se ikise meriting – it encourages self reliance and

independence

iv. Lore le ojwa le sale metsi – encourages parents to teach their children right from
wrong while they are still young

Idioms

i. Go apaya ka lenao – discourages laziness

ii. Go ja ke loleme - discourages gossip

iii. Go bipa mpa ka mabele – discourages people to protect their family members of
relatives when they have done wrong instead of disciplining or reporting them.

Taboos

i. Molelo ga o tsewe bosigo – this is meant to prevent veldt fires which destroy the
environment and property.

ii. Ga o a tshwanela go tsamaya ka sa mmamorago – this prevents a person from falling

and getting hurt.

Folklores

i. Leinane la ga pela le tshipo - this teaches the consequence of laziness

ii. Leinane la ga Sananapo – this teaches that goodness always triumphs over evil

Objective: Assess the impact of the teachings of ATR in Botswana on the relationship of
men and women in modern Botswana

1. Monna selepe o a adimanwa/ monna poo ga a agelwe lesaka/ monna ga a botswe ko a

tswang teng

These teachings encourage men to have extra marital affairs and wives are expected to
understand and not complain. Women are not expected to ask their husbands where they
come from even when they arrive very late at home. The teachings have led to
misunderstandings and conflicts which lead to domestic violence, passion killings,
separation and divorce. In modern day Botswana, women do not condone such behaviors
hence they question their spouses about their whereabouts and this has resulted in sour
relationships in families. Women in modern Botswana have professional jobs which keep
them busy and they need their partners to help them with domestic chores and if men
want to spend all their time outside their homes, this may not go down well with their
wives hence conflicts. Having extra marital affairs expose men to contracting sexually
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transmitted infections, some of which have no cure such as HIV/AIDS. This may pose a
danger to their partners as they may pass the virus to them. If this happens there will be
conflicts in the home as partners will be blaming each other and this may lead to divorce.
Divorce affects children negatively; they may not do well in school hence they may live a
difficult life with no proper jobs. If more people are infected with HIV/AIDS, it will
mean that the government has to spend more money on ARVS and other health facilities
instead of developing the country. In modern day Botswana, the cost of living is too high
and family resources must be taken care of, so if men have extra marital affairs they may
misuse the resources by giving some to their girlfriends. This may lead to conflicts
between the spouses. On the other hand if men have extra marital affairs they may help
women who are not married to have children and their children to have a father figure
because it has been said that there are more women than men.

2. Mmangwana o tshwara thipa ka fa bogaleng

This teaching emphasizes that women are protectors of their children; they would not
want their children to get hurt. They protect their children at all costs. In families women
usually stand for their children and side with them. Sometimes they even defend their
children even when they are at fault, for example when a mother is called at school and
told that her child smokes dagga, she may defend the child and start to blame teachers
that they are making stories for her child she can even blame her child’s friends as been
bad company for the child. This situation usually causes conflicts between husband and
wife as the man would want discipline the child and the woman would be defending the
child. This over protectiveness of mothers may also bring tension between children and
their fathers or uncles because children would look at the as enemies. On the other hand
this teaching may encourage the mother to take care of her children and protect them
against any abuse and this may help the child to grow in a conducive environment. For
example if the step father wants to abuse the child the mother may step up and

Objective: Explain the importance and effects of botho to the Botswana society

Botho is a national principle (motho ke motho ka batho ba bangwe). Botho is an ideal kind of
behaviour that every person must display. A person with botho means a well rounded person
who posses all the positive qualities which help people to live in peace and harmony. Some of
these qualities are:
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- Respect - Empathy
- Kindness - Love
- Discipline - Humility
- Compassion - Sympathy

IMPORTANCE OF BOTHO

 Helps people to get along in the society.

 Readiness to be there for other people.
 Respect other people’s rights.
 Encourage peace and harmony.
 Unites people.
 Brings about a sense of security and trust.
 Promotes development because it inspires potential investors.
 Promotes interdependence.
 Enhances spirit of togetherness.
 Respects authority.
 Promotes discipline.
 Free from disorder
 Encourages a sense of sharing
 Provides an environment of equality.
 Eliminates hatred.
 Promotes tolerance.
 Being a communal nation than individualistic.
 Encourages consultation.
 Brings about a good name for the family, community and country.
 Reduction of crime.
 Accepting others.

EFFECTS OF BOTHO

 Unites people and help them to tolerate each other.

 Helping those in need and alleviate poverty through mafisa, majako,
molaletsa and giving any basic needs such as food and clothes or
accommodation.
 Reduction of crime as people will respect each other, their properties
and life.
 Make people to respond positively to other people’s problems e.g.
sickness.
 Helps curb intergeneration relationships as there will be respect for
age.
 Reduction of social ills such as adultery, rape, incest, prostitution, etc.
 Promotes economic development because investors will be inspired to
come to the country to invest.
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 Good relations are enhanced and this brings about peace and
harmony.
 Authority is respected.
 People’s rights are respected.
 People cooperate for the common good
 Enhances discipline.
 Encourages people to share with others.
 Encourages consultation.