iDlozi (s)
Spirit of someone who has passed on having the gift of helping others not necessarily related to the spirit. Will usually “attach” to one person (iSangoma) who acts as an interpreter of whatever “language” that is “spoken” by the spirit. Some spirits are silent speaking telepathically or through the use of symbols (usually bones) and others speak out loud for themselves (Abalozi).

Umdiki (s)
Dominant feminine iDlozi from Amadlozi that look after you. Is able to see clearly into your life and pass messages on directly through dreams. Is not able to look into others life like a Sangoma would. Needs to be acknowledged /initiated so as to look after you and not cause trouble.

Umdawo (s)
Dominant masculine iDlozi from Amadlozi looking after you.

Amadlozi (pl)
Family members who have passed on from this world and are now in the next world. There is no particular lineage that resides in a particular home, so you could for example find uKhokho ((mother)father’s grand(mother)father) being one of your guides or as easily your grandmother. These are the real Heads of households. The stronger they are, the stronger you and your house will be. This does not mean no negative happens, but you tend to whether the storms better than someone who has no functioning Amadlozi. (Has a slightly different meaning to the singular because everyone will have the plural Amadlozi, but the singular iDlozi is used primarily as above because by virtue of how far back our lineage goes, each one on earth has more than one Dlozi that’s with them. One may be more dominant or active than the others.)

iSangoma (s) iZangoma (pl)
One who has the inborn ability to decipher the language of amadlozi including the interpreting of dreams.

iNyanga (s) iZinyanga (pl)
One who has been trained in the collection, preparation and dispensing of imithi. One who has acquired knowledge of the various imithi mixtures that can cure physical and spiritual dis-ease.

ithwasa (s) amathwasa (pl)
One who is in the process of becoming a Sangoma (ukuthwasa) under the guidance of iNyanga/Sangoma. This usually lasts up to a year but period can be extended if the person is unable to fulfil the obligations of ukuthwasa.

Umthandazi (s) Abathandazi (pl)
One born with psychic abilities. This includes being able to see, hear and speak to the spiritual world. May have a strong gift of prophecy and uses prayers and candles as well as isiwasho for their healing practice. Generally do not use imithi for their healing.

Umuthi (s) Imithi (pl)
Roots, herbs, tree bark, leaves & various animal products used in the herbal pharmacy of an iNyanga for the treatment of both physical disease as well as spiritual diseases as diagnosed by a Sangoma or Umthandazi. Methods of use include ukuchata, uuphalaza, ukuquma, ukuncinda ukugcaba nokuchela.

Isiwasho
Water that has been prayed for and dispensed by an umthandazi. Sometimes various types of salts are added to this water. Sometimes a match is extinguished in this water as part of the blessing and strengthening process. It can be consumed in various ways, including used to ukuphalaza nokuchata.

Ukuphalaza
Method of using imithi/isiwasho. For obvious reasons this is best done first thing in the morning on an empty stomach This is known in English as purging.

Ukuchata
Method of using imithi/isiwasho. This is known in English as an enema. This can be done at anytime of the day, but is usually at night or first thing in the morning.

Ukuquma
Method of using imithi. This is known as steam inhalation but more like a mini sauna as the muthi needs to reach the whole body. Usually performed at night because it is time consuming.

Ukuchela
Use of intelezi or isiwasho to protect either home against bad energies, abathakathi or as a preventative measure to ensure a function such as a wedding or funeral or any family gathering proceeds without problems.

iSitunywa
Literal translation is “the messenger”. Communicates telepathically and through visions and sounds with Umthandazi. Usually a spirit that prayed quite a lot whilst still on earth.

umsamo (s)
Sacred space in the home where one communicates with amadlozi. Not to be accessed by non family members, where the head of the household will light imphepho and speak on behalf of the family to the Heads of the household (Amadlozi).

Imphepho
Fragrant dried plant that is burnt as an incense prior to speaking to Amadlozi. Can be mixed with church incense or camphor blocks when being burnt. sssIt can also be used as umuthi for various spiritual diseases.

umgonqo
A sacred space within a home where umsamo is located or where the guides of iSangoma sit/stand. This is supposed to be closed off such that it is accessible only to immediate family members should they wish to speak to the amaDlozi or iSangoma when someone has come for a consultation.

imiyeko
Beaded hairstyle worn by iZangoma that is created using wool and beads of various colours predominantly white.

amabhayi
Part of the dress worn by iZangoma. Can be worn around the waist as a skirt or around the shoulders as a large scarf or even under the arms over clothing. Has various motifs printed on them with differing meanings for the particular Sangoma. Predominantly red & black but also available in other colours including blue and maroon.

izinyongo
Goat gall bladders worn on the head by iZangoma after they have made animal sacrifices for varying reasons including ukuthwasa. These can be attached to a hat with imiyeko or if required are worn directly on the head. In the case of a cow’s gall bladder this is rolled into a bracelet to be worn on the hand of the person who had the cow slaughtered for them, isiphandla.

Iziphandle
Animal skin “bracelets” worn by anyone who has made an animal sacrifice or who has had a sacrifice made on for them to the ancestors for various reasons. For a Sangoma these can also be worn on the ankles and the knees. A cow gall bladder is also worn in this fashion.

uMvelinqange
Traditional Zulu name for the Supreme Being/God.

ukukhanisela amakhosi
It is a thanks offering to iDlozi/iSitunywa for their assistance that you have sought. Traditionally people would bring animals and other items for this but today, this is a cash payment. The amount offered varies but excludes the costs of any imithi that may be dispensed.