mountain circumcision' - director's treatment

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© YKPA KOUAKOU 2012

MOUNTAIN CIRCUMCISION /Walaza Village-SA

Director’s Treatment

By

P KOUAKOU

Assisted by

T WAYI

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A. PRESENTATION Theme: African Traditional Circumcision Context: Cultural & Spiritual *Final Title : ‘Ho-Bolla’ – a Basotho word referring to Traditional Circumcision Tagline: ‘A Basotho Circumcision’ Premise: In Basotho customs, Manhood/Womanhood only comes through Traditional Circumcision. Genre: TBC – To Be Confirmed Logline: Transit of a T Ntsie - from ‘Boy to Man’ Synopsis: Seeking social recognition and wanting to marry the mother of his child, the 22 years old SA Matriculant, T NTSIE, must undergo the ‘mountain’ despite all faith & fears for ‘Basotho Circumcision’. But will he make through the mountain? Overview: It’s a film about becoming man through pain – as per the African ancient belief… a film about a Christian who returned to his African roots and culture. It basically treats about the Basotho Circumcision - as performed in Walaza Village in SA- through a love story. It covers special moments in the transit of the Central Character from ‘Boy to Man’, sets out general misconceptions as regards Traditional Circumcision throughout the Central Character and shed light over the entire Basotho Circumcision process and its implications. It takes us into Walaza Village in SA and curries us upon one of its mountain – namely the Kgubetswane Mountain – and through the circumcision of 65 volunteer teens and youths aspiring and willing to become Men the African way. A Sweet, yet Sour story… A Blissful, yet Painful journey… Character Arc: Seeking Social Recognition and Marriage through cultural undergoing i.e. Traditional Circumcision, the Central Character opened out on the most unexpected transcendental knowledge and wisdom which he now knows, makes the difference between a ‘BOY’ and a ‘MAN’. As an initiate to the spiritual realm, social recognition and marriage matter less: Endowed with basic spiritual knowledge & abilities and capable to connect with self as well as to mentally access to other level of consciousness at will as in consciousness, he now enjoys the spiritual bliss more than anything else in this world. YET unlike his circumcised fellows, he goes around agitating uncircumcised towards Traditional Circumcision.

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Reasons for making this film: the main reason for making this film would be to engage or contribute in the debate on ‘Culture & Identity’ - sustaining the premise that ‘our Culture is our actual Identity’. My main intention is to draw a thin line between African Identity [Socio-Cultural Identity] which is accessed through a rite of passage [i.e. Traditional Circumcision] and Western Identity which is defined through birth registry. Other reasons would be to break misconceptions and incite Africans to ‘African Traditional Circumcision’ by shedding light on its actual purpose, revealing the initiation teachings and/or exercises as well as some metaphysical related reasons behind the death of initiates and further establishing similarities between African spiritual teachings and others faiths [i.e. Christianity or Islam, etc…] - teachings such as Singing and Prayer & Fasting…

B. OUTLINE

I. CHARACTERS & CHARACTERIZATION CENTRAL CHARACTER: The Central Character: he’s Thapelo NTSIE [24 years old; 1,80m; 76 kg; Male]: a South African native - from the Basotho tribe. He was grown as a Christian by his uncircumcised grandmother in a rural SA village called Walaza. He’s a student – currently enrolled with the University of Pretoria in the faculty of Medicine. He is in relationship – with 1 dependent. He appears to be psychologically stable and seemingly self-confident and/or a bit too proud. CHARACTER ARCHETYPES: The Comforter: she’s Sibulelo [Age; Weight; Height; Female]: It’s the Central Character’s girlfriend and the mother of the central character’s only child. She’s a Xhosa - born and grown in Walaza by circumcised parents. Conscious that she was the main reason behind the Central Character’s excitement to Traditional Circumcision and frustrations, she used to provide both assurance and comfort whenever necessary. The Herald: he‘s Themba [Age; Weight; Height; Male]: He is late. He was a school-mate and closest ‘body’ to the Central Character: they used to be called ‘ twins’ or ‘head & tail’. Whatever the one does, the other will do. It is HE who incited the Central Character to Basotho Traditional Circumcision - when he advised the Central Character that his uncle instructed him to stop eating eggs and other stuff. The Trickster(s): they are Mbongi [Age; Weight; Height; Male] and Ntshapo [Age; Weight; Height; Male]: they are the younger friends that the Central Character made after Themba, the herald & Closest Friend, passed away. Mbongi is a Xhosa and Ntshapo is a Basotho. They used

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to motivate the Central Character whenever frustration overtakes him. They are currently both students. The Advisor/Mentor: Pastor Fikile [Age; Weight; Height; Male]: He is one of those Christian who believe in the divinity of Traditional Circumcision – as a biblical ritual or religious covenant. He is apparently the main person who used to encourage and/or advise the central character as regards the undergoing the ‘mountain’. The Antagonist: She’s the Central Character senior sister and main heard-voice in the family. Her name is Mamosa NTSIE [Age; Weight; Height; Female]: She is late. She was the main antagonist. She utterly disliked Traditional Circumcision & Initiation upon the ground that ‘all those who undergo the ‘mountain’, refuse to continue schooling and only want to get jobs while they are still undergraduate and that it wasn’t a healthy ‘Meditation’ for the Central Character to associate with’.

ADDITIONAL INTERVIEWEES: 1. The Mother: it’s the Central Character’s mother. Her name is Sibulelo. She will basically relate her own side or portion of the story – commenting and elaborating mainly on the antagonism on her part and that of her late daughter Mamosa. 2. The Eldest Sister: it’s the Central Character’s eldest sister. Her name is Matshidiso. She will basically relate her own side or portion of the story – commenting and elaborating mainly on the antagonism on her part and that of her late sister Mamosa. 3. The Opah: he’s the central character’s opah. He is name is Tshidiso. He will basically relate his side/portion of the story – commenting and elaborating mainly on his actions and activities. 4. The Herald’s Uncle: he’s Bobby. He will basically relate his side/portion of the story – commenting and elaborating mainly on his actions and activities. 5. The Herald’s Mother & Brothers: They will intervene in the debate as victims of circumcision and will relate the life and relationship of the late Herald with the Central Character. 6. Pr Coplan: he is a professor at Wit University: an Anthropologist in A’cient Cultures & Traditions – specialized in Basotho Culture & Tradition. He will bring about the academic view or understanding of Basotho Circumcision. 7. Hon. Prophet Credo Mutwa: an African Doctor, Scholar and Spiritual. He’s an up-graduate in the field of Medicine. He will basically elaborate on the metaphysical aspect behind the signs, practices and exercises involved into the Basotho Circumcision. 8. The Elders’ Spokesperson: he’s going to be a person appointed by the council of the Basotho Elders. He will bring about the traditional view or understanding of Basotho Circumcision.

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9. The ‘Ingcebi’ : he will talk about the difference between the traditional and the western removal of the foreskin; about what really transpires in the Basotho traditional removal of the foreskin; about its safety and/or divine-ness… 10. The 4 Teachers: these will be those appointed by the council of the Basotho Elders. They will advise about what is actually taught [mental, moral and spiritual] through the 40 days initiation. 11. The Father of the Already-Circumcised: this man caused his son to return to the mountain after having been circumcised the previous year under the pretext that his son wasn’t yet a MAN. He will bring about his personal understanding and view of African Traditional Circumcision 12. Some [2 to 5] Other Initiates: these will confirm [parallely] the story, the purpose of Traditional Circumcision – which is basically Transcendence, Spiritual Unfolding and Socio-Cultural Identity - as well as the premise of the film. 13. The Pastor Lebalo: he’s a ‘Born Again Christian’ and an Anti-‘Circumcision’. He will bring about the Christian view and/or understanding of Circumcision. 14. The 2 Deceased Initiates’ Parents: these will the father and/or mother of the two (2) who died on the mountain – at the circumcision of the central character’s generation. They will intervene in the debate as victims of Traditional Circumcision. Yet, they will have to answer delicate questions that will enlighten on any metaphysical reasons that lies behind the death of their children. 15. The Church-Friend: her name is Simthembile. She used to be the Central Character’s church friend. She will talk about the Christian times of the Central Character.

II. STORY OUTLINE 1. THAPELO NTSIE is a 24 years old male and SA native who grew up under the guardianship of his uncircumcised grandmother in a SA village called Walaza: a rural & multicultural village situated along the line of the Orange River - in the windblown hills at the border between the Eastern Cape and the Free State: a village where Traditional Circumcision is still a reality and primary criterion for Socio-Cultural Identity & Integration. 2. At the village, there is an old tradition of mocking, marginalizing and undermining those beyond 17 years old who never underwent the ‘mountain’ for ‘ initiation’ by calling them ‘ Inkwenkwe’ – which means boy. Hence, boys from 17 years and beyond would crave to undergo the ‘mountain’ in order to shelter themselves and as a matter of compliance. But having been grown as a Christian and by uncircumcised parents, Thapelo grew without any concern, regard or interest toward Traditional Circumcision unlike most of his age-mates.

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3. It all started in the year 2007. Thapelo was at the top of his teenage – 19 years of age, a fervent Christian, doing Standard8, having his new girlfriend Sibulelo & child Nyakallo and living under his parents’ care. About June2007, the council of elders held a meeting – a local custom performed every year around June or July – to appoint the new godfather(s) to whom the village should refer in terms of enrollment for Traditional Circumcision. Eventually, that year – June

2007, Themba’s [Thapelo’s best friend] uncle, Bobby, attended the meeting and further booked his nephew Themba for the December2007 Basotho Circumcision. 4. Some days later, Themba informed Thapelo at school that his uncle instructed him to stop eating eggs and other stuff and confirmed few days later that he had been enrolled by his uncle with the new [Basotho] godfather for the December2007 Basotho Circumcision. Other than a shock, it was the first time that Circumcision actually sounded within Thapelo. 5. At first, the news was acceptable but later turned to become unbearable upon realization of the eventualities thereto related – resumed in lost of a friend & dignity, shift into younger generation, Mockeries

& Humiliation, Social Segregation, etc… - to an extent where Thapelo started appealing to his family – round about November2007 – for permission to enroll for the December2007 Basotho Circumcision. 6. Unfortunately, there was that one of his sisters, namely Mamosa: an Anti-Circumcision, who rebuked the idea upon the ground that ‘all those who undergo the ‘mountain’ , refuse to continue schooling and only want to get jobs while they are still undergraduate and that it was not a healthy meditation for Thapelo to associate with’. As a result thereof, Thapelo was denied permission and instead conditioned to pass his Matric first before considering undergoing the ‘mountain’.

7. However, Thapelo’s friend, Themba, and peers underwent the December2007 Basotho Circumcision and came back wanting nothing to do with Thapelo anymore. As a result thereof, Thapelo ended up forming new relationship with younger boys - namely Mbongi and Ntshapo. He was now called ‘inkwenkwe endala’ – which stirred up rage, fury and violence in him to an extent where he would fight against anyone calling him so. 8. About three (3) months after the December2007 Circumcision, his friend Themba got ill and passed on about the fourth month. Thereupon, doubts & fears [to die] settled and by reasons thereof the issue of Circumcision entered into oblivion in the process of time up until the year 2009 when his new friend Ntshapo advised him about his booking for the December2009 Basotho Circumcision. Thereupon, Thapelo approached his family for permission, but got once again denied upon the influence of his very sister Mamosa. 9. However, as his new friend Ntshapo also could not undergo the ‘mountain’ that same year due to unexpected death over his family, Thapelo’s distress quickly vanished away and for some other reasons he drastically ‘forgot’ about circumcision and instead started planning to marry the mother of his only child. Hence, having passed his Matric, he started looking for ‘job’. 10. Fortunately, he got a job at a local brick firm about March2010 and worked for about 9 months and spared about R5000 to self-finance his Cultural Marriage. But upon approaching his opah Tshidiso for to enter into ‘Lobola’ negotiations with his girlfriend’s family, he got once

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again reminded that he was a ‘Inkwenkwe’ - as his opah humbly replied saying ‘What will I talk to the family about a boy who wants to marry?’. Thereupon, he realized how necessary was Traditional Circumcision and thereon re-started considering undergoing the ‘mountain’ – but passively. 11. Soon thereafter, his girlfriend, Sibulelo, invited him to her cultural ceremony – i.e. itari – and by reason of him being a ‘Inkwenkwe’, he was to eat without the yard – out of the sight of the Men. Other than a shock, his frustration was kindled – even as the humiliation was becoming more and more unbearable. At this point, he accepted that Traditional Circumcision was the only way out. Yet, the courage to challenge both his family and the church was failing him. 12. Thereafter, his new friend Ntshapo advised him of his enrollment with the new godfather for the December2010 Basotho Circumcision and further that he has been introduced to his ancestors through the ‘Umkombothi’ – traditional beer. Driven by a feeling of insecurity and having passed his Matric, Thapelo approached his family once again for permission to enroll for the December2010 Basotho Circumcision. And, unlike all previous times, he was granted ‘green light’ but out of will and at his own risk. 13. Unfortunately, his two (2) main intended sponsors passed away: his very sister Mamosa in October2010 and his uncle James in November2010. Worse, all the money he spared was spent out in the funerals of his sister and uncle. Thereupon his fear got magnified and as a result thereof, he resolved not to undergo the ‘mountain’ anymore – superstitiously presuming that it could be a sign alerting him not to undergo the ‘mountain’. 14. But upon talking to his new friend Ntshapo again on the 29 November 2010 – who advised him of his going to the ‘mountain’ on the 01st December 2010 and further not to link with him anymore – Thapelo ‘fell into trans’ [verbally speaking] and advised his mother of his renewed intentions; but finally resolved not to go anymore at the hearing of his mother who replied in the following: ‘How could you still want to go to the mountain while you can clearly see that we have just buried two people in two months?’ 15. On the 04th December 2010, his uncle was buried. Seeing that he could not even dig the hole for both his sister’s and uncle’s graves – because that is done by Men – and was further not allowed anywhere nearer about the hole, he rebelliously advised his mother on even day of his going to the ‘mountain’ - with or without money… whether she likes it or not… and whether he will live or die… And as on the 05th December 2010, he started the process. 16. Thereupon, he dreamed of himself wearing a blanket with his face painted with red clay. Upon advising his mother about the vision, he was referred to his opah, Tshidiso. And upon talking to his opah, the necessary was made and three (3) days later the ‘Umkombothi’ – Traditional Beer - was made and he was officially introduced to his ancestors for guidance through the ‘mountain’. Thereafter he was taken to the godfather’s house, enrolled and handed over to an escort of four (4) Men who finally took him to the ‘Circumcision Mountain’ - over night – where he was delivered into the hands of the ‘ingcebi’- the Man who cuts the foreskin.

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17. The Circumcision & Initiation lasted 42 days: 42 days of Circumcision & Initiation of 65 boys aspiring to become Men the African way: 42 unexpected days of transit to Manhood through the cutting of the foreskin: 42 days of/in Nakedness, Singing, Learning [new ways, new language, new abilities (ranging from physical to meta-physical)], Knowledge & Understanding, Bliss & Pains… 18. On the 42nd day, 63 Men - out of 65 boys who went up - came down ‘singing’: among them was Thapelo - now a MAN – focused on his ‘Mountain Stick’ as he sung. Soon thereafter, he was joined – twice – to other Men to dig burying holes and further proudly took part to his first Men-meeting. 19. The following year, he was an assistant on the ‘mountain’. [Yet, in as much as Marriage was the main reason behind undergoing the mountain, NO ‘Lobola’ negotiations has been undertaken up unto the time of the making of this film]. 20. Hence, having undergone the mountain, Thapelo opened out on the most unexpected transcendental knowledge – as to how to connect with the self and the cosmos – which, he now understands, makes the difference between a ‘Inkwenkwe’ and a ‘Man’. Today, social recognition and marriage matter less for him: as an initiate to the spiritual realm, he now enjoys the spiritual bliss more than anything else in this world. YET, unlike his circumcised fellows, he now goes around agitating uncircumcised toward Traditional Circumcision.

C. THE FILM

I. OVERVIEW

The film will be a ‘docu-drama’ - basically incorporating Narration (V.O.), Interviews, Archive Materials, Cut-Away(s) and Re-Enactment as main elements of the Narrative:

• Narration will basically include ‘Narrative Commentary’ and ‘Talking Heads’. It will be the combination of First-Person Narration and Third-Person Narration - where a First-Person Narration brings the limited POV of the central character or other characters in the film across to the audience and a Third-Person POV establishes the scenes/sequences and sheds further light as regards the subject [Basotho Circumcision].

• Excerpts from interviews will pop-in in support to the narration/commentary where-ever necessary: Interviews of Pr Coplan, Hon. Prophet Credo Mutwa and the Spokesperson of the Council of Elders will be the main or leading interviews in the film: they will come in whenever questions arise or light need be shed. More expert views may be added to the abovementioned.

• Cut-Away(s) of ‘Current’ and ‘Archive Material’ i.e. pictures, videos, newspapers, etc… will be used in support or as palpable facts in the telling of the story. Where-ever integral actions and scenes to the story - which could not be documented or recorded - are

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confirmed by other/related characters, such actions or scenes will be re-enacted. Re-enactment will be, most probably, in ‘Black & White’

• Computer Generated Images - ‘CGI’-, graphics or animation will be used to express or explain biological and metaphysical occurrences and phenomena.

• The Script will be rooted upon both the story as written by the Central Character’s and the On-Camera Interviews of the Central Character – to that will be added all related transcripts of other characters’ On-Camera Interviews.

• In terms of Music, the aim is to alternate ‘Classic’ and ‘Original Mountain Songs’ through the film.

• The film will be designed to suit an audience ranging from 7 years old and beyond: it will not include porno or scenes that are harmful to children. It will basically bring about an understanding around the Basotho Circumcision by canvassing the subject and elaborating on every aspect and implication of the said circumcision.

• It will be shot in 4:3-format and structured as outlined hereunder.

II. STRUCTURE

The film will be structured as follows:

A. Beginning: Thapelo, the ‘Boy’

PLOT 1: Presentation of the Village – [As per Research Report]

PLOT 2: The Fable [Essence & Purpose of Sesotho Circumcision] & Village Opinion

PLOT 3: Intro Central Character, Every Day World and Character Archetypes

PLOT 4: The Meeting of the Elders

PLOT 5: Inciting Incident and New Goal [i.e. to Become a man the cultural way]

B. Middle : Challenges to ‘Initiation’

PLOT 1: Challenges [i.e. Family Opposition & Denials] & Complications

PLOT 2: Return of Themba [End of Friendship with Themba, Mockeries & Fighting]

PLOT 3: Death of Themba and Fear [of Death]

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PLOT 4: New Plans

PLOT 5: Disgrace & Humiliation

PLOT 6: Crisis [Family Opposition] & Climax [Conversation with Ntshapo]

PLOT 7: Vision/Dream

PLOT 8: The Pre-Circumcision Ceremony/Ritual

PLOT 9: The Circumcision

Subplot1: Climbing the Mountain

Subplot2: The Cutting & First ‘Surprise’ [ hearing that the cutting was but the

beginning]

Subplot3: The Initiates & the Teachers

Subplot4: The Initiation Hut

Subplot5: The Second ‘Surprise’: the ‘Already Circumcised’

Subplot6: New Names & Subdivision

Subplot7: The Fire and the Singing [learning the Art of Singing and the purpose of

Fire, Creating & Making New Songs]

Subplot8: Disbelief of Central Character [in Initiation Rituals and Metaphysics]

Subplot9: A Snake on the Central Character’s Stomach/Chest

Subplot10: The Mountain Language

Subplot11: Sneaking for Water

Subplot12: Water Day

Subplot13: Offering to the Ancestors

Subplot14: The Sick Initiates [About Physical & Metaphysical probabilities behind

sickness or death]

Subplot15: The Fasting – [and the Rebellion]

Subplot16: Into the Spirit

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Subplot17: Death of Initiates [Exposing Metaphysical Reasons behind death i.e. sexual

intercourse of parents or partner, etc…]

Subplot18: The Punishment

Subplot19: The Disobedient Teacher

Subplot20: The Bath

Subplot21: Meeting with the Elders

Subplot22: The Eve – Preparation for going down

Subplot23: Men Coming Down [including Deceased’ Mothers Mourning]

Subplot24: House to House Singing & Delivery

Subplot25: Back Home

C. Ending: Thapelo, the ‘Man’

PLOT 1: Re-entry into Life – [Herding and Hood-ing’ i.e. linking with men]

PLOT 2: Denouement – [Central Character first cultural activities/ceremonies as a Man]

PLOT 3: Lessons of Circumcision [including Application + Metaphysical & Physical

reasons behind mountain-death]

PLOT 4: Character Arc – [the New T NTSIE & his new Aspirations]

III. SCRIPT OVERVIEW INTRO SEQUENCE: Presentation of the Village – [As per Research Report] This sequence will bring about Cut-Away(s) and/or archive materials presenting the village and mainly focusing on its rural, cultural and socio-economical view/aspect. It might probably be narrated by the central character. SEQUENCE 1: The Fable [Essence & Purpose of Sesotho Circumcision]

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This sequence will tell the old fable about circumcision in the form of flashback and incorporate interviews advising on the capital importance of traditional circumcision in the village. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 2: Central Character, Every Day World and Character Archetypes This sequence will introduce the central character, his everyday world as well as the character archetypes. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 3: The Meeting of the Elders This sequence will be about scenes concerning the June 2007 Elders’ Meeting which Themba’s uncle, Bobby, attended and booked Themba. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 4: Inciting Incident and New Goal [i.e. to Become a man the cultural way] This sequence will bring about the conversation – between Thapelo and Themba – that incites Thapelo towards traditional circumcision. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 5: Challenges [i.e. Family Opposition & Denials] & Complications This sequence will about scenes relating the main challenges [i.e. Family Opposition & Denials] and complication which the Thapelo went through. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 6: Return of Themba [End of Friendship with Themba, Mockeries & Fighting] This sequence will relate scenes about the return of Themba from initiation, the end of Thapelo’s friendship with Themba, as well as the mockeries and the fighting. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 7: Death of Themba and Fear [- of Death] This sequence will bring about scenes about the death, funeral and burial of Themba. It will also be supported or intercut by excerpts of interviews and/or archive materials.

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SEQUENCE 8: New Plans This sequence will bring about scenes about Thapelo working in a brick firm as a mean to raise money to self-finance his planned cultural wedding with his girlfriend. SEQUENCE 9: Disgrace & Humiliation This sequence will bring forth scenes relating events where Thapelo was disgraced and humiliated for being a ‘Inkwenkwe’. It will also be supported or intercut by excerpts of interviews. SEQUENCE 10: Crisis [Family Opposition] & Climax [Burial of Uncle] This sequence will bring about scenes where the Thapelo reached his lowest state of being [and thought of giving up] and the event [Burial of Uncle] that stir him to rebellion and final decision. SEQUENCE 11: Vision/Dream This sequence will bring about scenes as regards the vision of Thapelo – where he saw himself wearing blanket with his face painted with red clay. It will also be supported or intercut by excerpts of interviews. SEQUENCE 12: The Pre-Circumcision Ceremony/Ritual This sequence will be more about scenes about pre-circumcision ceremonies and activities. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 13: The Circumcision Sub-sequence 1: Climbing the Mountain This sequence will bring about scenes about the climbing of the mountain. It will be more about the conversation between Thapelo and his escort. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 2: The Cutting & First ‘Surprise’ [ hearing that the cutting was but the beginning] This sequence will be about Thapelo’s intercourse with the ‘ingcebi’: the removal of the foreskin and the hearing that the cutting was but the beginning. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 3: The Initiates & the Teachers

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This sequence will present the initiates and the teachers. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 4: The Circumcision Hut This sequence will look into the circumcision hut i.e. its geometry and configuration. It will also be supported or intercut by excerpts of interviews and/or archive materials.

Sub-sequence 5: The Second ‘Surprise’: the ‘Already Circumcised’ This sequence will bring about scenes as regards the intercourse of Thapelo with the initiate who was ‘already circumcised. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 6: New Names & Subdivision This sequence will bring forth scenes where the initiates were renamed [according to the elements presents on the mountain] and subdivided accordingly. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 7: The Fire and the Singing [learning the Art of Singing and the purpose of Fire, Creating & Making New Songs] This sequence will basically treat about the fire and the singing. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 8: Disbelief of Central Character [in Initiation Rituals and Metaphysics] This sequence will bring about scenes expressing the disbelief of Thapelo towards the rite. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 9: A Snake on the Central Character’s Stomach/Chest This sequence will be about the scene where Thapelo saw a snake on his chest upon waking from a sleep/slumber. It will also be supported or intercut by excerpts of interviews and/or archive materials.

Sub-sequence 10: The Mountain Tongue This sequence will bring about scenes where Thapelo and his friend overheard the elders speaking the strange language and how they got to learn it and speak it. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 11: Sneaking for Water This sequence will bring about scenes about the four days after the circumcision without drinking water - where Thapelo and his friend planned to sneak out for water. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 12: Water Day This sequence will bring about scenes relating about the day when they drunk water. It will also be supported or intercut by excerpts of interviews and/or archive materials.

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Sub-sequence 13: Offering to the Ancestors This sequence will relate about when Thapelo’s opah brought Thapelo’s sheep on the mountain and Thapelo’s ‘Isihlabelo’ ritual. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 14: The Sick Initiates [About Physical & Metaphysical probabilities behind sickness or death] This sequence will bring about scenes about the sick initiate i.e. the bleeding, pains and sufferings. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 15: The Fasting – [and the Rebellion] This sequence will bring about scenes as regards the fasting period. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 16: Into the Spirit This sequence will bring about scenes where the initiates entered into spirit and when Thapelo heard his grandpah calling him and his conversation with him. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 17: Death of Initiates [Exposing Metaphysical Reasons behind death i.e. sexual intercourse of parents or partner, etc…] This sequence will bring about scenes as regards the deaths of the sick initiates, their burial and ritual performed thereafter. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 18: The Punishment This sequence will bring about scenes where the initiates were punished for sleeping in the bush instead of picking wood for cooking. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 19: The Disobedient Teacher This sequence will bring about scenes about the beating of the disobedient teacher. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 20: The Bath This sequence will bring about scenes relating about the bath of the initiates. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 21: Meeting with the Elders This sequence will bring about scenes as regards the meeting of the initiates with the elders. It will also be supported or intercut by excerpts of interviews and/or archive materials.

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Sub-sequence 22: The Eve – Preparation for ‘going down’ This sequence will bring about scene about the last day in the Circumcision Hut. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 23: Men Coming Down [including Deceased’ Mothers Mourning] This sequence will bring about scene as regards the burning of the Circumcision Hut and the going down of the initiates. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 24: House to House Singing & Delivery This sequence will bring about scene as regards the house to house singing and delivery. It will also be supported or intercut by excerpts of interviews and/or archive materials. Sub-sequence 25: Back Home This sequence will bring about scenes where Thapelo reached his home after the initiation. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 14: Re-Entry Into Life – [Herding and Hood-ing’ i.e. linking with men] This sequence will bring about scenes relating about Thapelo’s post-circumcision activities: about Thapelo’s first seven (7) days of recovery from the mountain experience and the re-integration into the society as a man. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 15: Denouement – Central Character first cultural activities/ceremonies as a Man

This sequence will bring about scenes confirming the manhood of Thapelo: scenes where Thapelo was joined twice to other to dig burying holes for deceased men as well as the first Men-Meeting attended by Thapelo. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 16: Lessons of Circumcision [including Application + Metaphysical & Physical reasons behind mountain-death] This sequence will bring about scenes or interviews relating the main teachings/lessons assimilated by Thapelo, the similarities between African spiritual teachings [about singing, praying & fasting, etc…] and other faiths [such as Christianity, Islam, etc…] teachings. It will also be supported or intercut by excerpts of interviews and/or archive materials. SEQUENCE 17: Character Arc/ the New T NTSIE & his new Aspirations This sequence will bring about scenes of the Thapelo’s new-self: agitating blacks toward traditional circumcision… assisting on the mountain as a teacher… etc…

mountain circumcision' - director's treatment

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