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VIRGINITY TESTING - episode 3-08
As cameraman Basil Young and I drove through the hills of the South Africa's West Coast to visit a traditional Zulu village, I had mixed emotions. We were there to produce a story on the resurgence of the traditional Zulu custom of virginity testing for young maidens. I, of course had my own preconceptions about human rights issues surrounding the practice before I ever landed in the country and I guess in many ways I was predisposed to openly condemning the practice. But as has happened with many other stories that I've produced for this show, my notions were, at the very least, gently massaged into a more tolerant view. When we arrived at the village of Nsuze, we were surprised by the hundreds of people gathered at the community center awaiting our arrival. Traditional Zulu warriors danced and chanted for us, and we were served traditional Zulu foods while being presented to members of this isolated village. The sight of an ivory white Canadian TV producer, and a cameraman of Jamaican descent (Basil's smiling face atop his 6'4" frame towered well above the smaller statured Zulus) proved to be quite a curiosity to many of the younger members of Nsuze. Young children ran up to me, touched me with a single extended finger, then ran away laughing. It proved to be one of the most unique experiences of my life, and oddly touching one. The community center is also the place where virginity testing is done in the village, and they set up demonstration on our behalf. Young girls, aged 8 to about 18 lined up, then one-by-one, laid down on a woven mat to be inspected for chastity. Purely on a physical level, the practice of virginity testing is done by simply peering into young women's vaginas, and feeling around. If the hymen or 'the eye' is still present, the girl is given a certificate and is exalted by the village for remaining pure. This testing is done often on a weekly basis. The rationale is one of cultural significance (only virgins are deemed worthy enough to present an offering to the 'Rain Queen' which ensure fertile crops) and is also justified as a way to identify and combat teen pregnancy, sexual abuse cases and the spread of HIV/AIDS. However, there are inherent problems in the practice, and those stem from gender issues and human rights. Zulu culture is inherently patriarchal by nature and many people see virginity testing as just another tool for the subjugation of women in this culture. I think that this is absolutely an element of the larger issue of male dominance, but this is where it becomes complicated. Like it or not, it is difficult to simply strip away hundreds of years of culture in one fell swoop without further ramifications. In cases where people are outwardly being harmed (like in the case of female genital mutilation in some other parts of Africa), swift action to stop the practice is justified. But in the case of virginity testing it become complicated. The young girls actually subject themselves to the testing, but with a healthy (or unhealthy) dose of pressure from parents, peers and the community. Proponents argue that there is no physical damage done to the girls, in fact the Minister of Health said to me that 'the problem with us (Ministry) condemning it, is that no one has really died from virginity testing'. Although there may not be any outward physical harm done, there are problems surrounding cleanliness, privacy issues and the basic human right of having control of your own body. And what about the boys? Are they being tested? The answer is yes…and no. Yes, some boys' virginity is being put to the test through exercises like urinating over a suspended rope, measuring the 'spray' of their urine, or by feeling an area just above the knee for 'softness' which would indicate past sexual activity. But, it is a very limited number of boys being tested and it seems to be for the purpose of 'evening out' the playing field. In my estimation there are no serious interest in determining whether a boy is a virgin or not. To the people participating in virginity testing, it is an absolutely appropriate way to honor chastity, protect their young people and maintain their proud Zulu heritage. As the head of the Gender Commission put it to me in the story, 'it is essentially about people wanting to do good, but who are going about it the wrong way'. To me, it's mostly about Zulu women being valued for one part of their body, one role, one act. It's a complicated matter and one that demands respect and careful contemplation, but once again it has shown me the incredible power, good or bad…of sex. Brad Brough
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