Among the diverse ethnic groups of Botswana, the Batswapong stand as one of the three significant Ngwato minorities, alongside the Batalaote (Bakalanga) and Babirwa. Their story is deeply intertwined with the hills that dot their homeland's landscape, reflected in their very name—Tswapong, derived from Letswapo, a Sengwato word meaning "foot of a hill."
The Batswapong's journey began in the regions of Cameroon and Congo, from where they migrated southward to the Transvaal. During this migration, they became part of a larger dispersion that gave rise to various groups, including the Basotho-Tswana, Nguni, and Bashona peoples. Rather than being a single homogeneous tribe, the Batswapong emerged from different Bantu-speaking tribes, which explains the variations in their language and cultural practices.
Today, their settlements cluster in the eastern parts of Palapye and Mahalapye, where villages nestle among two distinct hill ranges. The Tshweneng hills extend from Moshopha and Ramokgonami to Mokobeng, while the Tswapong hills stretch from Palapye to villages like Lerala, Mosweu, Mokokwana, and Lesenepole/Matolwane. This strategic settlement pattern near hills served as a defense mechanism during times of conflict.
## Sacred Rain-Making Traditions
At the heart of Batswapong cultural practices lies the sacred tradition of Dikomana—their unique system of praying for rain. The Batswapong believe their ancestors dwell within the hills, and during periods of drought, entire communities would gather at the kgotla (traditional meeting place) before proceeding to specific caves in the hills.
These rain-making ceremonies followed strict protocols. Led by the chief and elders, the community would bring seeds and offerings to appease their ancestors. At the cave's entrance, only the elders would enter, carrying their offerings with profound respect. Inside, two special drums—the dikomana—would resound with rhythmic beats as the elders sang traditional songs. A designated communicator would then petition the ancestors, awaiting their response about rainfall prospects and any additional requests.
Alternative rain-seeking methods included scattering seeds on ancestors' graves or traveling to Moremi village with seeds and a black goat. In Rasesa, practitioners would take water and traditional brew to their former leaders' graves, accompanied by virgin girls singing traditional songs. Some rain doctors employed more dramatic methods, such as rolling specially treated rocks down hillsides to summon the rains.
## Traditional Medicine and Cosmetics
The hills provided more than spiritual sustenance; they were also a source of practical materials. Women used letsoku for facial decoration and sebilo for hair preparation—both derived from crushed stones found in the surrounding hills. Letsoku also served as decoration for clay pots crafted from local soils.
The Batswapong developed extensive knowledge of traditional medicines, using various herbs for both topical and oral treatments. When simple remedies proved insufficient, traditional doctors would employ ditaola (diagnostic tools) and sometimes recommend phaso—a ceremony where relatives would use traditional brew to petition ancestors for healing.
## Evolution of Burial Practices
The Batswapong's burial customs have undergone significant transformation over time. Initially, they practiced exposure burial, leaving deceased community members in the wilderness for animals to consume—a practice that eventually drew predators closer to their settlements. Communities would relocate following a death to help forget the deceased.
Later, they adopted anthill burial, placing bodies in a sitting position facing west, believing this posture would enable the deceased to hear communications from the living. The practice eventually evolved further, with men being buried in their kraals covered with cow skins—though men without cattle continued to be buried in anthills. Women were laid to rest in yards, while children were buried within houses.
These rich cultural practices and traditions, though modified by time, continue to reflect the deep connection between the Batswapong people, their ancestral hills, and their spiritual beliefs, forming an integral part of Botswana's diverse cultural heritage.