Activities only commence once the ‘ngaka’ arrives. Additional local traditional doctors are sometimes asked to oversee the process however, their presence is not essential. The promotor, known as ‘monga mophato’ promotes the initiation school thus ‘owns’ the initiation school. Promoters usually devote their entire lives to facilitating initiation schools and become more sought after with more years of experience. The promoter is responsible for supplying food, which includes the slaughtering of animals for ceremonies. It is also the promotor's responsibility to find a reputable traditional healer. The promoters become renowned for their work and are often requested to present an initiation school. They receive remuneration in the form of meat and money. The instructress, known as ‘mosuwe’ in Sesotho, takes responsibility for the care and training of the initiates for the duration of the initiation period. They are also responsible for initiate discipline. The Free State Initiation School Health Act of 2004 (No. 1 of 2004) stipulates criteria and regulations necessary to conduct initiation schools. One of the requirements includes explicit, written permission to host the initiation school and treat initiates by the District Medical Officer. Other requirements include written consent of those over 18 years of age and parental consent for those below the age of 18., a clean bill of health by a primary health care nurse or a medical practitioner. A district Environmental Officer, designated by the MEC, inspects the initiation schools ensuring that there is adequate water supply, hygienic food preparation as well as adequate instruments (if physical circumcision is done). The initiation school may not be held for longer than 2 months and initiates are not to be subject to any form of corporal punishment. Initiation includes rituals or ceremonies that serve to admit the individual into a certain position in society. The purposes of these rites is to announce genital maturity as well as the change in their social status to ‘woman’. Female initiation often correlates with puberty which includes the girls first menstruation..The immediate family plays an integral role in the initiation process of the girl by teaching the initiate how to behave as a woman and also ways to enhance the sexual experience in marriage. The initiation of Basotho girls is more likely to occur in societies where polygamy is practiced therefore the ‘immediate’ family would include various households which aids in creating solidarity between all the women of the family. However, female initiation can also occur where matriarchy or bilocality is the norm.