Explicit version of video

Explanation here

Pitchfork: Even though some of the verse by guest rapper Wanga (above) is translated in the video I feel like a lot of people may still be confused by it.

Ninja: It's quite an in-depth thing. It's basically about tribal circumcision. It's part of a tradition that's in the black Xhosa tribe in South Africa. When you turn 19 you have to go into the bush for like one week with a blanket and your underpants-- no shoes-- and get your penis chopped up with a kitchen knife. No disinfectants; no pain killers. You get the ash from the fire and you rub it onto the penis and you rub it around your face.

We've known Wanga since he was a street kid. He lives in this house in Cape Town and squats on a farm. This year, Wanga was supposed to go to one of these rituals because he wasn't circumcised. We thought maybe he just shouldn't go because 60 kids fucking died this year because their penises didn't work properly afterward and shit. So I asked him what would happen if he didn't go to the bush, and he said that he wouldn't be a man and he wouldn't be able to speak to the other men. So I asked him why he was speaking to me and he said, "Because you're cool, Ninja." Then he looked at my tattoo and said he wanted to be "Evil Boy for life."

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Ninja: Another element in his verse is about how the real Xhosa men with the circumcised penises are unbelievably fucking homophobic. Wanga doesn't give a fuck-- we're not anti-gay, we're just like, "whatever." The rap is actually a taunt, when he says, "Don't touch my penis/ I'm not a gay." That's pretty much the worst insult to Xhosa men-- who are anti-gay yet they take 19-year-old boys' penises into their hands. It's pretty weird to touch another man's penis when you're not a gay.

A lot of Americans are a little bit sensitive and shit but it's not really our problem because people have their issues and they should keep it to themselves. Our DJ Fishsticks is gay, and we make gay and straight jokes the whole time. So Wanga's verse is his about how he'd rather be a superstar than a dead kid lying in a fucking ditch with a fucking chopped up penis.

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Article describing ritual and health problems

It is difficult to quantify the morbidity and mortality associated with ritual circumcision in South Africa, as actual numbers of youths partaking in these rites annually is indeterminable. This is largely due to the esoteric nature of the rite and as a consequence, data collection is scant. However, the issue may be illustrated in research carried out by Crowley and Kesner (1990), in which 45 youths presented with varying stages of septic circumcision at the Cecilia Makiwane Hospital (CMH), Ciskei between December 1988 and January 1989, resulting in a 9% mortality rate. Some presented with crush syndrome, indicating that they had been severely beaten, as result of heavy chastisement regarding adherence to the protocols of the school. Those who left the hospital alive, not only took with them penile deformity, but also lifelong psychological scars.

Members of the communities who practise initiation rites are aware of the associated health risks, and mothers in particular are concerned for their sons, yet their traditionally enforced social distancing from the ritual has resulted in a lack of influence on events. Meintjes found that in general, community members were not prepared to own the problem, and considered morbidity and mortality as par for the course. He elaborates that in interviews, people expressed that "deaths and injury were seen as a way of separating out those boys who were not fit to play the role of men in society." Compounding this 'natural selection' technique, another popular belief is that if an initiate suffers medical complications, he has brought it upon himself through some form of wrong doing, and is therefore being punished.

With so much at stake, it is understandable that hospitalisation is strongly resisted by afflicted initiates, and those who do present themselves for medical treatment face the risk of stigmatisation, abandonment by their families and ostracisation by their communities, due to the indeterminable status of their manhood.