FROM CHINAMWALI TO CHILANGIZO:

Indirect teaching on the importance of elongating the labia minora was observed espe­
cially at Chimenya church when the instructress checked to see whether the girls had
already done it. Informal discussions with instructresses in the rural areas also revealed
that the instructresses encourage the girls to make sure that they 'go and play kuchi­
tsamba' (in the bush) with their friends. It was claimed that the girls' grand parents or
aunts were responsible for 'educating' the girls on this, and that the instructresses' role
is to check the progress. For the Chewa women, elongation of the labia minora is
included in what they term 'facts oflife.' If this is not done, it is sufficient ground for
divorce.
Observance oftaboos such as 'Do not salt any food when menstruating!' was forbidden
in the booklet as well as in the oral instruction. The prohibition is based on the fact that
'tsempho has no power.' However, no alternative biblical teaching was given.
Chilangizo, like the traditional rite, is supposed to be an occasion where social, cultural
and religious (Christian) values are taught to the girls upon their reaching puberty. It is
supposed to help the girls make a smooth transition physically, psychologically and
spiritually into womanhood, thus becoming a whole person. However, having looked at
the Baptist response to chinamwali in the form of a set of instructions in a booklet with
a few Scripture verses, and having observed the ceremony at grassroots level, this
chapter ends with an assessment of whether chilangizo is an adequate response to the
traditional rite, especially to the Chewa people. Three questions are explored below.
6.6 IS 'THE BOOK' AN ADEQUATE RESPONSE?
The 'booklet' chilangizo can be adequately assessed only in the light ofthe significance
and function that chinamwali plays in the lives ofthe Chewa people. This will enable us
to see whether the 'booklet' chilangizo is serving the same purpose and meeting the
needs ofthe people as the chinamwali ritual does.
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