FROM CHINAMWALI TO CHILANGIZO:

The three case studies ofzilangizo (plural) ceremonies show that the instructresses wish
to remain true to the instruction prescribed in the booklet, hence their reading word by
word. The problem lies in their failure to distinguish between instruction for them and
instruction to the girls. There are two possible explanations: either the women had never
used the booklet before, but used it on this occasion just to impress me, as one from the
'headquarters,' that they do use the booklet as required, or, that was how the instruc­
tresses actually use the booklet in all their ceremonies. Their understanding is that the
whole section must be read to the girls before they instruct them orally. The question we
need to ask in this case is 'How many of our audience can read?' We have seen that
none one from the rural churches read from the Bible, and how they struggled to read
through the booklet. Therefore, the cause of failure ofthe instructresses to appropriately
use the booklet does not lie with the recipient culture. Rather it relates to the transmit­
ting Western agents. While written communication does have definite advantages, here
we can see a sense of cultural superiority of a people from a culture that focuses on
writing over the oral people, which unfortunately, some Malawians have also inherited
and insisted that the alangizi should now be using the booklet chilangizo. The fact that
most of the rural Chewa people have not had the educational opportunities to learn a
written 'culture' that others have had does not make them unintelligent people. 72 The
Chewa people have an imaginative and artistic way of communicating, using colourful
pictures, actions and symbolic language. They have effectively passed on their rich
cultural heritage to younger generations using the oral methods of chinamwali. This is
what contributes to their identity as Chewa people and gives them a sense ofhistory and
continuity. The Chewa are who they are today because oftheir past.
The performances ofthe chilangizo ceremony itself also show a very formal, dull class­
room-like situation. They do not portray the picture of a ritual, or a process that sym­
bolizes the transition from childhood to womanhood. Apart from a few demonstrations
on how to wear the menses linen, there is no action involved. Everything is done while
all are seated. Participants do not even clap hands, let alone sing and dance. The cere­
mony is stripped of all the joy that goes with such ceremonies - singing, dancing, gift­
giving, dramatising, ululating and so on. These elements are vital teaching techniques to
this particular audience. With the exception of the ceremony at Chimenya church, the
103