FROM CHINAMWALI TO CHILANGIZO:
FROM CHINAMWALI TO CHILANGIZO:
FROM CHINAMWALI TO CHILANGIZO:
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social' (Oduyoye 1992:9). Through discussions many suggestions have been given to<br />
improve the form and the content of the Christian chinamwali, while letting the Chewa<br />
Scriptures provide the meanings of the rite. The Christian chinamwali therefore should<br />
comprise continuous instruction and the performance ofthe actual rite.<br />
Many members agreed that instruction, through the monthly meetings, must begin from<br />
pre-puberty with the girls from the age of eight years 80 . In addition to Bible teaching,<br />
the alangizi should instruct the girls on things like ulemu (respect), ukhondo (hygiene),<br />
body anatomy, plus other relevant issues that touch their lives. Using good judgment the<br />
alangizi may, at times, separate those nearing puberty and prepare them for the<br />
approaching menses, and encourage them to report immediately to the alangizi, or to<br />
their parents. Instruction ought to continue even after their chinamwali to prepare the<br />
girls for courtship and then marriage.<br />
In addition to the booklet content, BACOMA must interact with cultural issues and pro<br />
vide good biblical teaching for her members. The churches need to institute vigorous<br />
teaching and training programmes for alangizi. If the instructresses consistently carry<br />
out Christian chinamwali and give continuous instruction to the girls, there should be no<br />
room for double initiations - secretly the traditional one first, and later the church one.<br />
Many women are eager to learn, especially on issues that touch their lives. The churches<br />
must discuss cultural issues with parents and provide teaching on how the Gospel inter<br />
prets them. Such a learning environment will open many Chewa girls and women to the<br />
saving power ofJesus Christ.<br />
In view ofall this, the booklet is still necessary for Baptist women as a training manual<br />
for the alangizi. Although this was the original aim of the booklet, it shows that many<br />
churches have not taken time to train the instructresses. I propose that even the title<br />
Bukhu la alangizi (The Instructresses' Booklet) should change to read 'Maphunziro a<br />
alangizi' (Training for alangizi). The booklet can still be in two sections: the first part<br />
containing more teaching material for the church, while the second part should contain<br />
proposed zinamwali ceremonies,8) beginning with the puberty chinamwali, and fol<br />
lowed by u kwati (marriage), mimba yoyamba (first pregnancy), and kubadwa kwa<br />
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