FROM CHINAMWALI TO CHILANGIZO:

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While the girl is seated with her tutors, the others should be dancing in a circle while wearing something like the menses linen, but not actually taking offtheir clothes. They should explain the meaning that 'now you are mature, you are no more a child!' 3. Mukatere, mukatere Ndiko kukula kumeneku What you have done, you have done This is what maturity is Zimene zikuchitika panozl ndichifukwa chakuti mwakula ndipo mulandire mwambo woyenera. What is happening here is because you have now come ofage and you need to be instructed. Tsopano ndi nthawi yakuti atsikana akale aperekere maumboni a khalidwe lawo kupyolera mu nyimbo ndi kubvina. Popezatu iwo tsopano ndi anthu akhalidwe labwino kunyumba kwawo, m'mudzi, komanso kumpingo kwawo. After singing and dancing, the older girls should take the floor. The aim is to give their testimonies through songs and dancing that it is because they received the same teaching they are now good girls in their community, in their homes, even at church. Machembere ayenera kumawafupa atsikanawa pamene akuimba ndi kubvina. The women should give money gifts to the girls as they dance. 4. Yeti yelele, tandiona mzako lero Yeti, nkakumana ndi amfumu, yelele! Mpo mmagwada lero yelele! Mwambo wake ngomwewu, Yeti yelele! Joy yaaa, look at me today Joy, when I meet with the chief, yaaa! I kneel down today yaaa! It is the same counsel, Joy yaaa! Mizere yachiwiri ndi chitatu ya nyimboyi kumasintha nkumachula zimene adasintha monga, anzanga akandiputa, mpo simbwezera; nkaona agogo asinja, mpo mmawalandira; nkapita kutchalichi, mpo mmasesa lero, ndi zina. Akatha apitilire kuyimba nyimbo iyi: Tanthauzo ndi lakuti, mwambo wake ndiomwewu umene tonse tinasinthira khalidwe lathu loipa kutsata labwino. Ndi Yesu yekha angasinthe munthu kukhala wakhalidwe labwino. In the second and third lines, one girl at a time goes inside and mentions the thing she has changed from, such as 'I do not pay back evil for evil,' 'I now help the elderly;' 'I now clean the church building;' and so on. They should continue to sing the following song: 127
The meaning is that this is the counsel we all receive which changes us from bad behaviour to good conduct. It is only Jesus who can change our bad behaviour. 5. Kodi n 'ndani adakusintha khalidwe? Who changed your behaviour? Ndiye Yesu, ndiye Yesu yekha, Yelele! It is Jesus, it is only Jesus, Yaaa! Chikondi cha Yesu nchopambana, Yelele! The love ofJesus is great, Yaaa! Yesu, Kholo lathu, tasinthika iJe, Yelele Jesus, our Ancestor, we have changed! Tidzamvera ndikukonda inu Yesu! We shall love and obey you, Jesus! Yelele! Yelele! Yaa! Yaa! The meaning is that other people are admiring the girl's changed behaviour; the response is that it is because of her moving from dread of ancestors to love of The Ancestor, Jesus Christ, that her concern is now to please and obey him. Potsiriza gawo limeneli payenera kukhala kupuma panthawi yochepa, pamene anthu amwe chakumwa chimene chakonzedwa. At break time some drinks are served. Gawo lachiwiri, amayi busa kapena mlangizi atsegule ndi pemphero lakuthokoza Mulungu: The pastor's wife or one instructress should begin the second part with a prayer thanksgiving to God. Zikomo Ambuye chifukwa chakutitsogolera gawo loyambali. Zikomo chifukwa cha umboni wa atsikana awa amene atamva mwambo wanu, anausunga ndikumvera konse monga mwa mau anu akuti 'Mwana wanga, usaiwale malangizo angawa, koma mtima wako usunge malamulo anga' (Miyambo 3:1). Tsono mutitsogolerebe pamene tikupitiriza mwambo wathu. Amen. Thank you Lord for guiding us through the ftrst part. Thank you for the testimonies of these girls who have kept the counsel they were given according to your Word 'My child, do not forget my teaching, but keep my commands in your heart' [Proverbs 3:1). Now we ask you to lead us as we continue with our ceremony. Amen Onse pamodzi ndi namwali aimirire kupanga bwalo nkumaimba nyimbo izi akubvina mozungulira. All, including the initiate, should stand and dance in a circle. 6. Yohanifotini, twenti waniii x 4 lye wondikonda ine x 4 Amvera lamulo langa John fourteen, twenty one x 4 One who loves me x 4 Obeys my commands 128
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FROM CHINAMWALI TO CHILANGIZO: THE
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MWACHIDULE Chimangiriro ichi chikuf
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TABLE OF CONTENTS DECLARATION n ABS
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MAPS........................•...
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1. INTRODUCTION Ntchembere yanzeru,
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My motivation, therefore, in the st
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In her work, Women, Presbyterianism
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This study covers female initiation
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vation and interviewing. The method
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church leaders, both men and women,
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Scriptures in order to understand w
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2. THE 'RELIGIOUS ITINERARY'? OF TH
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name of a person or his title to de
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lineage, and the whole community. F
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cross boundaries), and ziwanda ('ev
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ciation and 'celebration ofthe powe
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3. THE EMERGENCE OF THE SOUTHERN BA
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(2001:12) points out, three things
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tongues. Hilary Mijoga (1998:31) no
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2002). The two groups continued sep
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instrumental in supporting the idea
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On the mission field not all missio
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Autonomy is a term which expresses
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that our likulu is in heaven, and t
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Chewa is that menstrual blood is sa
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girls are 'captured' and put in the
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nity of both the living and the anc
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evil intentions at the initiation c
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Makanja or namkhwanya are masked da
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The first day's activities end with
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Then at the end ofthe song all the
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In the evening the initiates perfon
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While singing the same song above,
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the other being 'cutting' one's thr
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ishing them, especially if any of t
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stand and makes her jump over the s
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has her menses. Ulemu is also manif
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Teaching on the observance of taboo
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importance of the ritual. The prese
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When they are buried in the ground,
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5. CHILANGIZO: A CHRISTIAN RESPONSE
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Merely to condemn their rites and g
Page 86 and 87: Adopting the Christian faith, as Wa
Page 88 and 89: She mentioned that she did not know
Page 90 and 91: espectively (with pennission) ofbot
Page 92 and 93: port the teaching. The instruction
Page 94 and 95: 6.2 CHILANGIZO CEREMONY AT CHIMENYA
Page 96 and 97: elderly people to mill their maize,
Page 98 and 99: women repeated most of what had bee
Page 100 and 101: There are dos and donts!' The whole
Page 102 and 103: Traditional beliefs. Things do chan
Page 104 and 105: such as phada (girls' game ofjumpin
Page 106 and 107: All the three ceremonies show that
Page 108 and 109: Generally, rituals Help people reme
Page 110 and 111: Human life is seen as a unity betwe
Page 112 and 113: The three case studies ofzilangizo
Page 114 and 115: With regard to the teaching content
Page 116 and 117: The booklet does not give instructi
Page 118 and 119: nences too great a strain as well a
Page 120 and 121: 7. CONCLUSION: TOWARDS A CHRISTIAN
Page 122 and 123: The Scriptures say a great deal abo
Page 124 and 125: it is the mother who is normally ac
Page 126: about the fact that 'chikondi chang
Page 129 and 130: married couples as well, it would a
Page 131 and 132: social' (Oduyoye 1992:9). Through d
Page 133 and 134: seclusion until the chinamwali cere
Page 135: Please note that singing, dancing,
Page 139 and 140: 9. Ndinu mudanlenga inetu eee! Muda
Page 141 and 142: Onse azibvina akugwira thupi lawo n
Page 143 and 144: tion and gift-giving time. While al
Page 145 and 146: 7.5 CONCLUSION The aim of this litu
Page 147 and 148: Chapter two 7. See Howell, A (2001)
Page 149 and 150: also be either a Christian or a non
Page 151 and 152: 51. Chingondo must have a very sign
Page 153 and 154: Chapter six 67. Although the pastor
Page 155 and 156: SOURCES CONSULTED 1. Primary source
Page 157 and 158: --- 1995. Christianity in Africa: T
Page 159 and 160: The National Atlas ofMalawi, 1983.
Page 161 and 162: DeGabriele, J 1999. When pills don'
Page 163 and 164: GLOSSARY OF CHEWA WORDS· Abambo Ab
Page 165: Mkuzi M1andu Mmeto Mnjeza Mpalo str
Page 169 and 170: PLATE 3 Chingondo - On the Head of
Page 171 and 172: PLATES Chilangizo at Mphindo Baptis
Page 173 and 174: chiefs house so that we could light
Page 175 and 176: going round the village they would
Page 177 and 178: all join in ululating and take the
Page 179 and 180: girls, covered all round with cloth
Page 181 and 182: 9. Mkanda de, mkanda wa mkamwa Ndat
Page 183 and 184: I left for the ground when a messag
Page 185 and 186: The girls danced for a while and th
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, Many infonnants called mkangali t
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Meaning: This is the time to be cou
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would punish her in different ways,
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Akakwatana. When in marriage. A dra
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58. Ndamvera kwathu, yaya Mwana wan
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The Chingondo (Headcrown) Ritual We
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frightening them, or punishing them
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dancing team. After dancing for a w
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They are however, reminded that aft
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APPENDIX D (Translated with permiss
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for a while from norrnallife and pu
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Gwiritsani ntchito ndime zalembedwa
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Ndi udindo wa alangizi kukonza maph
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Machembere ayenera kumawafupa atsik
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Anthu onse nkuseka. Ndipo anamkungw
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Amayiwo ayenera kusonyeza ntchito y
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Adzichitira ulemu nyumba ya Mulungu
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