FROM CHINAMWALI TO CHILANGIZO:

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7. Papanda Mulungu kundikonda ine Nkadakhala yanii lera Papanda Yesu kundisintha ine Nkadakhala ndiri kuti lera Without God loving me Who would I be today Without Jesus changing me Where would I be today Onse atakhala pansi, mlangizi abwereze kufotokoza za chikondi cha Mulungu kwa ife mwa Yesu Kristu, ifetu tiyenera kumumvera iye. Tiyenera kumvera malamulo ake chifukwa timamukonda. Onse ayimbe nyimbo iyi kulimbikitsa kuti pamene timvera Yesu, iye adzatimangira mabanja athu, mpingo wathu, ngakhale mudzi wathu, ndi china chili chonse. While all are seated, one instructress should stress the fact that since God loved us through his Son, Jesus Christ, we return this love by obeying his commands. They should all sing the following song to emphasize when we obey Jesus he will build our families, our church, our community, and so on. 8. Limanga banja a dzina la Yesu Limanga banjaa dzina la Yesu Limanga mpinga a dzina la Yesu Limanga mpingaa dzina la Yesu Limanga mudzi a dzina la Yesu Limanga mudzii dzina la Yesu It builds marriage oh the name ofJesus It builds marriagee the name ofJesus It builds the church 0 the name ofJesus It builds the church the name ofJesus It builds society 0 the name ofJesus It builds society the name ofJesus Onse atakhala pansi, amayi awm asonyeze sewero lamtsikana amene wakula koma akuganiza kuti waphweteka. While all are seated two women act showing a girl who has matured but knows nothing and thinks she is hurt. She therefore tells her dad who takes her to the hospital. Mtsikana: Adadi, taonani ine ndaphweteka, kaya ndi chiyani chandicheka! Abambo: Aaa! Kodi mumasewera bwanji? Taonani tsopano waphweteka eeh! Onani magazi! Tiyeni kuchipatala! Anthu onse nkuseka. Ndipo anamkungwi aimirire nayambitse nyimbo (Masalimo 139:13-14): Girl: Dad, look, I have hurt myself; I do not know what has cut me! Father: 0, No! How do you play? Look now you have hurt yourself, eh! Look at the blood! Let's go to the hospital! They all laugh. Then the instructresses stand and begin to sing a song from Psalm 139: 13-14. 129
9. Ndinu mudanlenga inetu eee! Mudandiumba bwinotu eee! Ntchito zanu zonse nzodabwitsa eee! Onani lero ndakula Ndakulatu, ndakulaa. Akatha kubvina, amulongosolele mtsikana kuti: You created me yaa! You moulded me well yaa! Your works are wonderful yaa! Look today I have matured I have matured, I have matured ye! Mulungu adatilenga kuti thupi lamunthu likamakula limasinthika mumsinkhu ndi mmaonekedwe. AkafIka msinkhu wina mtsikana amayamba kusamba kwa masiku seven kapena kucheperako (kutuluka magazi kokozera). Kusambaku kumapitiria kamodzi pamwezi. Chizindikiro chimenechi chimaoneka kwa akazi onse. Chomwecho sizodetsa nkhawa kuti ndi matenda. Kusambaku kumalozera zamtsogolo. Imeneyi ndi nJlra yomwe anakonza Mulungu pofuna kutipatsa mphatso za ana. Apitirize kuyimba, After dancing the instructresses should give the following explanation to the girl: God created us so that as we grow our bodies change both physically and in how we look. At a certain point the girl begins to menstruate for about seven days or less (blood coming out of the private parts). This blood flow happens once a month to all women. It is not any illness to worry about. Menstruation foretells the future role. This is God's own way in order for us to have children. They should continue singing, 1O.Mwateremu dzisamaleni a Joyce x 3 Bvalani mwele 11. Nchenje, nchenje, taona Nchenje, yaonanji? Yaona n 'nkhole Now with this, take care ofyourself Joyce Wear menses linen Fly, fly, look Fly, what has it seen It has seen the menses Kutanthauza kwa nyimboyi ndiye kuti namwaliyo adzidzisamalira maka akamasamba kuopa kununkha. The meaning of the song is that the girl should take care of herself whenever she is menstruating so that she does not smell. 130
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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
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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 and 136: Please note that singing, dancing,
Page 137: The meaning is that this is the cou
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
Page 187 and 188: , 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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FROM CHINAMWALI TO CHILANGIZO:

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