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Sundkler, B and Steed, C 2000. A history of the Church in Africa. Cambridge: Cambridge University Press. Taylor, J B (ed) 1976. Primal worldviews, Christian dialogue with traditional thought forms. Ibadan: Daystar Press. Kittel, G and Friedrich, G (eds) 1971. Theological Dictionary of the New Testament. Grand Rapids: Wm B Eerdman's Publishing. (Vol. 7.) Thompson, J 1995. Christianity in Northern Malawi: Donald Fraser's missionary methods and Ngoni culture. New York: Brill. Tucker, R A and Liefeld, W 1987. Daughters of the Church: Women and ministry from New Testament times to the present. Grand Rapids: Zondervan Publishing House. Tucker, RA 1990. Women in missions: Reaching sisters in 'Heathen darkness' in Carpenter, J A and Shenk W R 1990. Earthen vessels: American Evangelicals and foreign missions, 1880-1980. Grand Rapids: William B Eerdmans. Turner, H 1977. The primal religions of the world and their study in Hayes, V C (ed.) 1977. Australian essays in world religions. Bedford Park: Australian Association for the Study ofReligions. Turner, S 1987. Baptist beliefs and customs. Nairobi: International Publications Services. Van Breugel J W M 2001. Chewa traditional religion. Blantyre: CLAIM. (Kachere Monograph 13.) Van Gennep, A 1960. The rites ofpassage. London: Routledge & Kegan Paul. Van Rheenen, G 1991. Communicating Christ in animistic contexts. California: William Carey Library. Walls, A F 1990. The American dimension in the history of the missionary movement in Carpenter, J A and Shenk, W R (eds) 1990. Earthen vessels: American Evangelicals and foreign missions, 1880-1980. Grand Rapids: William B Eerdmans. Walls, A F 1996. The Missionary Movement in Christian History: Studies in the Transmission of Faith. Edinburgh: T & T Clark. Journals and Periodicals Bediako, K 2001. Scripture as the hermeneutic of culture and tradition. Journal of African Christian Thought 4 (1), 2-11. Chapman, M H 1997. Local church autonomy. SBC Life (December), 4-5 151
DeGabriele, J 1999. When pills don't work: African illnesses, misfortune and mdulo. Religion in Malawi 9, 9-23. Howell, A 1999. Researching Gospel and culture issues: Tools of research. Journal ofAfrican Christian Thought 2 (2), 22-28. Marwick, M G 1968. Notes on some Chewa rituals. African Studies 27 (1), 3-14. Mbiti, J S 1970. Christianity and traditional religions in Africa. International Review ofMission 59 (October), 430-440. Mijoga, H 1998. Bible and church growth in Malawi. Religion in Malawi 8 (April), 27-33. Perbi, A 2001. Symposium: Towards a theological perspective on culture and tradition: Towards a theological interpretation of historical tradition. Journal ofAfrican Christian Thought 4 (1), 12-14. Sanneh, L 1983. The horizontal and the vertical in mission: An African perspective. International Bulletin ofMissionary Research 7 (4), 165-171. Sullivan J L 1979. How Southern Baptists work together. The Baptist heritage series: Southern Baptist convention, associations, churches. Non-published works Banda, R 2001. Liberation through Baptist polity and doctrine: A reflection on the lives of women in the history of women in the Baptist Convention in Southern Malawi. MA Thesis, University ofMalawi. Baptist Mission in Malawi Primary Documents Manual 1995. Lilongwe: Baptist Publications. Bediako, K and G 2002. Gospel and culture: Scripture, Ancestors and the Gospel. Paper presented at GILLBT Scripture-in-use workshop. Akrofi-Christaller Memorial Centre. Ghana. Buku ka alangizi [s a]. Lilongwe: Baptist Publications. Chaponda, 0 J T 1998. Gule wamkulu in Catholic Lilongwe rural: Its cultural phenomenon and a pastoral problem. MA Module, University ofMalawi. Gamer, J 1998. History of the Baptist mission in Malawi: A rambling remembrance of some people and events in the history ofthe Baptist Mission in Malawi. Gwada Umvetse: Bukhu la alangizi (Roman Catholic), 1977. Lilongwe: Likuni Press and Publishing House. Ignasio, E M 1999. The christianisation of the traditional pre-puberty and puberty rites for girls and its effect on the society around Nkhwali area, Monkey Bay. MA Module, University ofMalawi. List ofBaptist churches, Lilongwe Association, 1999. 152
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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
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She mentioned that she did not know
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espectively (with pennission) ofbot
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port the teaching. The instruction
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6.2 CHILANGIZO CEREMONY AT CHIMENYA
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elderly people to mill their maize,
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women repeated most of what had bee
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There are dos and donts!' The whole
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Traditional beliefs. Things do chan
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such as phada (girls' game ofjumpin
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All the three ceremonies show that
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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 and 138: The meaning is that this is the cou
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: The National Atlas ofMalawi, 1983.
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
Page 189 and 190: Meaning: This is the time to be cou
Page 191 and 192: would punish her in different ways,
Page 193 and 194: Akakwatana. When in marriage. A dra
Page 195 and 196: 58. Ndamvera kwathu, yaya Mwana wan
Page 197 and 198: The Chingondo (Headcrown) Ritual We
Page 199 and 200: frightening them, or punishing them
Page 201 and 202: dancing team. After dancing for a w
Page 203 and 204: They are however, reminded that aft
Page 206 and 207: APPENDIX D (Translated with permiss
Page 209 and 210: 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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