FROM CHINAMWALI TO CHILANGIZO:

More documents

Recommendations

Info

The instrucress begins: 13. Mwana namwali tandiuza Mkanda wamfumu, mayeee! Mkanda wamfumu mayeee Mwana namwali tandiuza Mkanda wamfumu mayeee! Initiate tell me The chiefs bead, yee! The chiefs bead, yee! Initiate, tell me The chiefs bead Then the girl goes and whispers to the instructress the correct meaning. In this case, she whispers: M'machende (It is testicles). If she is right, they sing (after every right response): 14. Uyuyu ndiye adameta Uyuyu ndiye adameta Lu lu lu lu 15. Mwana namwali tandiuza Mpando wamfumu She whispers: bumbu (It is the vagina) 16. Mwana namwali tandiuza Sanza mphiri The girls responds: Mmabvuzi (Pubic hair) 17. Mwana namwali tandiuza Sathyola ndiwo She whispers: Nzama (A nut) 18. Mwana namwali tandiuza Maanga ankhanga The girls responds: Chingondo (the head crown) 19. Mwana namwali tandiuza Kkapanda maso The girl's response: Mbolo (Penis) 20. Mwana namwali tandiuza Nsawerengeka Her response: Hair This one is the initiated one This one is the initiated oneee Lulululu Initiate tell me The 'chiefs chair' Initiate tell me What is rugs in the hill Initiate tell me What is not picking relish Initiate tell me A guinea fowl's stripes Initiate tell me That without eyes Initiate tell me Countless 173
I left for the ground when a message came that the women should hurry up with the girls as the people were waiting for them. The ceremony at the Ground At the ground I found the chiefs coming out of the chiefs house entering the ground in a line for a dance called mnjeza. The men were holding either a stick or a branch, but the new chief was holding a flywhisk and had put on a hat, and a gown. The colour of the gown was same as that of his two wives traditional suits (sky blue). There were six men and sixteen women. While the drumming continued, they danced in a circle, changed to a semi circle, then 174 to a line, and so on. Sometimes they danced around the big tree or lined up in front of the drummers. Those who were seated went to give money gifts, especially to the new chiefwho was dancing vigorously. I did not record the songs for this dance. Then the girls came in lined up with their tutors, but without the decorations on their faces. I noticed that the girls wore a piece of cloth on top of their skirts folded in a triangular way. I was informed that since they would be carried on the shoulders, the cloth would be like long pants. They joined the dancing crew for a while and went out running. They went back to the tree, and after a short while came back with the decorations on. I was informed that they had made a mistake to bring the girls already decorated at first. The girls joined the dancing, but were not dancing close to the men. The ground was packed with onlookers. The chipandamgaga ceremony (stepping the soil) then commenced. In the midst of the crowd, all dancers moved a few meters away from the big tree to a spot where the magical deterrents were planted. The chief, his wives, the instructresses, and the girls were dancing with all their feet meeting at the spot. 21. Chiponda mgaga, de de Wachiona chiponda mgaga The stepping ofthe soil, de de YDU have seen the stepping ofthe soil Meaning: This is the initiation you were looking forward to, and this is the girl initiate that you were given. (Referring mainly to the fIrst girl to be given to the chief).
Page 1:
FROM CHINAMWALI TO CHILANGIZO: THE
Page 4 and 5:
MWACHIDULE Chimangiriro ichi chikuf
Page 6 and 7:
TABLE OF CONTENTS DECLARATION n ABS
Page 8 and 9:
MAPS........................•...
Page 10 and 11:
1. INTRODUCTION Ntchembere yanzeru,
Page 12 and 13:
My motivation, therefore, in the st
Page 14 and 15:
In her work, Women, Presbyterianism
Page 16 and 17:
This study covers female initiation
Page 18 and 19:
vation and interviewing. The method
Page 20 and 21:
church leaders, both men and women,
Page 22 and 23:
Scriptures in order to understand w
Page 24 and 25:
2. THE 'RELIGIOUS ITINERARY'? OF TH
Page 26 and 27:
name of a person or his title to de
Page 28 and 29:
lineage, and the whole community. F
Page 30 and 31:
cross boundaries), and ziwanda ('ev
Page 32 and 33:
ciation and 'celebration ofthe powe
Page 34 and 35:
3. THE EMERGENCE OF THE SOUTHERN BA
Page 36 and 37:
(2001:12) points out, three things
Page 38 and 39:
tongues. Hilary Mijoga (1998:31) no
Page 40 and 41:
2002). The two groups continued sep
Page 42 and 43:
instrumental in supporting the idea
Page 44 and 45:
On the mission field not all missio
Page 46 and 47:
Autonomy is a term which expresses
Page 48 and 49:
that our likulu is in heaven, and t
Page 50 and 51:
Chewa is that menstrual blood is sa
Page 52 and 53:
girls are 'captured' and put in the
Page 54 and 55:
nity of both the living and the anc
Page 56 and 57:
evil intentions at the initiation c
Page 58 and 59:
Makanja or namkhwanya are masked da
Page 60 and 61:
The first day's activities end with
Page 62 and 63:
Then at the end ofthe song all the
Page 64 and 65:
In the evening the initiates perfon
Page 66 and 67:
While singing the same song above,
Page 68 and 69:
the other being 'cutting' one's thr
Page 70 and 71:
ishing them, especially if any of t
Page 72 and 73:
stand and makes her jump over the s
Page 74 and 75:
has her menses. Ulemu is also manif
Page 76 and 77:
Teaching on the observance of taboo
Page 78 and 79:
importance of the ritual. The prese
Page 80 and 81:
When they are buried in the ground,
Page 82 and 83:
5. CHILANGIZO: A CHRISTIAN RESPONSE
Page 84 and 85:
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 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 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: 9. Mkanda de, mkanda wa mkamwa Ndat
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
Page 211 and 212: Gwiritsani ntchito ndime zalembedwa
Page 213 and 214: Ndi udindo wa alangizi kukonza maph
Page 215 and 216: Machembere ayenera kumawafupa atsik
Page 217 and 218: Anthu onse nkuseka. Ndipo anamkungw
Page 219 and 220: Amayiwo ayenera kusonyeza ntchito y
Page 221: Adzichitira ulemu nyumba ya Mulungu
show all

FROM CHINAMWALI TO CHILANGIZO:

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?