FROM CHINAMWALI TO CHILANGIZO:

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After this ceremony, all the chiefs left for the house, leaving the girls to continue with the ceremony at the ground, but away from the spot for chipondamgaga. The next phase of the ceremony is referred to as the chiwulu-wulu ceremony. The girls were again taken outside the ground on the shoulders of the tutors and they re entered the ground while singing. The girls were not supposed to hold on to their tutors, but to dance according to the tune ofthe songs. 22. Taonani phwit 6 i maye (solo) Phwiti wasewera (all) Look at the bird (phwiti) mother Phwiti is playing The girls were shaking proudly only their shoulders. 'She is like this bird which plays closer to people without fear!' So it is also the girl's time to play for people to see. Then followed another song: 23. Namwali penya m 'mbuyomo de Penya m'mbuyomo The girls were also shaking while looking at the back. 24. Lumbe, lumbe, lumbe, lumbi Lumbe sangalala Initiate, look at the back, de Look at the back Night-jar x 4 Night-jar be happy At this song the girls stretched their hands sideways and looked at the crowd from side to side (called kuyangala or display) and the crowd applauded them. Many came and gave them money. The whole ceremony of the girls at the tree is called chiwulu-wulu from the verb kuwuluka (to fly). Sometimes this day is called tsiku la chiwulu-wulu (the 'flying' day). Like birds do fly, the girls were 'flying' on the shoulders, and that is why the girls were given names ofbirds. Another informant explained that this is a traditional way of displaying the girls to the men so that they can choose who they wish to marry. 8 175
The girls danced for a while and then were dropped to the ground. They then fonned a circle with their tutors while other anamkungwi continued to dance. 25. Lelele kalambe (repeated several times) Lelele, go and kneel The following songs were from other sources: 26. Kaluluwe, kaluluwe Kayende m 'bwalomu 27. Kudzakoko, kamsal/ Komake namwali Kuli nkhuku nkatenga You hare, you hare Go and walk in the ground Coming there, small millet At the initiate's mother There is chicken I will take 176 The above two songs are sung while the girls enter the ground whether they come on their tutors' shoulders or not. 28. Chigumukire, kaya, de! Chigumukire Yaya lero, yaya lero Kupanda mwana kutero Chagumukiraaa! 29. Kayalani mayi Kayalani mphasa Kayalani namwali agonepo 30. Tindiwe, x 3 Wabvala mkanda wanji Wabvala kaserekete Falling apart, don't know, de! Falling apart Yaya today, yaya today Being childless is like It has fallen apart! Spread the mat mother Spread the mat Spread the mat for the girl to lie down Tindiwe (Name ofa bird) What type ofbead are you wearing She is wearing the fine bead The girls lined up in front of the drummers, and while dancing and bowing a little, people came and gave them money. When they finished they walked away to the seclusion house. I was infonned that only their tutors and a few trusted friends of their mothers are allowed there. We therefore left for our home. In the evening the girls perfonned a door-to-door ritual. They went to each home in the village kupala moto (to take a hot piece of firewood). I observed as they came to our home with their heads covered. They lay flat at the door of the kitchen with their heads facing toward the kitchen. Their tutors covered the girls' entire bodies with a piece ofcloth. The tutors stood singing until my infonnant's father gave them money. Then the girls stood up, went into the kitchen, picked a hot piece of firewood each, and walked away to another house.
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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
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Human life is seen as a unity betwe
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The three case studies ofzilangizo
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With regard to the teaching content
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The booklet does not give instructi
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nences too great a strain as well a
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7. CONCLUSION: TOWARDS A CHRISTIAN
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The Scriptures say a great deal abo
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it is the mother who is normally ac
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about the fact that 'chikondi chang
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married couples as well, it would a
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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 and 182: 9. Mkanda de, mkanda wa mkamwa Ndat
Page 183: I left for the ground when a messag
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
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