FROM CHINAMWALI TO CHILANGIZO:

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No explanation was gIven but the women demonstrated two people fighting, a daughter and her mother. The meaning is that the rude girl who does not want to be initiated will go back and fight her mother, blaming her for sending her to be initiated by the elderly women. 39. Anga ine nkutere, nkutere x 2 Kukoleza moto ndi mtumbo Nthiwatiwa How can I do this, this Making fIre with the anus Nthiwatiwa (name ofa bird) Again no explanation was gIven, but the wom.en were kneeling backwards and shaking their waists (kudikhula) showing that having sex is a lot ofwork. 40. Kumana, kumana mmtsikana x 2 Mmati undipatse Wabvundikira Refuse, refuse, the girl I wanted you to give me You have covered Although there was no explanation, they were kneeling backwards and dancing as in 30 above, but in the end they closed the thighs tight together and laid to one side. It means 'refuse to have sex, 41. Iyeyeye, ndiye adaona Iyeyeye ndiye adaona mwana This oneeee, is the one who saw This oneeee, is the one who saw the child No explanation was given to the girls, but it means that the woman who saw the girl's first menses is the one who reported to the chief. 42. Usakalawirire ko mako Ukapeza chiri nganganga Ukapeza nakwatana Ukapeza chiri nganganga Pamnyendo Do not go early at your mother's You will fmd it tight there You will find them having sex You will fmd it tight there On the leg The explanation to the initiates was that they should not just enter their mother's house without knocking first, for they may find their parents having sex, which is taboo. They must knock and wait for a response. Ifthere is no response, they can just be cleaning outside the house. 43. Namwali ngwamwano uyu Chikhala kwathu Mkadaachita nngwandula This initiate is rude If it was at my home I would have punished her heavily Although no explanation was given, the song is self-explanatory. Many women said that if a girl is reported to be a rude one, then while singing the song, the women 181
would punish her in different ways, such as pinching her, rolling her on the ground, taking offall her clothes and passing her on to one another like a ball, and so on. 44. Sinkadabweratu ine Sinkadabweratu pano Yandiendetsa nnkhole yakoyi I would not have come, me I would not have come here It is your menses that have made me walk It is because the girl has reached puberty that 'I am found here for the rite.' 45. Bvulani tioneko, tioneko, kodi Bvulani tioneko uchembere Ati siuyu tioneko Undress so that we see, we see Undress so that we see womanhood They say, here it is we see As the women sang the above song three women took off their own clothes, one by one until they were left with only big short pants, and continued to sing: 46. Uyo apande kubvula pano Ali ngwala The one who does not take offclothes It means she is in menses The women told the initiates, 'Now that you have been initiated, do not go out and tell others that you saw so and so's nakedness!' My informant said that if people were generous in their giving ofthe monetary gifts, even the male drummer would take off his clothes (except his underwear) and dance. It was now in the morning and many women had walked out. About thirty were remaining and some women were saying 'let us do quickly for it is now clear.' 1 soon understood what they meant. It was sex education time. Three pairs of women demonstrated first, then three women would pair with the three initiates and perform also. The first rite was how to bath the husband: 47. Ukatere, ukatere, Potsuka oMwale You go and do like this, like this When cleaning Mr. Mwale (name) They showed the wife bathing the husband from the head, part by part, washing and stretching him, down to the feet. When the three pairs finished, one from each pair formed a pair with the initiate and did as shown. 182
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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
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seclusion until the chinamwali cere
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Please note that singing, dancing,
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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 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: Meaning: This is the time to be cou
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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