FROM CHINAMWALI TO CHILANGIZO:
FROM CHINAMWALI TO CHILANGIZO: FROM CHINAMWALI TO CHILANGIZO:
Secondly, and using the same song, another three (sometimes the same women) pairs did the pubic hair shaving demonstration. This took more time for each pair had to shave each other. Unlike in the bathing ritual above, where it was only the wife who bathed the husband and not vice versa. The women folded a piece of cloth into a shape of a man's sexual organ on his body. The one being shaved sat with legs up and the one doing the shaving knelt in front with a razor blade in her hand. They then changed. However, when the husband was shaving the wife they ended up having sex. There was a lot ofsinging and ululating from the women. The next was a demonstration on when a couple must abstain from sexual activity. A husband was making advances for sex to his wife who was lying down. The wife was refusing because she was having her period, the mother was away, or a child was sick. They showed that the man insisted and eventually succeeded and had sex with her. However, the teaching was that this should not happen that way. If it did, the mother or the child would suffer from mdulo disease. A demonstration on how to caress a husband and perform sexual activity followed while singing this song: 48. Tiye tiye Sewera naye Go ahead, go ahead Play with him Singing softly and standing facing each other, one woman held a folded piece ofcloth while the other caressed it. Then one woman sat with her legs stretched, while the other woman knelt facing the one seated. While kneeling, one started dancing and shaking her waist. She was then joined by the one seated, but now kneeling backwards. They both ended laying down on top ofeach other and simulating having sexual relations. When they had exchanged places, the women performed with the initiates, one acting like the husband and the other like a wife and vice versa. After this they and the room were very dusty. The girls were instructed not to shake offthe dust, because the witches might 'catch' the dust and use it to bewitch the girls. Then they sang another song, while demonstrating how to clean the husband's private parts after having sex. 49. Anzanu atere, atere, atere, atere Your friends do this, this, this 183
Akakwatana. When in marriage. A drama on a faithful and unfaithful wife was then performed in which the initiates acted the role of wives. Two couples performed. Each husband said to his wife, 'Since we have nothing in this house, I am going to look for work in the city.' The wives agreed and the husbands bid farewell to the mothers in law as well after explaining why they were going away. Upon their return, one husband found another man with his wife, who, ofcourse fled. The angry husband then went and complained to the namkungwi asking her, 'Did you really counsel her well? Look at what she has done!' It was therefore the responsibility ofthe namkungwi to sort out the matter with the couple in order to preserve the marriage. The other husband found his wife without any problem. After she welcomed him, he went to thank the namkungwi that his wife really understood the mwambo (counsel) that she was given. 'Look we are together again!' the husband proudly commented. Although no explanation was given to the girls, the drama itselfwas self-explanatory. The swearing in ceremony solemnized the rite. While the girls were seated, one namkungwi told them that this is very secret and should not be revealed to anyone. If revealed even their mothers would die. Then three anamkungwi and the three initiates formed a circle and knelt down in the middle of the room. They were very close to each other so that their heads were touching one another. It was difficult to hear or see most of what was being said or done. But while singing softly they were all beating the ground with their palms. Then I saw them swearing by pointing toward heaven, and mentioned Leza (literary, 'lightening,' but one of the Chewa names for God) (Breugel 2001:30). They beat the ground and swore several times. Additional songs from the mock ceremonies included: 50. Ukakatere x 3 Ifyou do like this Siukadya ntu wambalame You are not going to eat the bird's head Ukakatere x 3 Ifyou do like this, Siukamuona mwamuna You will not see a man The women sang while halfkneeling, and clasping hands, they danced in semi-circles, with closed legs. 184
- 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 and 190: Meaning: This is the time to be cou
- Page 191: would punish her in different ways,
- 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
Secondly, and using the same song, another three (sometimes the same women) pairs<br />
did the pubic hair shaving demonstration. This took more time for each pair had to<br />
shave each other. Unlike in the bathing ritual above, where it was only the wife who<br />
bathed the husband and not vice versa. The women folded a piece of cloth into a<br />
shape of a man's sexual organ on his body. The one being shaved sat with legs up<br />
and the one doing the shaving knelt in front with a razor blade in her hand. They then<br />
changed. However, when the husband was shaving the wife they ended up having<br />
sex. There was a lot ofsinging and ululating from the women.<br />
The next was a demonstration on when a couple must abstain from sexual activity. A<br />
husband was making advances for sex to his wife who was lying down. The wife was<br />
refusing because she was having her period, the mother was away, or a child was sick.<br />
They showed that the man insisted and eventually succeeded and had sex with her.<br />
However, the teaching was that this should not happen that way. If it did, the mother<br />
or the child would suffer from mdulo disease.<br />
A demonstration on how to caress a husband and perform sexual activity followed<br />
while singing this song:<br />
48. Tiye tiye<br />
Sewera naye<br />
Go ahead, go ahead<br />
Play with him<br />
Singing softly and standing facing each other, one woman held a folded piece ofcloth<br />
while the other caressed it. Then one woman sat with her legs stretched, while the<br />
other woman knelt facing the one seated. While kneeling, one started dancing and<br />
shaking her waist. She was then joined by the one seated, but now kneeling<br />
backwards. They both ended laying down on top ofeach other and simulating having<br />
sexual relations. When they had exchanged places, the women performed with the<br />
initiates, one acting like the husband and the other like a wife and vice versa. After<br />
this they and the room were very dusty. The girls were instructed not to shake offthe<br />
dust, because the witches might 'catch' the dust and use it to bewitch the girls. Then<br />
they sang another song, while demonstrating how to clean the husband's private parts<br />
after having sex.<br />
49. Anzanu atere, atere, atere, atere Your friends do this, this, this<br />
183