FROM CHINAMWALI TO CHILANGIZO:

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The night's ceremony may be as follows. (This is just oneexample of chinamwali. The instructresses should come up with many songs and drama with words from the Scriptures to make the rite more meaningful and interesting to the young women.) Machemebere ayimbe nyimbo (ziwiri ngakhale zitatu) kuti namwali adziwe chimene anthu abwerera, monga, The women should sing two or three songs concerning the purpose for the vigil, such as, 1. M'Baibulo, m 'Baibulo Muli mwambooo M'Baibulo, m 'Baibulo Muli mwalankhula In the Bible, in the Bible There is counsel In the Bible, in the Bible There is speaking Machembere aziimba akumuzungulira mtsikana atakhala. Ena a amayiwo atanyamula maBaibulo kumanja kwawo ndikumamusonyeza namwaliyo. Tanthauzo lake ndikuti ulangizi umene apatsidwe tsikanayo ndiochokera m'Baibulo. Popeza baibulo ndi Mau a Mulungu, ndipo Mulungu ndi amene adatilenga. Mwambo wa Mulungu ndiye wotiyenera ife. The women should be singing while going round in a circle with the initiate seated. Some of the women can hold a Bible in their hands and show it to the initiate. The meaning is that their counsel is from the Word of God, who is our Creator. It is God's counsel which we must follow. 2. Sinkadabweratu ine Sinkadabweratu pano Yandiendetsa mnkhole yakoyi I would not have come me I would not have come here It is your menses that have made me walk Mtsikana ali chikhalire ndi phungu wake pambali, onse adziimba atachita bwalo. Azizungulira, koma ena atayerekeza kubvala mwele, koma osabvula zobvala zawo. Atanthauza kuti onse abwera chifukwa cha mtsikana amene wakula. 'Tsopanotu walowa mbungwe la anthu akulu. ' While the girl is seated with her tutors, the others should be dancing in a circle while wearing something like the menses linen, but not actually taking offtheir clothes. They should explain the meaning that 'now you are mature, you are no more a child!' 3. Mukatere, mukatere Ndiko kukula kumeneku What you have done, you have done This is what maturity is Zimene zikuchitika panOZl ndichifukwa chakuti mwakula ndipo mulandire mwambo woyenera. What is happening here is because you have now come ofage and you need to be instructed. Tsopano ndi nthawi yakuti atsikana akale aperekere maumboni a khalidwe lawo kupyolera mu nyimbo ndi kubvina. Popezatu iwo tsopano ndi anthu akhalidwe labwino kunyumba kwawo, mmudzi, komanso kumpingo kwawo. After singing and dancing, the older girls should take the floor. The aim is to give their testimonies through songs and dancing that it is because they received the same teaching they are now good girls in their community, in their homes, even at church. 205
Machembere ayenera kumawafupa atsikanawa pamene akuimba ndi kubvina. The women should give monetary gifts to the girls as they dance. 4. Yeli ye/ele, tandiona mzako /ero Yeli, nkakumana ndi amfumu, ye/ele! Mpo mmagwada /ero ye/ele! Mwambo wake ngomwewu, Yeli ye/ele! Joy yaaa, look at me today Joy, when 1 meet with the chief, yaaa! 1kneel down today yaaa! It is the same counsel, Joy yaaa! Mizere yachiwiri ndi chitatu ya nyimboyi kumasintha nkumachula zimene adasintha monga, anzanga akandiputa, mpo simbwezera; nkaona agogo asinja, mpo mmawalandira; nkapita kuchalichi, mpo mmasesa lero, and so on. Mtsikana aliyense adzilowa mbwalo kuchula ndikusonyeza chomwe adasiyacho, monga kugwada, kusinja, ndi zina. Akatha apitilire kuyimba nyimbo iyi: Tanthauzo ndi lakuti, mwambo wake ndiomwewu umene tonse tinasinthikira khalidwe lathu loipa kutsata labwino. In the second and third lines, one girl at a time goes inside and mentions the thing she has changed from, such as 'I do not pay back evil for evil;' 1 now help the elderly;' 1 now clean the church building;' and so on. They should continue to sing the following song: The meaning is that this is the counsel we all receive which changes us from bad behaviour to good conduct. It is only Jesus who can change our bad behaviour. 5. Kodi n 'ndani adakusintha khalidwe? Ndiye Yesu, ndiye Yesu yekha, Ye/ele! Chikondi cha Yesu nchopambana, Ye/ele! Yesu, Kh% /athu, tasintha ife, Ye/e/e! Tidzamvera ndikukonda inu Yesu! Ye/e/e! Ye/ele! Who changed your behaviour? It is Jesus, it is only Jesus, Yaaa The love ofJesus is great, Yaaa! Jesus, our Ancestor, we have changed! We shall love and obey you, Jesus! Yaa! Yaa! Tanthauzo la nyimboyi ndi kuti anthu akuyamikira kusintha kwa khalidwe lamtsikanayu. Yankho lake akuti popeza iye adasiya kuopa mizimu, lero akukonda Kholo lenileni, Yesu Khristu amene akukangalika kumukondweretsa ndi kumumvera. The meaning is that other people are admiring the girl's changed behaviour; the response is that it is because of her moving from dread ofancestors to love ofThe Ancestor, Jesus Christ, that her concern is now to please and obey him. Potsiriza gawo limeneli payenera kukhala kupuma panthawi yochepa, pamene anthu amwe chakumwa chimene chakonzedwa. At break time some drinks are served. Gawi lachiwiriri, amayi busa kapena mlangizi atsegule ndi pemphero lakuthokoza Mulungu: The pastor's wife or one instructress should begin the second part with a prayer ofthanksgiving to God. Zikomo Ambuye chifukwa chakutitsogolera gawo loyambali. Zikomo chifukwa cha umboni wa atsikana awa amene atamva mwambo wanu, 206
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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
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9. Ndinu mudanlenga inetu eee! Muda
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Onse azibvina akugwira thupi lawo n
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tion and gift-giving time. While al
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7.5 CONCLUSION The aim of this litu
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Chapter two 7. See Howell, A (2001)
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also be either a Christian or a non
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51. Chingondo must have a very sign
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Chapter six 67. Although the pastor
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SOURCES CONSULTED 1. Primary source
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--- 1995. Christianity in Africa: T
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The National Atlas ofMalawi, 1983.
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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
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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
Page 211 and 212: Gwiritsani ntchito ndime zalembedwa
Page 213: Ndi udindo wa alangizi kukonza maph
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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FROM CHINAMWALI TO CHILANGIZO:

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