FROM CHINAMWALI TO CHILANGIZO:

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ana a RN/AIDS amene alibe mankhwala ochiritsa. Mankhwala abwino ochinjiriza ndiwo a kudziletsa, osachita chigololo. Osalolanso kugwiritsa ntchito makondomu. Ayenera kulemekeza Mulungu mwa kusunga thupi lake moyenera. The instructresses should explain well the danger of contracting venereal deseases like syphilis or gonorrhoea. The most deadly disease is HIV/AIDS which has no cure. The best remedy is a self-controlled lifestyle, not indulging in sexual immorality. Unmarried girls should not even agree to sleep with men who use condoms. The girls must honour God by keeping their bodies pure. Potsiriza nthawi yammamawa alangizi amusambitse mtsikanayo ndi madzi ofunda, abvale zobvala zabwino. Musimbamo ayenera kukonza bwino. Ndi nthawi yoti atsirize kumulanga akumusupa mtsikanayo. Mai a mwanayo ayenera kuyamba gawo limeneli. Adzimuyamikira kapena kumuzuzula uku akuponya ndalama pamtsikanayo. Onse achibale akatha, alangizi aonjezere ndi kutsirira ndemanga pa mau a makolo. Wena wonse achitenso chimodzimodzi, kuponya ndalama pamene akumulangiza. Alangizi berezenso ziphunzitso . . . zm mmunS1Illu. At the end in the early morning hours the instructresses should bath the initiate with warm water and let her wear nice clothes. They should clean the room, ready for the last section ofthe instruction and gift-giving time. While all are seated, the mother should begin commending and rebuking the initiate while throwing her gifts to the girl. Other relatives should follow. The instructresses should repeat for emphasis where necessary. The rest do likewise while throwing their gifts. The instructresses should repeat instruction on the following points: Lero mwakula chifukwa cha chikondi cha Mulungu. Yesu adanena kuti lamulo lalikulu ndi 'kukonda Mulungu ndi mtima wako wonse, ndi moyo wako wonse, ndi nzeru zako zonse, ndi mphamvu yako yonse, ndi kukonda mzako monga udzikonda mwini' (Marko 12:30-31). Apitirire kumuuza mtsikanayo kuti: Today you ae now an adult because of God's love. Jesus said that the greatest command is 'to love God with all your heart, with all your sould, with all your mind, and with all your strength,' followed by 'loving your friend as you love yourself (Mark 12:30-31). Continue instructing the young woman that: Asamasewere ndi ana ochepa msinkhu popeza iye wateremu wakula tsopano. Not to play with children since she has now matured. Adzilemekeza makolo, mafumu ndi akulu. To respect parents, chiefs and elders. Adzikhala womvera. To be obedient. Adzipewa mabodza, kuba, ndi ndeu. To avoid lying, stealing, and fighting. Adzikhala wolimbikira pa kugwira ntchito pakhomo, mmudzi, ndi kumpingo. To be industrious in the home, in the village, and in the church. Adzilimbika kupita kuchalichi kukapemphera. To be committed in attending church services. Asamalumbira ndi kutchula dzina la Mulungu pachabe. Not to swear and mention God's name in vain. 211
Adzichitira ulemu nyumba ya Mulungu. To respect God's house. Alangizi apitirize kulimbikitsa kuti kubvinidwa kotereku kukukhadzikitsa uChewa wake komanso chiKhristu chake. Ndipo khalidwe lake losinthika lidzakhala umboni kwa atsikana ena kuti nawonso afune kubwera kwa Yesu ndi ku mpingo wake. The instructresses need to emphasize to the initiate that going through this Christian chinamwali establishes her identity as a Chewa woman, and as a Christian. Her changed behavious should be a testimony to her friends so that they will also desire to come to Jesus, to join his church, and to go through the Christian chinamwali. Potsiriza peni peni apempherere namwali kuti Mulungu amuteteze ndi kumuthandiza adzisunge mpaka akalowe m'banja. Wopemphera amusanjike manja namwaliyo pomupempherera. Kudya ndi kumwa onse pamodzi ndi kubalalikana zitseke zonse. Alangizi ndi aphungu amuperekeze namwaliyo kwawo nthawi yakurnmawa, ndipo amwaliyo atafundira nsalu kumutu kwache. Adziyimba nyimbo iyi: At the end the initiate should be prayed for that God should protect her and help her to remain pure until marriage. The one praying should lay hands on the initiate. Eating and drinking together should end the ceremony after which people can disperse. The instructresses and the tutors should escort the girl home while singing: 18. Mtetezi wanga Yesu Mtetezi wanga My protector is Jesus My protector Wotsogolera nyimbo adzisintha sintha mawu ndikuikira wena monga 'momboli wanga, , 'mchiritsi wanga,' 'ndimbuye wanga.' Akalandiridwa kunyumba alangizi apemphererenso mtsikana pamodzi ndi makolo ake, kuyamika Mulungu chifukwa cha mwambo wonse umene mtsikana walandira. The leader should be mentioning all that Jesus is, such as 'my saviour,' 'my healer,' my lord,' and so on. At home the instructress should pray with the girl and her parents thanking God for the ceremony and the instruction the girl has received. Sabata yotsatira, panthawi yamapemphero payenera kukhala kamwambo kochepa kumulandira mtsikana ku mpingo. Amfurnu aitanidwe kudzaonerera. Potsiriza mapemphero pakhale chiyanjano ndi kumwa thobwa pamodzi kusonyeza umodzi wa anthu. The following Sunday, during the worship service, there could be a small ceremony to introduce and incorporate the young woman to the wider society. The chief or his representative should be invited to the worship. A drink of sweet beer should be served at the end of the service to symbolize an act of fellowship while embracing into the corporate body offaith. 212
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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'
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GLOSSARY OF CHEWA WORDS· Abambo Ab
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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 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: Amayiwo ayenera kusonyeza ntchito y
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