FROM CHINAMWALI TO CHILANGIZO:

2.5 THE CHEWA COSMOLOGY
Lilongwe is a multi-religious city with a large representation of Christian and non­
Christian faiths. As Chaponda (1998:4) remarked 'within this multifold of religious
faiths is found a vibrant Gule Wamkulu or Nyau culture.' His observation is that the
gule wamkulu culture seems to be growing side by side with the Christian religions.
Gule wamkulu is at the heart ofthe Chewa traditional religion and below is a survey of
the Chewa cosmology which the Christian faith encountered.
In his comparative history of the Chisumphi and Mbona cults, Schoffeleers (1978:147­
149) argues that it has been established from the eighteenth and nineteenth centuries
documents, as well as from recent local research, that the cult of the Makewana shrine
in its traditional form was known as that of Chisumphi (rain-giver). Since this is one of
the Chewa names for the High God, it shows that the Chewa people believed in the
High God. Other names such as Leza (nurturer), Chiuta (rainbow), Mphambe (God of
thunder and lightening), and Namalenga (creator), are often used (Ott 2000:297-300 and
Van Breugel 2001:29-41). All these names are related directly to the natural phenome­
non ofrain, to creation, or to God's sustaining power (Ott 2000:299). They also relate to
the economic activities ofagriculture ofthe Chewa people (Bourdillon 1990: 115ft).
However, as in many African societies, the Chewa cosmology includes belief in the
reality of the spirits. According to Van Breugel (2001 :73-75), the Chewa believe in the
spirits ofthe dead, commonly called mizimu. These spirits include 'those of senior rela­
tives, those of one's own generation, and even those of one's descendants.' However,
the spirits of the dead senior relatives are also called mizimu ya makolo for they are
'more particularly the guardians ofthe ancestral customs (miyambo) and are 'considered
to have a position of authority with regard to the family group' (Ott 2000:73 and Van
Breugel 2001 :73). The Chewa believe that all the mizimu do interfere in the lives of the
living. Van Breugel (2001:74-75) further points out that the Chewa also recognize the
spirits ofthe dead chiefs. He also distinguishes the Chewa use ofmizimu (for all spirits),
azimu ('for spirits who trouble or punish the living'); the 'stupid spirits' (those who
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