FROM CHINAMWALI TO CHILANGIZO:

mony, that is, the first stage in the initiation rites for a chief. 30 He then arranges for
another ceremony called kuzulula mfumu at which the chief is given the right to own
nyau, and the ground for the nyau dances.(kugula bwalo) At this stage the chief begins
to acquire magical powers to protect his subjects, especially the nyau. It is after this
stage that the chief arranges for his mkangali rite as the final stage of the chiefs initia­
tion. It is also the highest level in terms of kukhwima(magical protection). Such a chief
is greatly feared by people, and he is more highly respected than the ones who have not
been through mkangali for they are regarded as mtsenye (children).
However, the paradox is that mkangali can only be held if there are girls to be initiated
at this ceremony. In fact, the leading initiate must come from among the chiefs sisters'
daughters. The sister should actually tell the chief that'Uyu mudzatulukire mkangali!'
(This girl is for your mkangalif), and this should be done upon the girl's first menstrua­
tion. If none of his sisters offers such a girl, then he cannot hold mkangali, and often
times it shows that there is not a good relationship between the chief and his sisters.
While the offering of her daughter strengthens their relationship, it is strengthened fur­
ther when everything goes on well at the initiation ceremony and when the girl(s) later
has children.
Although I attended part of the chiefs vigil at mkangali, it is not within the scope of
this paper to discuss this. What follows below is an exposition of the chinamwali for
girls at the same mkangali ceremony. As with any other major event, intensive prepara­
tion is made in terms ofboth material and spiritual requirements as shown below.
Mkangali is chizangala (celebration) and people look forward to it. A day is therefore
announced for each of the following activities: cutting firewood, grinding and milling
maize for flour. The chiefmay ask the whole community to participate in the activities,
and to make financial or material contributions. Some chiefs may exclude the Chris­
tians. The nyau community also begin the preparations for the big event. One or two
nyau dancers attend the preparations. Their role is mainly to frighten the women,
although it is termed as kusewera (playing)' with them. The neighbouring chiefs also
come kudzaonerera nzao (to watch their friend) on some occasions. Thus, the commu-
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