FROM CHINAMWALI TO CHILANGIZO:

evil intentions at the initiation ceremony as evidence of the powers of these deterrents.
A current example was of one chiefwho was reported to be very sick two days after the
day when women pounded maize for the mkangali ceremony. Three days later he died.
Almost everyone at the ceremony was saying that he must have done something at his
previous visit to the site and that was what had killed him. Another example was that
several years ago, at a chiefs mkangali ceremony, one namkungwi from Sekerere vil­
lage suddenly became sick during the function. Although she later revealed her mis­
deed, that she wanted a piece of the food for chizimba, she died because the medicine
was irreversible.
Whether or not these examples were just hearsay, many informants testified that the
mkangali ceremony is very dangerous because of the consequences if the deterrents
used are not powerful enough. 32 Other informants said that it is because mkangali is
such a menace that many chiefs no longer hold mkangali, for apart from its protective
nature, it can also harm girls, if an enemy succeeds. However, economic restraints also
hinder some chiefs from undergoing mkangali. Others pointed out that it is rare nowa­
days to see more than about three girls being initiated at mkangali.
Speaking in favour of the deterrents, one informant emphatically said that 'anthu ena
ndi achipongwe (other people have evil intentions). As such people want to harm others,
it is therefore important that a chief protects his mbumba (people). There are various
types of deterrents, each with different instructions and taboos to be observed. Thus the
fortification rituals, usually carried out a night before the ceremony or in the morning of
the first day, are mainly for the protection ofthe community and the girls from evil be­
cause of the power of the ceremony. However, the deterrents act also as offensive
weapons in that whoever comes with evil intentions is attacked.
Another area ofpreparation is that ofgule wamkulu (the big dance). It takes more than a
month to weave and construct the animal structures and have them ready for the chi­
namwali. A briefaccount ofa few ofthem and the type ofspirit each represents is given
below. 33
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