FROM CHINAMWALI TO CHILANGIZO:
FROM CHINAMWALI TO CHILANGIZO: FROM CHINAMWALI TO CHILANGIZO:
The first day's activities end with anamkungwi preparing food for the nyau late at night before the nyau go back to the dambwe (graveyard). They thus acknowledge the pres ence ofthe ancestors. The second day is called tsiku lophikitsa mowa (the day of re-boiling the beer) and is also known as tsiku logwira anamwali (the day of 'capturing' the initiates); or the day of mchezo wamfumu (the chiefs vigil). The main events for this day include the 'cap turing' of the initiates to go into seclusion and 'head cutting' (to begin hearing instruc tion) rituals. The girls are prepared at the mtengo to be introduced to the chief and the public at the bwalo (ground). In the evening the initiates perform a fire ritual around the village. After supper the zirombo perform their dances and the chiefs' vigil goes on while the rest sleep. Below is a briefdiscussion ofthe main events. The official 'capturing' of the initiates is usually done in the afternoon hours, although some carry it out in the morning. In the midst of the crowd, each namkungwi takes a girl, covers her with a piece of cloth and announces: Lero ndiwe namwali! Usatuluka kubwalo. (Today you are an initiate, do not go outside). They all join in ululating and take the initiates into the seclusion house (tsimba). The tutors (aphungu) are called to go and 'cut the head' (kudula mutu). The phungu (singular) is normally the one who named the girl at birth, or the mother may choose any trusted friend. 36 She stays with the girl and attends to her during the whole period ofthe initiation. The tutor continues to men tor the initiate even after the initiation to make sure that her initiate is living according to the expected lifestyle ofone wometa (who has been initiated). As soon as the girls are captured and taken into the tsimba, they are seated. Then the main namkungwi announces, 'dulani mutu! (cut the head!). The tutors make the girls kneel and each tutor whispers a saying into one ear and another into the other ear ofthe girl. Although kudula mutu literary means 'cutting the head', its general meaning is that chiyambi choti namwali ayambe kumva mwambo (it is now time for her to begin hear ing the counsel), and it involves just the whispering into the ears of the initiates. Any two ofthe following sayings are the usual ones to be said. 51
1. 2. 3. Mzako akati tsegula Kodi mtsegula bwa? Uku phunthu uku phunthu Pakati palenga de/a Tandiuza chalenga dela Chalenga dela m 'nkhole Nkhole yanga ndiukulu Phungu liri ndi mwambo Tsinkhinthi, mwambo m 'nkhole Kafunde, funda mwambo Mzako akati sendera Kodi msendera bwa? Uku kuli bawe uku bawe Pakati palenga dela Tandiuza chalenga dela Chalenga dela m 'nkhole Nkhole yanga ndiukulu Phungu liri ndi mwambo Sinkhinthi, mwambo m 'nkhole KajUnde, jUnda mwambo Mzako akati ndagona Ndagona kalambilambi Kalambilambi wamnjira Uyo apita wampsyitikiza Tandiuza wampsyitikiza Wampsyitikiza m 'nkhole Nkhole yanga ndiukulu Phungu liri ndi mwambo Tsinkhinthi, mwambo m 'nkhole Kafunde, funda mwambo When your friend says open How do I open? There is a mount here and one here And a gap in the middle Tell me what has caused the gap The menses have caused the gap My menses is adulthood The tutor has counsel The menses counsel is secret Learning, learn the counsel When your friend says move closer How do I move closer? There is a mat here and a mat there And a gap in the middle Tell me what has caused the gap The menses have caused the gap My menses is adulthood The tutor has counsel Menses counsel is secret Learning, learn the counsel When your friend says I lie I lie flat Lying flat on the path Everyone passing steps on Tell me who steps on The menses step on My menses are adulthood The tutor has counsel Menses counsel is secret Learning, learn the counsel Throughout the initiation period, the girls learn these sayings and the songs, for the sayings also serve as a password after their initiation. 3 ? However, my informants said that a girl cannot master all of them at her own initiation ceremony. She must attend other girls' initiations in order for her to learn more and be able to instruct others. After 'cutting the head', the girls (covered all round with cloth) are led to the mtengo wa namwali (the initiate's tree). At the tree, while the girls lie face down and are covered, the women sing and dance round them. Two women drummers also perform their drumming skill. One significant rite at the tree is the 'capturing' of the 'animal' which occurs after the singing and pointing at the girls: Chagona, chagona apa nchiani Chimzenga, chimzenga Lying, what is lying here? It is an animal, animal 52
- Page 10 and 11: 1. INTRODUCTION Ntchembere yanzeru,
- Page 12 and 13: My motivation, therefore, in the st
- Page 14 and 15: In her work, Women, Presbyterianism
- Page 16 and 17: This study covers female initiation
- Page 18 and 19: vation and interviewing. The method
- Page 20 and 21: church leaders, both men and women,
- Page 22 and 23: Scriptures in order to understand w
- Page 24 and 25: 2. THE 'RELIGIOUS ITINERARY'? OF TH
- Page 26 and 27: name of a person or his title to de
- Page 28 and 29: lineage, and the whole community. F
- Page 30 and 31: cross boundaries), and ziwanda ('ev
- Page 32 and 33: ciation and 'celebration ofthe powe
- Page 34 and 35: 3. THE EMERGENCE OF THE SOUTHERN BA
- Page 36 and 37: (2001:12) points out, three things
- Page 38 and 39: tongues. Hilary Mijoga (1998:31) no
- Page 40 and 41: 2002). The two groups continued sep
- Page 42 and 43: instrumental in supporting the idea
- Page 44 and 45: On the mission field not all missio
- Page 46 and 47: Autonomy is a term which expresses
- Page 48 and 49: that our likulu is in heaven, and t
- Page 50 and 51: Chewa is that menstrual blood is sa
- Page 52 and 53: girls are 'captured' and put in the
- Page 54 and 55: nity of both the living and the anc
- Page 56 and 57: evil intentions at the initiation c
- Page 58 and 59: Makanja or namkhwanya are masked da
- Page 62 and 63: Then at the end ofthe song all the
- Page 64 and 65: In the evening the initiates perfon
- Page 66 and 67: While singing the same song above,
- Page 68 and 69: the other being 'cutting' one's thr
- Page 70 and 71: ishing them, especially if any of t
- Page 72 and 73: stand and makes her jump over the s
- Page 74 and 75: has her menses. Ulemu is also manif
- Page 76 and 77: Teaching on the observance of taboo
- Page 78 and 79: importance of the ritual. The prese
- Page 80 and 81: When they are buried in the ground,
- Page 82 and 83: 5. CHILANGIZO: A CHRISTIAN RESPONSE
- Page 84 and 85: Merely to condemn their rites and g
- Page 86 and 87: Adopting the Christian faith, as Wa
- Page 88 and 89: She mentioned that she did not know
- Page 90 and 91: espectively (with pennission) ofbot
- Page 92 and 93: port the teaching. The instruction
- Page 94 and 95: 6.2 CHILANGIZO CEREMONY AT CHIMENYA
- Page 96 and 97: elderly people to mill their maize,
- Page 98 and 99: women repeated most of what had bee
- Page 100 and 101: There are dos and donts!' The whole
- Page 102 and 103: Traditional beliefs. Things do chan
- Page 104 and 105: such as phada (girls' game ofjumpin
- Page 106 and 107: All the three ceremonies show that
- Page 108 and 109: Generally, rituals Help people reme
The first day's activities end with anamkungwi preparing food for the nyau late at night<br />
before the nyau go back to the dambwe (graveyard). They thus acknowledge the pres<br />
ence ofthe ancestors.<br />
The second day is called tsiku lophikitsa mowa (the day of re-boiling the beer) and is<br />
also known as tsiku logwira anamwali (the day of 'capturing' the initiates); or the day<br />
of mchezo wamfumu (the chiefs vigil). The main events for this day include the 'cap<br />
turing' of the initiates to go into seclusion and 'head cutting' (to begin hearing instruc<br />
tion) rituals. The girls are prepared at the mtengo to be introduced to the chief and the<br />
public at the bwalo (ground). In the evening the initiates perform a fire ritual around the<br />
village. After supper the zirombo perform their dances and the chiefs' vigil goes on<br />
while the rest sleep. Below is a briefdiscussion ofthe main events.<br />
The official 'capturing' of the initiates is usually done in the afternoon hours, although<br />
some carry it out in the morning. In the midst of the crowd, each namkungwi takes a<br />
girl, covers her with a piece of cloth and announces: Lero ndiwe namwali! Usatuluka<br />
kubwalo. (Today you are an initiate, do not go outside). They all join in ululating and<br />
take the initiates into the seclusion house (tsimba). The tutors (aphungu) are called to go<br />
and 'cut the head' (kudula mutu). The phungu (singular) is normally the one who named<br />
the girl at birth, or the mother may choose any trusted friend. 36 She stays with the girl<br />
and attends to her during the whole period ofthe initiation. The tutor continues to men<br />
tor the initiate even after the initiation to make sure that her initiate is living according<br />
to the expected lifestyle ofone wometa (who has been initiated).<br />
As soon as the girls are captured and taken into the tsimba, they are seated. Then the<br />
main namkungwi announces, 'dulani mutu! (cut the head!). The tutors make the girls<br />
kneel and each tutor whispers a saying into one ear and another into the other ear ofthe<br />
girl. Although kudula mutu literary means 'cutting the head', its general meaning is that<br />
chiyambi choti namwali ayambe kumva mwambo (it is now time for her to begin hear<br />
ing the counsel), and it involves just the whispering into the ears of the initiates. Any<br />
two ofthe following sayings are the usual ones to be said.<br />
51
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