FROM CHINAMWALI TO CHILANGIZO:

At the ground the instructresses and the initiates join the dancing chiefs. After dancing
for a while the onlookers give monetary gifts to the chief initiate and to the girls. While
still dancing they all move to the spot where the deterrents were planted for chipo­
ndamgaga (stepping the soiVland) ritual. The chief, his wives, his instructresses, and the
girls dance with all their feet meeting at the spot, while singing,
Chiponda mgaga, de de
Wachiona chiponda mgaga
The stepping ofthe soil, de de
You have seen the stepping ofthe soil
Meaning: 'This is the initiation you were looking forward to, and this is the girl initiate
that you were given.' (Referring mainly to the leading girl). This is an official introduc­
tion ofthe girls to the authorities.
The next phase of the ceremony is referred to as the chiwulu-wulu ceremony.42 Carried
on the shoulders of the tutors, the initiates dance, displaying their beauty to the public
(kuyangala) (see Plate 2). Most of the songs mention the names of birds such as phwiti
and lumbe. For example the following song is sung while the girls proudly shake only
their shoulders:
Taonani phwiti maye
Phwiti wasewera
Look at the phwiti (name ofbird)43
Phwiti is playing
Meaning: 'The girl is like this bird that plays closer to people without fear. So it is also
the girl's time to play for people to see her.'
At the following song, the girls stretch their hands sideways and look at the crowd from
side to side (called kuyangala or display) and the crowd applauds them. Many come to
give them money.
Lumbe, lumbe, lumbe, lumbe
Lumbe sangalala
Lumbe (the name ofa bird)44
Lumbe be happy
When the ceremony at the ground is finished, the girls bid farewell to the seated chiefs
by bowing, then they walk away to the tsimba (seclusion house.) I was informed that
only their tutors and a few trusted friends oftheir mothers are allowed into the seclusion
house.
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