FROM CHINAMWALI TO CHILANGIZO:

Much skill and more time are given to the instruction concerning marriage issues. In
fact it forms the climax of all the teaching during the solemn vigil. It is performed late
in the night when most ofthe people are supposed to be asleep. Procreation in the mar­
riage context is the vital role in adult life. The initiates must be well instructed so that
nothing is left to chance. 56 For this important role, preparation for married life begins
even before the initiation, when young girls are taught the elongation of their labia
minora (also called makutu [ears], or makwerero [stairs or ladders]). Its importance is
stressed in the songs at the initiation, such as Usangoyamba mchiwale, mwana wanga,
anzako akuna nyini! (Do not just be playing while your friends are doing the elonga­
tion!). This is practised in some African societies and the beliefis that without the elon­
gated labia minora, the husbands do not enjoy having sex. (Linden quoted by Chakanza
1998:159).57 Concerning the same practice by the Yao people in Tanzania, Fiedler
(1996: 189, 206) argues that this act is designed to make a girl 'more desirable and
acceptable to a man.' Many female informants also stressed that a woman who has no
makutu (ears) or makwerero (stairs) can be divorced because there will be nothing to
hold the male sex organ when having sex. 58
The significance of sexual activity for married couples is brought home when the
women instruct by actually demonstrating what should be done before to arouse each
other, during the actual act, and the clean-up after the act. Other tips for 'successful
marriage,' such as shaving each other's pubic hair, bathing the husband, or feeding him
are also included in the instruction. Instruction on sexual fidelity in marriage, especially
on the part of the wife, is demonstrated by the dramatization of the instruction, which
marks the end ofthe instruction session on marriage issues. Most ofthe instruction is to
'please' the husband. However, in some songs the teaching is to reprove irresponsible
husbands. Husbands are expected to fulfill their conjugal rights, as well as take care of
their wives by providing food and clothing. Complaints are echoed in the women's
songs such as: Amnanga chakale-kale, eae! Takodolani awo ndigona ndekha ine! (My
husband, it has been a long time, eae! Please call him, I am sleeping alone!). Or, Nsalu
mnjiti oMwale? Kodi mumannamiza? Paja munkanena nsalu nkabvala! (Where is the
cloth Mr Mwale? Were you lying? You remember you said that I would be clothed!).
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