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FROM CHINAMWALI TO CHILANGIZO:

FROM CHINAMWALI TO CHILANGIZO:

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Teaching on the observance of taboos is very important in Chewa society. Most of the<br />

taboos require sexual abstinence. According to Van Breugel (2001: 172-73), this is due<br />

to the belief that 'sexual activity, sexual and menstrual fluids are highly mysterious and<br />

powerful and therefore dangerous.' Ifthe taboos are not properly observed, the result is<br />

that the mizimu become angry, hence they can punish by withdrawing fertility, or<br />

inflicting sickness on the 'law breaker', or even death to a child.<br />

The demonstration on sexual taboos is usually through drama showing a husband mak­<br />

ing sexual advances to his wife. The wife refuses because she is either having her<br />

period; the mother is away; or a child is sick. The women demonstrate that the man suc­<br />

ceeded after several attempts. They use the drama to teach that this should not happen<br />

for it is the wife's responsibility to refuse.<br />

The vigil for the girls and the machembere (elderly women) is the focal point for the<br />

girls' chinamwali, at whatever occasion the girls' are initiated, and sex education is the<br />

main event. The belief is that any girl who has not been traditionally initiated 'does not<br />

know anything.' She is ignorant, therefore is a 'child' and cannot marry one who is ini­<br />

tiated.<br />

4.6 INTERPRETATION AND MEANING OF <strong>CHINAMWALI</strong><br />

The above description and analysis of the initiation ceremony for girls shows that ini­<br />

tiation rites play a very significant religious, social and educational role in Chewa<br />

society. However, in addition to the form, initiation rites, like other religious rituals, are<br />

also symbolic in nature and an understanding of the generalized meanings and the<br />

underlying particular meanings ofthe rite will be helpful in our evaluation as to whether<br />

the Christian faith responded adequately to the chinamwali.<br />

According to Van Gennep's classification of rituals, initiation rites come under the<br />

category of rites ofpassage, which involve rites of separation, rites of transition, and<br />

rites of incorporation (1960:1-11). Van Gennep's classification is similar to Turner's<br />

67

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