FROM CHINAMWALI TO CHILANGIZO:

information must be in black and white so that everyone can read by her/himself. Thus,
the saying is true that 'when Christianity starts a dialogue with other cultures and relig­
ions, it never presents a culture-less version ofthe Gospel' (Ott 2000:24).
According to Amayi Phiri (1nL 13/7/01), nothing concerning the Malawian women's
question was done or discussed until after another year when the question was raised
again at the women's meeting. From then on the issue was discussed further and even­
tually they all agreed to have Christian instruction written down that embraces all the
ethnic groups. We may infer that during the 'silent' period, the missionaries would have
been consulting with the earlier missionaries on the issue for two missionary wives
remarked that it was difficult in those days to ask more questions about the cultural
practices of the people, especially in Lilongwe, because people were still suspicious of
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any enqUIrers.
5.4 BAPTIST RESPONSE TO INITIATION RITES
At a women's annual meeting in 1972 the women agreed to have a booklet produced.
They discussed and agreed to come up with instruction material for girls on puberty,
courtship, marriage, pregnancy, and birth ofthe first baby, similar to what the Presbyte­
rian Church had done following the Chewa traditional stages. Amayi Elizabeth Phiri, a
Seminary-trained pastor's wife 64 and Amayi Swafford, a missionary's wife, were chosen
to work on the booklet (Int. Amayi Phiri, 13/7/2001).
According to Amayi Phiri (1nL 13/7/01), work on the booklet started a year later. She
explained that since she and Amayi Swafford were staying in the same town, it was
easier for them to work together. For the Scripture verses, she said that they gave each
other assignments to go and find suitable verses for a particular rite.
It took us a long time, may be one year, to come up with a book. We never asked anyone,
not even the Presbyterians. We were writing in English and then in Chichewa.
Int. Amayi Phiri 13/7/0I
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