When the
boys of the region are of age and the numbers warrant it, the elders
will meet and decide on holding a mukanda - the rite of
passage into manhood. A host village
where the mukanda enclosure will be built, is selected -
usually the one with the most boys. This is the time that
the masked makishi make their appearance. The makishi
are the spirits of deceased
ancestors who have returned to the world of the living to
guide, assist and protect the boys and the village during
this time of transition. The masked ancestor spirits go from
village to village announcing that the Mukanda is near.
The whole region has a festive yet tense air to it. The night before the start of the Mukanda plenty of food
and katsasu (millet beer) is prepared for festivities.
A whole night of revelry takes place. The next day the
boys eat their last meal as the makishi start to
roam the village. The Nganga Mukanda (medicine man)
rubs protective medicine and clay (lisako) on the boys
and then
they are escorted to the "place of death" (kateteveje). Many of the makishi remain behind in the village to keep the
mothers and others at bay while others accompany the boys. Drums beat loudly so the
screams of the boys can be drowned out. The village doctor or
a chikenzi (penis doctor) performs the circumcision
(view
one I experienced here). The foreskins are kept and
thrown into a special forbidden area (kabulu) and the blood is collected in
gourds and not permitted to touch the ground. The penis is
then treated with special paste and antiseptics and wrapped with
bandages.
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Chikenzi
(Penis doctor) with knife in hand - (Komandoga) |
The boys are then taken to a special place
outside the village already chosen by the Nganga
Mukanda (medicine man) as the
site of the mukanda encampment. The site is chosen for
proximity to the village so the boys and the village can
communicate by song. It is also placed near a special tree
where the boys will urinate. It is built of branches
and bushes and will be home to the boys for the next few
months.
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Special
tree where boys urinate. - (Chivanda) |
For the first
two weeks of the mukanda, elder village guardians tend to
initiates, allowing for their wounds to heal. It is a very
private affair and few may enter the mukanda camp.
Magical carved pegs are placed at different areas around
the camp to push back bad forces and evil spirits. Sticks with animal blood known as
Lusumba
are also erected at different points around the camp. These are
there to warn women and the uncircumcised that they
are not permitted beyond this point. Transgressors are
whipped with sticks and pushed back.
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Bloodied
stick -" Lusumba"-
(Komandoga) |
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Exterior
of Camp with "munenga" (arched twig
structure in forefront). This will protect the
camp from bad "juju" and spirits. -
(Chivanda) |
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Entrance
to the mukanda camp with protective
"mikelunge" placed on top of the gate-
(Chivanda) |
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The
mukanda is seen as a living, breathing entity and
has it's own "body parts". The circular
symbol is the "eyes" of the mukanda, the
tall branches are the "ribs" of the
mukanda. The wall of the mukanda is the
"body" and the leaves are the
"liver". -(Chivanda) |
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The
eyes of the mukanda overlook the
"ndambi" or "window", through
which the leftover food is thrown out into the
forbidden place. None is permitted to go to the
forbidden place - (Chivanda) |
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The place where
the ashes of the fire are kept and the boys
urinate at night is known as the
"heart" of the mukanda (again referral
to the enclosure as a living entity). The figure
in the back represents Nyasemi - the
"mother" who gives birth to all the
"makishi" - (Chivanda) |
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Protective
medicines "mwima" are held in this
basket. The knife of the mukanda is also kept in
this basket. The stilt with chicken head is known as
"mbunti" and protects the camp -
(Chivanda) |
During this period the
the boys or "students" are forced to follow the
rules very strictly. Obedience and discipline are crucial.
During mealtime no one is permitted
to talk or move. Any disobedience results in the
confiscation of food. The boys must sleep in special pens
made of sticks pegged into the ground. They sleep directly
on the ground without any cover. They are not permitted to
touch the fire. They also spend many hours sitting,
without talking or moving. Disobedience results in a
strong lashing. The elders ensure that discipline towards
them, the attendants and the boy's parents is instilled.
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Sleeping
pens near the back of the enclosure - (Komandoga) |
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Young
initiate in sleeping pen. They sleep directly on
the ground with only the heat of the fire to keep
the warm. It is believed that the pens will make
the boys grow straight and tall - (Chivanda) |
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Young
initiates sit on their stools which also are used as
headrests. These are known as "chitavamo cha
peto" - (Chivanda) |
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Young
initiates, their "chikenzi" (penis
doctor) and myself. One holds the mingongo sticks
known as "the skeletons of the dead" and
the other a flywhisk used to keep flies away from
the healing penis. Each initiate in the camp has
both these objects - (Chivanda) |
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Initiates
being taught to play the mingongo sticks. These
are used to communicate with the village. The
initiates use these to notify the attendants at
night that the fire needs stoking, as they are not
permitted to touch the fire until their first bath
after the healing process - (Chivanda) |
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Here
I am being "initiated" in the art of
hitting the skeletons of the dead. A difficult rhythm
to keep indeed - (Chivanda) |
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Night
time in the enclosure. Sitting around the fire -
(Chivanda) |
The boys are also taught
about adult life. They are taught wood-carving, mask
making, weaving, and basketry. They are also taught tusoma
an iconographic writing or drawing. It is a written code
expressing abstract ideas, theologies, spirituality and other
philosophies.
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Tusoma
- markings and symbols in the sand. A written code
preceding the introduction of the written word by
Europeans - (Chivanda) |
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The
knowledge of these signs and their meanings were
part of the prerequisite for staying in the camp.
A fascinating glimpse into this stunning method of
portraying knowledge, meaning, theology and
history (Read
more about them here). |
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Attendant
weaving ceremonial costume. These are made of bark
fibers that are woven or crocheted. The
fibers are given color with natural pigments and
waxes - (Komandoga) - (view
the costumes in our collection) |
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Vegetal
colors applied to a Chikunza mask inside the
magical circle known as "Lusaki".
These masks are made of bark fiber and other
material over a twig frame - (Chivanda) |
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The
costume goes on - (Chivanda) |
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The
ancestral makishi will come to life! - (Chivanda) |
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Manapwevo
and Katoyo - they often make their appearance
together at the surrounding villages to collect
money and food for the camp - (Komandoga) |
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Katoyo
- the ugly mask representing the "other"
or outsider |
Manapwevo
- Young woman representing the ideals of beauty -
Symbol of fertility |
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Two
Chikunza makishi outside the camp. Symbols of
fertility. They assist the young boys in teaching
them to dance. Very powerful figures. The
distinction between the dancer and the makishi
blurs, one becoming the other in an astonishingly
intense presence - (Chivanda) |
Singing and dancing are
taught for hours or end. In fact, lots of chorus singing
takes place between the mukanda camp and the village with
the boys signing and the elders and mother responding in
song or ululating. Certain songs are sung both at
sunrise and at dusk.
| Sunset |
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lyinayi mukangongo, lyoliya. Chikuwakuwa chavamba
mukangongo, lyoliya. Vanoko kavatukwila mukangongo,
lyoliya |
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sun has gone, It is going to the grave, Going into
the grave as we sing. We sang to your mother, But
it going into the grave. Your mother does not sing
back to us and is sinking into the abyss. |
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Sporadic
song would break out suddenly, one unified voice
letting the village know all is well with the
young boys - (Chivanda) |
Dancing is a must and is taught continuously.
They repeat the dancing which involves the twisting of the
legs and the waist many times a day, days on end. It is a
very serious affair and only excellence is accepted.
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The
boys with their attendants. Getting ready for the
dance - (Chivanda) |
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Entering
the circle as the drums begin to crescendo in an
infectious rhythm - (Chivanda) |
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Yeah!
This is how it's done! - (Chivanda) |
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Taught to move
their hips, round and round, suggestive grinding, and
rhythmic twirling - (Komandoga) |
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Dance,
dance, dance until perfection is reached - (Komandoga) |
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Break
from the dance - photo op time - (Komandoga) |
Once the healing process
has taken place, the boys are led to the river for
purification. The boys are seen for the first time by the
whole village as they bathe for the first time. Masked
makishi are present to celebrate the event and to push
back over eager mothers. Once they return to the
encampment the boys can break down their sleeping pens and
sleep on mats and blankets. They are also permitted to use
knives, hunt, use fire and collect wood. They are also
instructed on what is taboo - and never to divulge the
secrets of the Mukanda school.
On the surface one sees the
circumcision, the discipline, and the training of adult
life. One the other level it was explained to me that the
mukanda is a covenant with the ancestors. The boys are now
"dead" to their childhood and have entered the
realm of adults and direct communion with their ancestors.
It is a significant religious affair.
The makishi make their
appearance at regular intervals in the region during the
mukanda ceremony. They are present in the preparation of
the event, at the snatching of the boys for circumcision,
at the encampment to assist in the teaching and dancing of
the boys, at the purification of the boys and at the end
of the of the Mukanda. They also go to the villages to get
food, money and other necessities for the mukanda and its
occupants. The Mukanda process is felt, and experienced by
the whole community. It is a communal event. One that
engulfs the region every 5-8 years. One can view some of
the makishi masks here.
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Makishi
running out of the bush into the village chasing everyone around, shouting and beckoning people to
bring out food and offerings for the mukanda camp. I
bumped into them in the village of Muanche in
2005. |
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Chikunza,
moves impressively through the village, fibered costume
swaying and twirling around him. Mwendumba and Utenu with
their keeled headdresses and weapons in hand jump shout,
crawl and writhe, keeping people away from
Chikunza. - (Muanche) |
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Utenu
the Angry one, dashing and thrashing. These
masked guardians of the camp do not only guide, protect and
instruct the young boys but play an active role in their
physical well being. - (Muanche) |
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Another
Utenu comes rushing and roaring out of the
bush. - (Chivanda) |
The last phase
(graduation) of the Mukanda takes place at the end of the
dry season (Oct. -Nov.) Lots of katsasu (millet
beer) and food is prepared the night before. Scores of masked makishi start
making their appearance for the festivities. They roam the
village dancing and performing, adding to the tension and
excitement of the big day. The boys are taken one last
time down to the river for their purification. They then
return to the camp. Later, the boys
dressed in grass kilt skirts, hats and adorned with
geometric symbols on their bodies, are led out of the
enclosure in single file. They are taken to an area close
by were they are grouped with the elders and reminded of their
oaths not to divulge the secrets of the mukanda school.
The boys are then taken single file into the village where
they are sat down on special mats and food and presents
are given to them. They dance and perform all night,
proudly showing their public dance. The dance that they
have been taught day in and day out. This is a huge
celebration that goes on into the wee hours of the
morning. At day break, the Mukanda enclosure is set
ablaze. All the secrets of the ritual go up in the roaring
flames while the attendants and elders dance and shout
into the beginning of the new day celebrating the new life of the
young men,
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Chisaluke
makishi - guardians of the young initiates milling
with the crowds - (Komandoga) |
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The
Tortoise being attended to. Such makishi come in
force at the end of the mukanda - (Komandoga) |
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The
Tortoise - Proud and strong amongst the throng |
Chikunza
dancing - in anticipation of the return of
the young initiates |
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Ndumba/Tambwe
- The Lion makes its entrance - (Komandoga) |
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The
Lion is roaring violently, head shaking - The boys
are returning to the village! |
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Initiates
ready to return to the village. Here they are
reminded once more not to divulge the secrets of
the mukanda to anyone. |
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Led
single file head down to the village. Their first
entrance since their circumcision. |
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On
display. Here they receive gifts and food. They
are not permitted to talk. |
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The
first dance. The village watches proudly as the
boys show them what perfection is. |
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Dancing
and dancing into the night. Katsasu beer and food
is plentiful. The village celebrates. |
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A
boisterous
and festive affair - Chisaluke makishis carried high! |
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The
fire rages and engulfs all traces of the Mukanda
enclosure and it's secrets. |
I
am very fortunate to have witnessed parts of this ritual.
I know that words and pictures can never replace being
there and experiencing such events in person. The sights,
sounds, smells and emotions evoked cannot be written down
or captured in photographs. I hope that I have managed to
inspire a sense of curiosity, a sense of understanding, an
urge to learn more. The people of this region are a proud
and culturally rich people. This is my way of saying thank
you to the villagers of Komandoga, Chivanda and Muanche. It is my
way of making their culture and beliefs more accessible.
So Long Chikunza. Until
we meet again!
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