Zambia: Tracing Origins of Muchinga Traditional Ceremony

On August 14, 2020, Charles Siame was installed as the new sub-Chief Mwenipoka of the Namwanga people of Chief Katyetye's chiefdom in Isoka district in Muchinga Province.

At the installation ceremony which was also witnessed by Chief Katyetye, Mr Siame succeeded sub-Chief Moses Mwenisanzo Siame who died on May 20, 2016, at Nsansamwenje Village in Chief Kafwimbi's area in Isoka district.

Upon being crowned as the new Sub-Chief Mwenipoka, Mr Siame was given the title Wayimbila, which means "you have fought for this chiefdom and you have overcome".

The new chief, thus, joined others who had ruled before him, including Chiwuya, Kandewe, Masiwa, Mpazi, Mulonkwa, Nsalamba, Makunga Sumamuzwa, Nzoche, Mpochelamaka, Kalindawanga and Moses Siame.

The headquarters of the Mwenipoka chiefdom, Nzoche, is actually named after the eighth chief.

For many years, dating back to the period before British rule, both the Namwanga people in the Mwenipoka chiefdom and the Lambya people of Mweniwisi chiefdom celebrated a traditional ceremony known as Chikungu.

But upon his installation on August 2020, the new Sub-Chief Mwenipoka decided to rename the Chikungu ceremony as Muchinga traditional ceremony.

This was meant to distinguish it from the one performed by the Lambya people and restore the original meaning of Chikungu ceremony, which means ukupyela or "to cleanse the chiefdom".

The Muchinga traditional ceremony is what the Namwanga people of the Mwenipoka sub-chiefdom will be celebrating on Wednesday, June 29, 2022, at Nzoche Palace in Isoka district.

The Mwenipoka chiefdom lies 86 kilometres east of Nakonde district and about 88 kilometres north-east of Isoka district.

In the Namwanga language, Muchinga means "one who protects" or "that which protects".

It is a clan name which several people in the clan bear.

During the ceremony, the sub-chief arrives at the arena accompanied by Senior Chief Kameme of the Nyiha people of Malawi as guest of honour and godfather.

This gives the people assurance of him being a "Muchinga"; the one who is deemed to be the protector as he is charged with the duty of performing rituals that would cleanse the chiefdom and give it a new beginning and hope.

Sub-Chief Mwenipoka and Senior Chief Kameme have a unique relationship which is traditionally recognised by Chief Katyetye, Chieftainess Nawaitwika, Senior Chief Kafwimbi and Chief Mweniwisi.

The two, Sub-Chief Mwenipoka and Senior Chief Kameme, install each other.

The installation of Sub-Chief Mwenipoka is presided over by Senior Chief Kameme while the former is also responsible for the installation of the chief in that chiefdom. Sub-Chief Mwenipoka is carefully selected by the elders following family structures or family tree.

The name is submitted to Senior Chief Kameme who performs the duty of installing the new chief.

Simularly, Senior Chief Kameme cannot ascend to the throne without Sub-Chief Mwenipoka performing the traditional honour of anointing and installing him.

This reciprocal act between these two chiefs has united the people of Zambia and Malawi.

The two are traditionally inter-related and interlinked and one cannot exist without the other.

The anomaly of it all is that a sub-chief in Zambia installs a senior chief in Malawi.

Senior Chief Kameme and Sub- Chief Mwenipoka belong to the Siame clan together with Chief Kafwimbi of the Namwanga people of Isoka district and Sub-Chief Mwenimpanza of the Namwanga people of Nakonde district.

The practice of chiefs from different countries installing each other is also seen among the Namwanga people of Nakonde district.

The succession of Chieftainess Nawaitwika of Nakonde in Zambia is presided over by Chief Mukoma of Tanzania.

Sub Chief Mwenimpanza also plays a pivotal role in the affairs of Chief Kafwimbi.

The Muchinga ceremony is a celebration of the end of the year and the beginning of another.

It is a time when the chief gathers his people; a time of reconciliation and cleansing of the chiefdom.

It is a thanksgiving ceremony to God for the new harvest and the protection rendered throughout the year.

The chief receives reports from a representative of the villages under his jurisdiction.

He then addresses his people and responds to issues raised in the report.

He also touches on many developmental issues.

On the eve of the ceremony, no family is allowed to light fire in the whole chiefdom.

The highlight of the ceremony is making of fire by rubbing sticks on dry wood.

This is performed by a person appointed by the chief.

After successfully doing so, the people are then allowed to practice the art of making fire in the same manner.

This symbolises survival and hard work.

This act is an assurance made to the chief that the people are ready to work hard and overcome challenges.

The newly lit fire also means that the chief is well and alive and that the chiefdom is safe.

It is also a symbol of protection from enemies and wild animals.

When fire is lit, it is given to all village heads to symbolise a new season and a new beginning.

The fire is also meant to sweep and cleanse the chiefdom of all wrongs.

The wrong doers are corrected, punished or banished from the chiefdom depending on the gravity of the offence committed.

The ceremony is characterised by songs praising the chief who is referred to as Etatakulu.

There is eating, drinking and merry making.

Royal drums grace the night as people dance in jubilation.

Dancers come as far afield as Tanzania and Malawi.

(The author is a lecturer at Mulungushi University).

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