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content[0]='Click on any of the thumbnails above to see an enlarged image<br>or one of the links to the left to read more.<br><br><span class="copyright">All images found within this site, may not be reproduced or<br>transmitted in any form, without the prior written consent of<br>Douglas Curran.</span>'
//page 1
content[1]='<span class="subhead">Ndapita ku maliro</span> (nkhuku mutsekele)<br><i>"I am going to the funeral, lock up the chicken"</i><br>An old man instructs the young relatives of the deceased to<br>strictly observe the taboos against sexual activity during the<br>time of the funeral rites. The ancestor spirits are "cool", as<br>are the recently dead. "Ndapita..." warns against bringing<br>"hot" living persons into proximity with the coll souls of the<br>spirits which would create "ndulo", a wasting disease caused<br>by contravening the rules of sexual conduct. Kalindiza village,<br>Kachindamoto district.'
content[2]='<span class="subhead">Ndapita ku maliro</span> (nkhuku mutsekele)<br><i>"I am going to the funeral, lock up the chicken"</i><br>An old man instructs the young relatives of the deceased to<br>strictly observe the taboos against sexual activity during the<br>time of the funeral rites. The ancestor spirits are "cool", as<br>are the recently dead. "Ndapita..." warns against bringing<br>"hot" living persons into proximity with the coll souls of the<br>spirits which would create "ndulo", a wasting disease caused<br>by contravening the rules of sexual conduct. Lunguzi village,<br>Kachindamoto 1998'
content[3]='<span class="subhead">Chimbano</span> (sitting on graves) <i>"The Big Trap"</i><br>In different locales the meaning of Chimbano shifts slightly.<br>His black painted face symbolizes the darkness of death, while<br>his horns represent his indulgences with sorcery. Chimbano<br>compromises the future life of the group by his attempt to<br>seduce women during the rain rituals and not observing the<br>ritual \'coolness\'. Other meanings indicate Chimbano to be an<br>evil person with the propensity to steal from the family group,<br>even stealing the life force of children (the future of life).<br>Kudzoye village, Dedza 1999'
content[4]='<span class="subhead">Nyikwi</span> Similar to "Kamano". Nyikwi is a hunter/messenger,<br>seeking game (nyama) as men seek out women. Chembe<br>village, Salma 1999'
content[5]='<span class="subhead">Nyata</span> The <i>"naked hunter\'s"</i> name plays on the Chichewa<br>word "Kumyata" (to squat down) and "Kunyata" (to be sticky).<br>Nyata indicates prohibitions against sexual activities with<br>menstruating women (part of the rules governing "ndulo").<br>His reversed bow and/or arrow symbolizes that the<br>game/women are unavailable, he must not "hunt". Chirombo<br>village, Lilongwe 1998'
content[6]='<span class="subhead">Pedegu</span> <i>"The Orphan"</i><br>Pedegu is unable to provide for himself. He did not listen to<br>the advice and teachings of his parents and now that they are<br>dead he has no one to support him and lacks the skills to look<br>after himself. The women at the dance ground tease him with<br>a sexual come-on, knowing that Pedegu is impotent in all<br>ways imaginable. Kalindiza village, Kachindamoto 1999'
//page 2
content[7]='<span class="subhead">Chadzunda</span> <i>"The Chief/The Old Deaf Man"</i><br>The mask of chiefly authority, Chadzunda is the leader of the<br>spirit world, and as such comes to the house of the deceased<br>to touch the dead and claim them. His black face ties him to<br>the deterioration of the grave. In the bwalo, he often is<br>accompanied by Maria, with whom he dances and is regarded<br>as her husband. Some masks of Chadzunda are carved in the<br>direct likeness of specific chiefs and are danced in their<br>remembrance. Mafukose, Harare, Zimbabwe 1996'
content[8]='<span class="subhead">Makaka</span> <i>"Made Beautiful"</i><br>Epworth, Harare, Zimbabwe 1996'
content[9]='<span class="subhead">Apatakasi</span> <i>"The Portuguese Slaver"</i><br>The Portuguese arrived on both the west and eastern coast of<br>the African continent in the mid 16th century and shortly<br>after their arrival began to feed a continuous supply of<br>Africans to their colonies in the New Wolrd. The holes in<br>the mask recall the appearance of syphilis, brought to Africa<br>from the New World by the Portuguese. Hatcliffe, Harare,<br>Zimbabwe 1997'
content[10]='<span class="subhead">Simoni</span> <i>"Simon Peter"</i><br>Originally Simoni appeared as a caricature of the Christian<br>apostle Simon Peter during the 1920s when the Christian and<br>colonial powers sought to suppress and outlaw Nyau<br>performances and practice, citing Nyau for \'sensuality and<br>cruelty\'. As the Chewa have become largely Christianized in<br>the intervening years Simoni has been rehabilitated within the<br>Nyau cosmology as a prophet/seer more in line with Chewa<br>precepts. Western Triangle, Harare, Zimbabwe 1996'
content[11]='<span class="subhead">Chinthabwa</span> <i>"The Big Board"</i><br>Chinthabwa demonstrates several lessons simultaneously.<br>First, that a woman should maintain her modesty and not<br>reveal her menstrual cloth during the time of her period, and<br>secondly, reinforces prohibitions against sexual relationships<br>with menstruating women, lest one create "ndulo" and bring<br>illness and misfortune into the family. Furthermore,<br>precautions must be observed by a menstruating woman not<br>to use salt in her husband\'s food, as salt can transmit "ndulo".<br>Kalindiza village, Kachindamoto 1999'
content[12]='<span class="subhead">Woiepa Sakwiya</span> <i>"Born ugly must not be sad"</i><br>A person born ugly must make themselves attractive in other<br>ways. Kalindiza village, Kachindamoto, Malawi 1997'
//page 3
content[13]='<span class="subhead">Tseka pa lisani & Tsekula Zipi</span><br><i>"Close the zipi/fly"</i> (L) & <i>"Open the zipi/fly"</i> (R)<br>Tseka pa lisani demonstrates that one should be modest and<br>not parade ones sexual desires in public. In this particular<br>incarnation, "Tseka" is created using the large puppet head of<br>"Alf" a character from "The Muppets", a popular American<br>children\'s television show. At the bwalo the women sing to<br>"Tseka"... <i>Close the zipi or chicken will peck at it!"</i><br>Tsekula Zipi portrays a foolish philanderer, constantly pursuing<br>the women of the village. Nachiola village, Chimutu 1999'
content[14]='<span class="subhead">Gandale</span> <i>"Buffalo"</i><br>Kudzoye, Dedza 1999'
content[15]='Monday market day at Mtakataka, Malawi 1999'
content[16]='<i>Chinkoko</i> from Madziansatsi being led along highway to<br>Gwimbe 1999'
content[17]='<i>Ndalama N\'dolo</i> (Worthless Money) dancing at Kafulama<br>village, Kachindamoto 1999'
content[18]='<i>Mfiti Ilaula</i> (The witch is reveled) dancing at kumema<br>Kafulama village, Kachindamoto 1999'
//page 4
content[19]='After dancing at the gravesite. <i>Kasiyamaliro</i> is brought back<br>to the village and danced at the houses of former neighbours<br>of the person who died. Beer is poured into gourds<br> and shared among the drummers and singers of the group<br> accompanying Kasiyamaliro. Kenyare village, Kachindamoto 1999'
content[20]='Chief Chitule instructing <i>\'namwali\'</i> (initiates) in the secret<br>vocabulary and materials of Nyau. Dambwe of Mlongoti<br>willage, Kachindamoto 1998'
content[21]='Young Chewa women <i>(chinamwali)</i> undergoing ritual hair<br>cutting as part of their initiation into adulthood. Chitule<br>village, Kachindamoto District, Malawi'
content[22]='Nyau at Chejelo, Kachindamoto District, Malawi'
content[23]='Douglas Curran, John Kanchadza, Chief Chitule, the "Three<br>Guys of Gule". Chitule village 1999'
content[24]='Mbiya zadooka (Broken Pots) and Gaga (The Crocodile).<br>Haishott Farms, Zimbabwe'
// excerpts and quotes
content[25]='Feature article and exhibition catalogue from "The Elephant<br>has Four Hearts" to read online or download for offline<br>reading or printing.'

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