Contemporary African Cultural Productions

4. Makishi Masquerade and Activities: The Reformulation of Visual and Performance Genres of the Mukanda School of Zambia1

4 Makishi Masquerade and Activities: The Reformulation of Visual and Performance Genres of the Mukanda School of Zambia1 Victoria Phiri Chitungu Introduction Makishi (singular, Likishi) are masked characters associated with the coming of age rituals of the Vaka Chiyama Cha Mukwamayi communities of the north-western part of Zambia. The term refers to the masks and costumes that constitute a character being portrayed. The masks are believed to be a manifestation of the spirits of dead ancestors who return to the world of the living. The Makishi Masquerade is connected to the Mukanda, an initiation school held annually for boys between the ages of eight and seventeen. At the beginning of the dry season, young boys leave their homes and live for one to three months in an isolated school. The Mukanda involves the circumcision of the initiates, tests of courage, and lessons on their future role in society as men and husbands. During the Mukanda, Makishi are supposed to return from the world of the dead to protect and assist the boys in their transition from childhood to adulthood. While at Mukanda, the boys are separated from the outside world - the separation marking their symbolic death as children. Therefore, the boys are called Tundanji - people who do not belong to the world of the living, to be reborn as adults at the completion of the Mukanda. The graduation is marked by the performance of the Makishi Masquerade and the whole community is free to attend (Phiri 2008). Historical Background The Mukanda and Makishi Masquerade ritual used to be celebrated by the Vaka Chiyama Cha Mukwamayi communities, which include the Luvale, Chokwe, Mbunda and related peoples, who originally lived in the north-western and western provinces Contemporary African Cultural Productions 68 of Zambia. The Mukanda School had an educational function of transmitting cultural values, practical survival skills as well as knowledge about nature, sexuality, religious beliefs and the social values of the community. In former times, it took place over a period of up to six months. What was learned from the school was not to be disclosed to anyone, especially the un-initiated and women as proclaimed in this song translated by Wele (1993) as follows: Ndonji, cry out Where the students have passed is warm, Where the women have passed is cold, Where the uncircumcised person passes stinks. According to Luyako (2004), Makishi are a representation of certain characteristics in society and carry lessons for the students in the way they appear, and perform in dance and song. For example, there is Kayupi, who represents royalty. He is referred to as the king of all Makishi and behaves accordingly in all his characteristics and functions. Chizaluke represents a dignified personality that goes with wisdom and old age. On the other hand, Chileya represents a fool with a childish characteristic, mimicking others, wears undignified dressing and dances like a learner and not an expert. Others are the Mupala, who is the lord of the Mukanda and protective spirit with supernatural abilities, while Mwanapwebo is a female character representing the ideal woman and is responsible for the musical accompaniment of the rituals and dances. Each initiate is assigned a specific masked character, which remains with him throughout the entire school. According to Luyako, the creation of the Makishi was done behind the seclusion of the school. The colours of the mask and costumes are symbolic and religious, with reference to the ancestors (Luyako 2004). The initiator of the Mukanda is called the Chijika Mukanda, and the attendant of each initiate is called a Chilombola. Parents chose the Chilombola for their children, depending on the character of the person to be chosen to take up this role. A Chilombola had to be a person of good character who was supposed to be the child’s mentor not only during the Mukanda School but throughout his life after the school (Cheleka 2002). Statement of the Problem Zambia and its people have undergone many changes over the years. For instance Vaka Chiyama Cha Mukwamayi peoples are no longer only found in the northwestern and western provinces of Zambia. Urbanization, inaccessibility of education and employment, internal migrations due to various reasons such as conflicts, famine, disease, business opportunities, etc., have led many people to move from their homelands to other parts of the country. This means that people Chitungu: Makishi Masquerade and Activities 69 have moved with their cultures and traditions into...