475:, the elephant) and some less important. Highly respected animals are also believed to resemble very important ancestors such as chiefs or members of the Nyau cult. Most animal structures usually have a barrel-like shape, with an entry hole at the bottom. Inside the structure, bars are mounted to be able to carry the structure around. All structures completely cover the dancer, and the footprints are brushed away with branches by Nyau members. In the following some structures are explained in order of their importance.
360:
234:
calling
Eucharist a biscuit breaks the ritual moment when Christ is near and would be considered disrespectful to Christians. Uninitiated women and children, and uninitiated men, may be chased by Nyau performers and non-members are discouraged from coming near during funerals. In part this is to avoid outsiders from being disrespectful, not understanding the importance of a 'good' burial and the significance of the presence of the dead.
20:
265:
190:("wild animals") are large constructions that cover the entire body and mostly represent animals, and the masks worn over the face are primarily ancestral spirits. The secrecy behind Nyau incorporates coded language, riddles, metaphor, myths and signing. Viewed with suspicion by outsiders, Nyau has been misunderstood and misrepresented by others, including the Christian church.
67:. The Nyau society consists of initiated members of the Chewa people, forming the cosmology or indigenous religion of the people. Initiations are separate for men and for women, with different knowledge learned and with different ritual roles in the society according to gender and seniority. Only initiates are considered to be mature and members of the
367:
Nyau masks are constructed of wood and straw. and are divided into three types. The first is a feathered net mask, the second is a wooden mask and the third is a large zoomorphic basketry structure that envelops the entire body of the dancer. Wearing the latter, dancers tend to turn around and around
78:
is not only used for the society itself, but also for the indigenous religious beliefs or cosmology of people who form this society, the ritual dance performances, and the masks used for the dances. Nyau societies operate at the village level, but are part of a wide network of Nyau across the central
325:
The dance is mainly performed at funerals and memorial services but also at initiations and other celebrations. The masks worn by the dancers on such performances are in the form of animals or "beasts" such as antelopes believed to capture the soul or spirit of the deceased that brings renewed life.
82:
During performances with the masks women and children often rush into the houses when a Nyau performer threatens, as the masks are worn by only male members of the society and represent male knowledge. At that moment in the performance and rituals, Nyau masked dancers are understood to be spirits of
375:
With names such as Bwindi, Chibano, and Wakana, the masks portray a variety of traits and types such as a philanderer, a helpless epileptic, lust, greed, foolishness, vanity, infertility, sorcery, and ambition.; even a helicopter. As one Nyau member explains, the masks and performance represent all
276:
Nyau dances involve intricate footwork, flinging dust in the air. Dancers respond to specific drumbeats and songs depending on the mask type or character. The dancers, described as "fleet-footed or nimble-footed", appear in masks representing the dead, human being or animal; the weak-kneed run away
510:
The antelope forms are considered the most beautiful and are widely known as
Kasiyamaliro (to leave the funeral/burial behind). Standing ten feet tall and often covered in dried woven maize husks, these mask forms are the first to appear in performances to remember the deceased, as a sign that the
164:("Great Prayer"). Chewa believe in the presence of God in everyday life, and that God is both male (in the sky) and female (in the earth). Words for God include Chiuta, the great bow or rainbow in the sky and Namalango in the earth, like a womb, where seeds germinate and is a source of new life.
224:
Women and children and also some men may rush into the houses when a Nyau performer appears. Nyau is the presence of the dead, an encounter with a spirit and so associated with fear and ritual dread. However, senior women perform in the Gule
Wamkulu with intricate clapping, singing, dancing and
233:
The men are actual spirits in the ritual, and cannot be spoken of as men even though women will recognize their husbands, fathers, brother and uncles. Identifying the man wearing a mask is disrespectful to the religion, breaking the moment when the masquerade is the spirit of the dead, much as
107:
invasions in the mid-1800s and during the time of early colonists including
Portuguese and British. According to local mythologies Nyau came from Malomba, a place in what is now the DRC. Due to heavy punishment for telling secrets to non-initiates about the Nyau cosmology (e.g. who are the men
229:
whilst brewing beer and while staying awake the night before a funeral. Men and women both enter the graveyard grove burials at the end of the Nyau funeral performance. Initiated women attend the Nyau performances freely, though they will deny knowledge of the men wearing masks.
326:
The purpose of the dance is said to be a way of communicating messages of the ancestors to the villagers and making possible continued harvests and continued life. Nyau is a protection against evil and an expression of religious beliefs that permeate society.
334:
The variety of masks resembling ancestors is huge and ever growing, unlike the animal structures. Some mask carvers are professionals while others are occasional artisans. Over 400 masks which are associated with the Nyau society and the
251:
in 1993) which they raise by hunting and selling birds, or the fee is paid by their parents. Upon joining the novices are often beaten with branches before learning the discipline. The minimum age of boys or girls joining the
392:(the one who came back from the grave) is a character who misreads people and resembles an ancestor who hunts people in their dreams in order to get attention and offerings (e.g. beer, meat, etc.). His dance
159:
The Chewa believe that life exists within their ancestors and those not yet born, as well as the living. The Nyau beliefs include communication with those who are dead, or their spirits, calling this act
444:(male witch) wears a very nasty mask and has in general a very demolished and shaggy appearance. The outer shape resembles its evil character, since witches are believed to kill people with their
299:
492:(the snake) is the second-most important structure and is carried around by up to twelve men. It also resembles an important ancestor and is often seen at funerals for members of the Nyau.
850:
486:
resembles an important chief, since the elephant is the most important animal for the Chewa, because of its size. Therefore, this rare structure is only seen at funerals for chiefs.
471:, which appear at the time of death of people and therefore feared. There is some kind of hierarchy between the different animals, with some very respected animals (such as
386:(Mister in a plane/in a car) This mask shows how those who already had money and power in their lifetime will keep this even when they have passed in the ancestral world.
175:("traditions"), masks, song, dance and rules. Nyau incorporates sophisticated reverse role-playing, proverbs, mimicking and satire in performances. Primarily the
458:) wears a red mask, resembling an Englishman with sunburn; he also wears a suit made of rags. This character might be a caricature of an English colonialist.
406:
is the messenger of important ancestors. He sometimes partly plays some kind of moderator and tells which mask or animal is coming next to perform its dance.
225:
chanting, responding to the song of the masquerader and are close to the dancers. During the funeral period, women joke with the Nyau in a practice called
1211:
498:(the lion) resembles the evil spirit of an ancestor, which attacks and even kills people. Therefore, some people run away as soon as they see
83:
the dead. As spirits the masquerades may act with impunity and there have been attacks and deaths during performances in the past. Increasing
1125:
1086:
1052:
991:
712:
675:
628:
578:
23:
A late 20th century wood, paint, feathers, metal and wool mask from the Chewa people in Malawi, collected by Laurel Birch de
Aguilar for the
858:
115:
The arrival of missionaries during the 1920s had a growing influence on Nyau at the village level, which produced open conflict. Though
506:
illustrates that ancestors must not be annoyed, just as a lion must not be annoyed, since it might attack people for their disrespect.
1191:
79:
and part of the southern regions of Malawi, eastern Zambia, western
Mozambique and areas where Malawians migrated in Zimbabwe.
306:
for preservation of intangible cultural heritage. This dance form may date to the great Chewa Empire of the 17th century.
372:. They are representations of a large variety of characters, including wild animals such as antelope, lions and hyenas.
1206:
923:
The rock art of Mwana wa
Chentcherere II rock shelter, Malawi : a site-specific study of girls' initiation rock art
322:
dance, Nyau dancers observe a series of secret rituals which are associated with their society, a secret brotherhood.
1196:
936:
Zubieta, Leslie F. (2016). "Animals' Role in Proper
Behaviour: Cheŵa Women's Instructions in South-Central Africa".
1201:
428:), is an example of a mask that has undergone transformation because of changing pressures and societal influences.
822:
Hodgson, AGO (Jan–Jun 1933). "Notes on the Achewa and Angoni of the Dowa
District of the Nyasaland Protectorate".
193:
Initiation of men into the secret society begins with residing in a wooded grove, the place the dead are buried (
136:
511:
deceased have now joined the spirits and ancestors. This is a time of remembrance and celebration of life.
1216:
435:
286:
116:
108:
dancing) the origin of Nyau could not be clarified by the first missionaries and colonialists arriving in
482:(the elephant) is the most important figure of all. Four Nyau dancers are needed to move this structure.
120:
438:) represents a kind-hearted female ancestor. This dancer will sing and dance together with the people.
147:
of the Chewa can be considered the most elaborate of the secret societies and dances in areas around
131:
and the Nyau society. Although some other ethnic groups have developed cultural dances, such as the
205:
still practice Nyau rituals and hold Nyau religious beliefs. They perform dances in the suburbs of
186:
Each dancer represents a special character relating to the mask or animal structure he wears. The
1019:
903:
831:
525:
112:. Penalties went as far as the person revealing secrets being killed by members of the society.
1152:
When
Animals Sing and Spirits Dance: Gule Wamkulu: the Great Dance of the Chewa People of Malawi
1121:
1115:
1082:
1048:
1042:
987:
981:
708:
671:
667:
624:
574:
520:
359:
210:
702:
857:. The Origins Centre is an initiative of the University of the Witwatersrand. Archived from
128:
245:
who join a group from as young as five or six. They must pay a joining fee (often around 2
620:
285:
should rather be considered a religious dance, as its function is to communicate with the
64:
1221:
530:
344:
247:
84:
60:
48:
24:
1185:
1157:
660:
310:, or big dance, is the best-known and longest dance of the Nyau. It is also known as
56:
202:
132:
124:
104:
52:
19:
1176:
Inscribing the Mask: Nyau Ritual and Performance among the Chewa of central Malawi
758:
Inscribing the Mask: Nyau Ritual and Performance among the Chewa of central Malawi
140:
1076:
958:
613:
455:
264:
148:
760:. Anthropos Institute, Sankt Augustin Germany and University of Freiburg Press.
774:, London: Society for the Promotion of Christian Knowledge (1907), pp. 178–79.
278:
277:
from sights of such dances. While it may be considered in many places to be a
119:
banned Nyau in Chewa communities, the society and its practice survived under
100:
787:
425:
127:. Presently, it is still practiced with Chewa members belonging both to a
198:
194:
907:
835:
340:
217:. They attempt to scare away people who wish to interview them saying "
206:
180:
348:
303:
238:
214:
109:
1044:
Kalonga Gawa Undi X: a biography of an African chief and nationalist
467:
The Nyau members wearing animal structures resemble wild animals or
810:
Symbolic and Social Aspects of Spirits Worship among the Mang'anja
358:
263:
615:
Catholics, peasants, and Chewa resistance in Nyasaland, 1889–1939
201:, Nyau members that migrated from Malawi and are now part of the
573:. Christian Literature Association in Malawi. pp. 125–168.
39:
1162:
Makisi nyau mapiko. Maskentradition im bantu-sprachigen Afrika.
183:, memorial services and initiations (for girls: Chinamwali).
1178:, Anthropos Institute and University of Freiburg Press, 1996
550:
History of Malawi - From the earliest times to the year 1915
420:(a man in a copper mining town), and then changed again, to
300:
Masterpieces of the Oral and Intangible Heritage of Humanity
1081:. Christian Literature Association in Malawi. p. 167.
704:
Mask Makers and Their Craft: An Illustrated Worldwide Study
379:
There are a variety of mask types, some of which include:
396:
chases people around which underlines his evil character.
197:) for a week or much longer in the past. Particularly in
894:
Curran, Douglas (Autumn 1999). "Nyau Masks and Ritual".
103:. The Nyau cosmology continued during the time of the
653:
651:
649:
647:
221:" (you are now playing with fire you will get burnt).
1041:
Kalusa, Walima T.; Mtonga, Mapopa (2 January 2010).
853:
The Elephant has Four Hearts: Nyau Masks and Rituals
662:Playful performers: African children's masquerades
659:
612:
959:"Zimbabwe: Demystifying Intrigue of Nyau Culture"
879:Laurel Birch de Aguilar, Inscribing the Mask 1996
564:
562:
560:
558:
167:The spirit world's symbolism is presented at the
123:through adaptation that included some aspects of
961:. The Herald of the Government of Zimbabwe. 2010
812:, Ph.D. Dissertation (1968) Oxford, pp. 307–415.
241:villages, boys may participate in groups called
658:Ottenberg, Simon; Binkley, David Aaron (2006).
1109:
1107:
1105:
824:Journal of the Royal Anthropological Institute
1014:
1012:
1010:
889:
887:
885:
782:
780:
772:Some Folk-Lore Stories and Songs in Chinyanja
8:
611:Linden, Ian; Linden, Jane (1 January 1974).
606:
604:
602:
600:
598:
596:
594:
592:
590:
1075:Breugel, J. W. M. van; Ott, Martin (2001).
1047:. African Books Collective. pp. 104–.
953:
951:
619:. University of California Press. pp.
256:itself is usually around ten years of age.
99:, a type of Nyau mask that may date to 992
696:
694:
1154:. Kungoni Centre of Culture and Art, 2012
376:of humanity and all of the spirit world.
318:("dance of the ancestors"). Prior to the
1117:The performance arts in Africa: a reader
751:
18:
749:
747:
745:
743:
741:
739:
737:
735:
733:
731:
541:
983:Animals and ancestors: an ethnography
314:("great prayer to our ancestors") or
298:has been classified as one of the 90
7:
849:Sitshwele, Miliswa (June 21, 2010).
416:("Mouse Hunter"), then changed into
980:Morris, Brian (14 September 2000).
701:Bell, Deborah (10 September 2010).
1171:. The Nyasaland Journal No.2, 1949
666:. Transaction Publishers. p.
384:Bwana wokwera pa ndege/pa galimoto
281:, this is certainly not the case;
171:("Big Dance"), which incorporates
16:Secret society of the Chewa people
14:
925:. African Studies Centre, Leiden.
756:Birch de Aguilar, Laurel (1996).
312:pemphero lathu lalikulu la mizimu
95:A cave painting in Zaire depicts
1212:Masquerade ceremonies in Africa
179:perform their masked dances at
87:has led to a decrease in Nyau.
1164:Trickster Verlag, München 1993
569:Van Breugel, J. W. M. (2001).
1:
272:mask depicting a wild animal.
339:ritual are exhibited at the
921:Zubieta, Leslie F. (2006).
707:. McFarland. pp. 36–.
1238:
1150:Boucher (Chisale), Claude
1120:. Routledge. p. 291.
1078:Chewa traditional religion
938:Conservation & Society
571:Chewa Traditional Religion
219:Wavekutamba nemoto unotsva
1169:Nyau in Kotakota District
1114:Harding, Frances (2002).
790:. Embassy of Malawi. 2007
552:. in: CLAIM, pp.31 (2004)
55:, an ethnic group of the
1192:African secret societies
1174:Laurel Birch de Aguilar
502:approaching. The figure
424:(someone afflicted with
986:. Berg. pp. 135–.
363:A face mask from Malawi
364:
273:
117:Christian missionaries
27:
368:in a motion known as
362:
267:
121:British colonial rule
22:
412:which originated as
1207:Culture of Zimbabwe
1197:Religion in Africa
808:J.M. Schofeleers:
526:Religion in Africa
469:nyama za ku tchire
365:
316:gulu la anamwaliri
274:
28:
1202:Culture of Malawi
1167:W.H.J. Rangeley:
1127:978-0-415-26198-2
1088:978-99908-16-34-1
1054:978-9982-9972-5-6
993:978-1-85973-491-9
714:978-0-7864-4399-4
677:978-0-7658-0286-6
630:978-0-520-02500-4
580:978-99908-16-34-1
521:African mythology
463:Animal structures
162:pemphero lalikulu
1229:
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1138:
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861:on 25 March 2012
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390:Chabwera kumanda
129:Christian church
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855::a book review"
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302:, a program by
287:ancestral world
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65:Southern Africa
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1022:. UNESCO. 2005
1020:"Gule Wamkulu"
1006:
992:
972:
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913:
881:
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841:
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788:"Gule Wamkulu"
776:
770:R.S. Rattray:
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345:Dedza District
341:Chamare Museum
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85:westernization
49:secret society
25:British Museum
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57:Bantu peoples
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1131:. Retrieved
1116:
1092:. Retrieved
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1058:. Retrieved
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1024:. Retrieved
997:. Retrieved
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963:. Retrieved
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922:
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902:(3): 68–77.
899:
896:African Arts
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863:. Retrieved
859:the original
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792:. Retrieved
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320:Gule Wamkulu
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308:Gule Wamkulu
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295:Gule Wamkulu
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292:Since 2005,
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125:Christianity
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548:D.D.Phiri:
456:Saint Peter
149:Lake Malawi
1186:Categories
1145:Literature
537:References
414:Msakambewa
279:folk dance
45:initiation
426:gonorrhea
422:Chizonono
404:Kamchacha
211:Highfield
141:Mang'anja
74:The word
515:See also
418:To Ndola
199:Zimbabwe
195:cemetery
181:funerals
37:meaning
1133:19 June
1094:21 June
1060:21 June
1026:19 June
999:19 June
965:18 June
908:3337711
865:18 June
836:2843914
830:: 146.
794:18 June
720:18 June
683:19 June
636:19 June
410:Kondola
400:Kasinja
243:kalumbu
239:Zambian
227:kasinja
207:Mabvuku
188:zilombo
143:, the
91:History
61:Central
51:of the
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33:(also:
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504:Mkango
500:Mkango
496:Mkango
490:Ndondo
484:Njobvu
480:Njobvu
473:njobvu
454:(from
452:Simoni
434:(from
432:Maliya
349:Malawi
330:Attire
304:UNESCO
260:Dances
248:kwacha
215:Tafara
173:mwambo
110:Maravi
1222:Chewa
904:JSTOR
832:JSTOR
442:Mfiti
355:Masks
133:Ngoni
105:Ngoni
59:from
53:Chewa
1135:2011
1122:ISBN
1096:2011
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1028:2011
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967:2011
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625:ISBN
575:ISBN
446:juju
436:Mary
283:Nyau
254:Nyau
213:and
177:Nyau
145:Nyau
139:and
76:Nyau
69:Nyau
63:and
40:mask
35:Nyao
31:Nyau
668:223
623:–.
621:117
402:or
343:in
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137:Yao
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