but they are also a combination of fun and mys-
tery. The Chewa Gulu wear some of the most
diverse masks of any African community. They
have hundreds of different masks that represent
the numerous personalities in the legendary his-
tory of the Chewa.
The men are initiated into the Gule Wamkulu,
whereas the women follow the Chisamba for their
own initiation rites. Once a woman reaches the
age for initiation, she is taken to a house where
she is instructed on the proper responsibilities of
being a good Chewa woman. Her elders seek to
ensure that the initiate understands the correct
knowledge of the Chewa culture. Solidarity
between the elders and the initiates takes place in
the ceremony and during the Chisamba dance.
Foreign religions have influenced the Chewa dur-
ing the past several decades, and yet the people
have held onto their ceremonies and rituals in
support of the ancestors.
The Chewa have been a matrilineal society, but
they are now mixed with some families following
a patrilineal system defined by Christian or
Muslim religious followers. Elements of the matri-
lineal system abound among those persons who
are most dedicated and devoted to the ancestral
shrines. They see matrilineality as a function of
being truly Chewa.
Men and women cooperate in working the
land and harvesting the crops. Among the
Chewa, this process is called Ganyu. It is an
informal type of employment that binds the com-
munity together in common purpose. If someone
works for you as a Ganyu, he or she might be
paid in corn. Children start to work as early as 6
or 7 years old. They may be used to gather wood,
retrieve water, care for young children, and take
corn to the mill. Among the Chewa, women and
children, not men, are responsible for preparing
the Nsima, the staple crop. It is sorted, dried,
pounded, and then cooked into a pasty patty, on
which is placed vegetables and meats. One uses
the hands to eat the Nsima.
Molefi Kete AsanteFurther Readings
Kuckertz, H. (Ed.). (1981).Ancestor Religion in Southern
Africa. Proceedings of a Seminar on Ancestor Belief,
Lumko Missiological Institute, Cacadu.
Kuckertz, H. (1984). Witchcraft, Moral, Evil and the
Concept of Conscience in South-East Africa.Neue
Zeitschrift für Missionswissenschaft, 40 , 259–292.
Schoffeleers, J. M. (1971). The Religious Significance of
Bush Fires in Malawi. InCahiers des Religions
Africaines(pp. 271–282). Sao Paulo: Revista de
Cehtro de Estudos Africanes.CHI
Among the Igbo people of southern Nigeria, the
Great Chi is Chukwu, the one Creator God. In
fact, the entire culture of the Igbo people may be
said to revolve around the idea of “Chi.” Taken
from the concept of Almighty Chukwu, the idea
of Chi is one of an omnipotent and omnipresent
entity with numerous signs, symbols, activities,
and sanctuaries to attest to the energizing power
of Chi. Although one might find different names
for the sanctuaries in various region of the Ibo
nation, clearly the idea that Chi can be person-
alized is characteristic of every region and is
therefore an idea that is shared by the commu-
nity. In many everyday expressions, one hears
the word chi as in the name Chika or in the
expression by a male, “Aha m bu Chike,” that
is, “My name is Chike.” This entry explores the
role of the Chi in Igbo life.A Complex Concept
Igbo culture is quite complex, and the concept of
Chi stands in the middle of that complexity. In
fact, the person, according to the Igbo, is com-
posed of three parts: the Chi, the reincarnated
ancestor, and the personal will. The chi is consid-
ered the core element in the person because it is
the energizing aspect of the person. In many
senses, it may be like the idea of nyama in the
Mande culture because, like nyama, it is pervasive
and therefore is found in every living thing. The
physical form of a person has three separate parts:
isi,afo, andukwu la aka. Each of these parts has
a counterpart in masculinity, femininity, and Chi,
respectively.
One of the abiding philosophical questions in
Igbo epistemology is where is the Chi in a mater-
ial sense? Of course, this issue has been dealt with
by the ancient philosophers of the culture, who160 Chi