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Tembo , Ph. D.Elizabeth A. Zerweck-TemboElizabeth A. Zerweck-Tembo'@ЦFћДЛ@€vгђЬч@ЦFћДЛ@Microsoft Word 6.0.12џў џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџмЅhSР en Ž+S( (  ) *) l)l)l)Ж)Ж)Ж)Ж)Ж)Ж) Р)Ж)G*а)а)а)а)а)а)а)а)*!*!*!*!*!*!*&д*X,+bG*l)а)а)а)а)а)G*а)l)l)а)а)а)а)а)а)l)а)l)а)*€)”)"6)J)"l)l)а)*а)Oа)Mwizenge S. Tembo, Ph. D. Bridgewater College, Box 74, Bridgewater, VIRGINIA 22812 Tel # Home 703-828-4467 Office 703-828-5351 Fax # 703 - 828-5479 mtembo@Bridgewater.EDU October 6, 1995 October 6, 1995 [Editor please insert the following in World Mythology: African by Mwizenge S. Tembo. Insert specifically as an opening piece under subheading вContemporary Legendsг] ___________________________________ During the mid 1950s in a village among the Tumbuka in Eastern Zambia, an incident occured that was to have legendary significance about the nshima staple food in the diet of the African peoples. It was during British colonialism in the rural district of Lundazi. A village Headman, a Mr. Kasaru, had been summoned from his village to see the European British District Commissioner. As common practice in rural Africa, people making a long journey on foot usually set off at dawn. Headman Kasaru, is said to have set off at dawn with his wife insisting that he waits so that she cooks him and eats a good nshima meal to last him during the better part of the hot tiring day. The man insisted that he was going to be alright and that after all it was only a ten to fifteen mile walk. He was sure to arrive at the District Commissionerеs Office by ten that morning. Indeed, Mr. Kasaru had a brisk walk and the hot sun beat on him. But he arrived sweating, tired, terribly thirsty with patched lips at the District Commissionerеs Office that morning. The Commissioner would not see Headman Kasaru right away. He had to wait standing in line. Observers said that Mr. Kasaru suddenly had a glazed look in his eyes and collapsed. His daughter-in-law, who happened to live nearby, splashed cold water on his face to revive him. Later after a good hearty nshima meal, village Headman Kasaru is said to have attributed all his problems to having refused to eat nshima before he left the village for his long journey that morning. The legend and saying that circulated in the whole area was: вNjara nkhamtengo, yikatonda a Kasaru.г which translates as вHunger is as tough as a tree, Headman Kasaru succumbed to it.г In the minds of the Tumbuka people this particular incident vividly reaffirmed the significance of nshima in the lives and diet of the people. Nshima fills you up and offers people a bount of energy to last a walk of a long distance, working in the fields, hunting animals, fetching mushrooms in the bush far away from the village. It is for this reason that folk tales, customs, rituals, gestures of hospitality and knidness or cruelity surround someone being offered nshima or denied the meal by their hosts. Nshima and Ndiwo: the two Most Imoprtant Pair of Staple Foods among Zambians For eight million Zambians in Southern Africa in a country the size of Texas or France, the word вnshimaг and what it stands for is the very basis of life. Nshima is the staple food eaten by not only Zambians but Malawians and many other African neighbors. Almost all indigenous African languages in Zambia probably call nshima by a different name. The Chewa, Tumbuka, and Ngoni of Eastern Zambia and Malawi call it sima, the Bemba of Northern Zambia call it ubwali. Many Americans liken it to mashed potatoes or grits. But what exactly is this staple food eaten by perhaps an estimated fourteen to eighteen million people in Southern Africa? It is a food cooked from plain maize or corn meal or flour known as mealie-meal among Zambians. The price of corn meal and ultimately nshima, is a crucial matter in urban Zambian political and economic life. The political riots of June 1990 in the Zambian Capital City of Lusaka were sparked by the government suddenly raising the price of corn meal. The political crisis that ensued eventually let to multiparty democratic elections in Zambia in October 1991. The ruling party of United National Independence Party (UNIP) that had monopolized power for over twenty years was voted out of power. The Movement for Multiparty Democracy (MMD) was voted into power by a land slide. Nshima has always been the basis of life in Zambia for as far back in history as people can remember. During the best of times the nshima meal is always eaten for lunch and dinner. This is the case during and after the harvest season in the villages in rural Zambia. This is from about April to November when the food reserves are generally adequate. During the lean months between December and March, the majority of rural people can often afford nshima only once per day during late afternoon. Many of the urban dwellers, ranging from those in the low income sector, the middle, and the affluent eat nshima during lunch and dinner. The poor, unemployed, and those in the urban shanty compound often barely afford one meal of nshima once per day usually for dinner. What else do Zambians eat besides nshima? Zambians are generally raised to believe that only nshima constitutes a full and complete meal. Any other foods eaten in between are regarded either as snacks or a temporary less filling or inadequate substitute or a mere appetizer. Lets say you meet a Zambian late in the afternoon and ask him if he or she has eaten. Most likely they will tell you that they havenеt eaten all day although they might have eaten a sandwich, peanuts, milk, and a few other non-nshima foods. Nshima is such a key factor loaded with such emotional investment in the diet that many rituals, expectations, expressions, customs, beliefs, and songs have developed in the culture around working for, cooking, and eating of nshima. For example, nshima is best when eaten steaming hot. Zambian men in moments of great masculine exuberance and machismo might boast: вNdine mwamuna ine, yikapola ndi ya mwana!г вI am a real man who eats only hot nshima, if its cold I give it to children.г There was an irate husband who always insisted and admonished his wife that the pot she was using for cooking nshima was not big enough. He wanted her to abandon the pot and use an even bigger one. A popular womenеs song among the Chewa people of Eastern Zambia says: Yacepa yacepa sefuliya Yacepa yacepa sefuliya Bamuna aba Acita uluma a a ha! ha! ha! ngati mkango This pot is too small This pot is too small My Husband He growls ha! ha! ha! like a lion The famous observation by language specialists that while Europeans might have one or two terms for describing snow, Eskimos might have more than fifteen also applies to Zambian descriptions of nshima. There are anywhere from ten up to twenty terms depicting various types and states of nshima. The good or perfect nshima if cooked from corn meal is one which is steaming hot, bright white, smooth, not too soft or too hard, and served promptly on clean beautiful dishes. The good or near perfect second perhaps more important half of the meal, the relish, or ndiyo or ndiwo must be well cooked meat, fish, vegetables, beans, or poultry with delicious well seasoned gravy. The author obtained his B.A in Sociology and Psychology at University of Zambia in 1976, M.A , Ph. D. at Michigan State University in Sociology in 1987. He was a Lecturer and Research Fellow at the Institute of African Studies of the University of Zambia from 1977 to 1990. During this period he conducted extensive research and field work in rural Zambia in Southern Africa particularly in the Eastern and Southern Provinces of the country. He recently took ten Bridgewater College students on a ten day field trip as guests of the University of West Indies Mona campus in Kingston Jamaica. Ё|HH№@џёџю Rc(ќhhА @d'џЕџІ- šМЬѓ —$+єњл т D J Ц э І Ќ  C M Q V ” і ќ 07емѕњќ 48_eЄНУ@G}„”šоф ВЙРЧ/Z…’˜З8>•›БИЇЖk m n я ќіќђ№э№ќшќшќшќшќшќшќшќтнтнќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќшќілќйu]U]c UV]cV]c]^]]c uDP]cV8Tl€•ЌМЬs—x C C D E F ” Н­цР/\ЋЗЮх№2HSvl §Р!§Р!м§Р!м§Р!м§Р!м§Р!м§Р!м§Р!мїР!hїР!hїР!h№Р!hїР!hїР!hїР!hыР!hыР!hыР!hщР!мїР!hїР!hїР!hїР!hїР!hїР!h№Р!hїР!h№Р!h№Р!hїР!hїР!hїР!hїР!hїР!hїР!hїР!hїР!h№Р!hщР!мхџР!P3hh№h(l m n §ћР!м3K @ёџ Normal ]a c"A@ђџЁ"Default Paragraph Font *@Ђё Endnote Referenceh ` Footer рР! ` Header рР!$&`Ђ!$Footnote Referencece"`2" Footnote TextcnRUџџџџџџRRUnn s  џџ џџ џџ‡ Šn Ѕя l n OElizabeth A. Zerweck-Tembo1Myth African/ Tembo "Insert:Nshima MythologyWandIџ@€5bMTimes New RomanTimes Symbol"MArialHelvetica#MNew Century SchoolbookTimes M Font14999TimesMNew York"€а^B F^B Fƒ$€+bMwizenge S. Tembo , Ph. D.Elizabeth A. Zerweck-TemboElizabeth A. Zerweck-TemboаЯрЁБс;џў џџџўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџRџџџџџџџџ РF€аjAџДЛ"€CompObjџџџџџџџџџџџџ\WordDocumentџџџџџџџџ&…1ObjectPoolџџџџ5XiћДЛ5XiћДЛџџџџџџџџџџџџџџџџџџџџџџџџўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ.џџџџџџџџџџџџџџџџџџџџџџџџ§џџџўџџџўџџџ!$%ўџџџ'()*+,-/0123#џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџSummaryInformation(џџџџџџџџџџџџнџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџўџџџ ўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџФ!0џДЛ@Microsoft Word 6.0.13аЯрЁБс;џў ЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊЊўџ ђŸ…рOљhЋ‘+'Гй0­˜Чъ 0 6 B NZўџџџџџ РFMicrosoft Word 6.0 DocumentўџџџNB6WWord.Document.6;џў ўџ ђŸ…рOљhЋ‘+'Гй0­˜Чъ 0 6 B NZb jv“ ›Ѕ Pa.: Pequea Publishers.'APS DRIVE:WORD 6.0.1:Templates:NormalMwizenge S. Tembo , Ph. D.Elizabeth A. Zerweck-TemboElizabeth A. Zerweck-Tembo'@ЦFћДЛ@РYќДЛ@yRUџџџџџџRRUyй! ) џџ џџ џџNёyк8Tl€•ЌМЬ~ЂƒNN O P Q Ÿ " ШИёЫ:gЖТй№ћ&'=S^$yР!TР!мР!мР!мР!мР!мР!мР!мР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!мР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hР!hя œ)l й!ЇElizabeth A. Zerweck-Tembo1Myth African/ Tembo "Insert:Nshima MythologyWandIElizabeth A. Zerweck-Tembo?|}$%wxyя b§ v!‰!Л!Ы.!Э6!z!!™!š!з!rи!l m MTimes New RomanTimes Symbol"MArialHelvetica#MNew Century SchoolbookTimes M Font14999TimesMNew York"€а^B FzB FdB Fƒ$€+bMwizenge S. Tembo , Ph. D.Elizabeth A. Zerweck-TemboElizabeth A. Zerweck-TemboаЯрЁБс;џў  џџџўџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџмЅhSР en …1%S( ( , , L,L,L, .–,Š . . . .0. .>0@.@.@.@.@.@.@.@.ч.щ.щ.щ.щ.щ.щ.&Ы0X#1b//L,@.@.@.@.@./@.L,L,@.@.@.@.@.@.L,@.L,@.ч.`,t,",*,"L,L,@.ч.@.Ї@.Mwizenge S. Tembo, Ph. D. Bridgewater College, Box 74, Bridgewater, VIRGINIA 22812 Tel # Home 703-828-4467 Office 703-828-5351 Fax # 703 - 828-5479 mtembo@Bridgewater.EDU October 6, 1995 October 6, 1995 [Editor please insert the following in World Mythology: African by Mwizenge S. Tembo. Insert specifically as an opening piece under subheading вContemporary Legendsг] ___________________________________ During the mid 1950s in a village among the Tumbuka in Eastern Zambia, an incident occured that was to have legendary significance about the nshima staple food in the diet of the African peoples. It was during British colonialism in the rural district of Lundazi. A village Headman, a Mr. Kasaru, had been summoned from his village to see the European British District Commissioner. As common practice in rural Africa, people making a long journey on foot usually set off at dawn. Headman Kasaru, is said to have set off at dawn with his wife insisting that he waits so that she cooks him and eats a good nshima meal to last him during the better part of the hot tiring day. The man insisted that he was going to be alright and that after all it was only a ten to fifteen mile walk. He was sure to arrive at the District Commissionerеs Office by ten that morning. Indeed, Mr. Kasaru had a brisk walk and the hot sun beat on him. But he arrived sweating, tired, terribly thirsty with patched lips at the District Commissionerеs Office that morning. The Commissioner would not see Headman Kasaru right away. He had to wait standing in line. Observers said that Mr. Kasaru suddenly had a glazed look in his eyes and collapsed. His daughter-in-law, who happened to live nearby, splashed cold water on his face to revive him. Later after a good hearty nshima meal, village Headman Kasaru is said to have attributed all his problems to having refused to eat nshima before he left the village for his long journey that morning. The legend and saying that circulated in the whole area was: вNjara nkhamtengo, yikatonda a Kasaru.г which translates as вHunger is as tough as a tree, Headman Kasaru succumbed to it.г In the minds of the Tumbuka people this particular incident vividly reaffirmed the significance of nshima in the lives and diet of the people. Nshima fills you up and offers people a bount of energy to last a walk of a long distance, working in the fields, hunting animals, fetching mushrooms in the bush far away from the village. It is for this reason that folk tales, customs, rituals, gestures of hospitality and knidness or cruelity surround someone being offered nshima or denied the meal by their hosts. Nshima and Ndiwo: the two Most Imoprtant Pair of Staple Foods among Zambians For eight million Zambians in Southern Africa in a country the size of Texas or France, the word вnshimaг and what it stands for is the very basis of life. Nshima is the staple food eaten by not only Zambians but Malawians and many other African neighbors. Almost all indigenous African languages in Zambia probably call nshima by a different name. The Chewa, Tumbuka, and Ngoni of Eastern Zambia and Malawi call it sima, the Bemba of Northern Zambia call it ubwali. Many Americans liken it to mashed potatoes or grits. But what exactly is this staple food eaten by perhaps an estimated fourteen to eighteen million peoptudents on a ten day field trip as guests of the University of West Indies Mona campus in Kingston Jamaica. 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