Tag Archives: Monkey Bay

District News

The Inescapable Reality of Gule Wamkulu

Maravi Post Reporter

By Jones Gadama

The recent incident in Monkey Bay, Mangochi, where a man was beaten to death by individuals participating in the Gule Wamkulu ceremony, has sparked outrage and prompted the Chewa Heritage Foundation to disown the actions of those involved. They assert that their Gule Wamkulu adheres to established protocols and traditions.

However, this disavowal raises critical questions about the nature of Gule Wamkulu itself and the broader implications of such violence associated with it. The reality is that Gule Wamkulu, often referred to as “virombo” meaning beasts, has a long-standing reputation for savagery and brutality, and the foundation’s attempt to distance itself from this incident is not only disingenuous but also an evasion of responsibility.

Gule Wamkulu, a traditional dance and masquerade performed by the Chewa people, is deeply rooted in cultural heritage. It is meant to celebrate life, mark important events, and serve as a medium for social commentary. However, the darker side of this tradition cannot be ignored. The masks and costumes, while colorful and vibrant, often embody a duality that reflects both the sacred and the profane.

The term “virombo,” which translates to “beasts,” is not merely a colloquialism; it encapsulates the fear and violence that can accompany the Gule Wamkulu performances. This duality raises the question: how can a tradition that is meant to celebrate life also be synonymous with death and destruction?

The Chewa Heritage Foundation’s assertion that their Gule Wamkulu follows protocols is a claim that requires scrutiny. If these protocols exist, they have evidently failed to prevent the violence that has become associated with the practice.

The incident in Monkey Bay is not an isolated occurrence; it is part of a troubling pattern where Gule Wamkulu participants have engaged in acts of violence, often under the guise of tradition. The foundation’s disavowal of this incident suggests a denial of the reality that many communities face when Gule Wamkulu is performed without accountability or oversight.

Moreover, the foundation’s attempt to distance itself from the actions of the perpetrators is problematic.

By disowning the violent acts, they inadvertently perpetuate a culture of impunity. If the Gule Wamkulu is indeed a reflection of Chewa culture, then the violence associated with it must also be acknowledged as part of that culture. The foundation cannot cherry-pick which aspects of their heritage to embrace while conveniently ignoring the more troubling elements.

This selective memory not only undermines the integrity of the tradition but also disrespects the victims of violence who have suffered at the hands of those who claim to represent the culture.

The notion that Gule Wamkulu participants are merely following tradition does not absolve them of responsibility for their actions.

The argument that these individuals are acting within the confines of cultural expression is a dangerous one. It suggests that cultural practices can be used as a shield for violent behavior, allowing individuals to act with impunity.

This is not only a disservice to the victims but also to the very essence of the culture that the Chewa Heritage Foundation seeks to protect. If Gule Wamkulu is to be a source of pride for the Chewa people, it must also be a source of accountability.

Furthermore, the foundation’s claim that their Gule Wamkulu follows protocols raises questions about the enforcement of these protocols. Who is responsible for ensuring that participants adhere to the guidelines? What mechanisms are in place to hold individuals accountable for their actions during performances?

Gule Wamkulu
Gule Wamkulu

The lack of clear answers to these questions suggests a systemic failure within the organization and the broader community. Without accountability, the potential for violence will continue to loom over Gule Wamkulu, overshadowing its cultural significance.

The Chewa Heritage Foundation must confront the uncomfortable truth that Gule Wamkulu has become synonymous with violence in the eyes of many. The term “virombo” is not just a descriptor; it is a reflection of the fear and trauma that communities have experienced as a result of unchecked violence during these performances.

By disowning the actions of those involved in the recent incident, the foundation risks alienating those who have been affected by this violence. Instead of distancing themselves, they should take a proactive stance in addressing the issues that plague Gule Wamkulu.

It is essential for the Chewa Heritage Foundation to engage in a critical dialogue about the future of Gule Wamkulu. This dialogue must include voices from within the community, particularly those who have been victims of violence or who have witnessed its effects.

By acknowledging the darker aspects of their tradition, the foundation can begin to work towards a more responsible and accountable practice of Gule Wamkulu. This may involve revising protocols, implementing training for participants, and establishing clear consequences for those who engage in violent behavior.

Additionally, the foundation should consider the role of education in transforming the narrative surrounding Gule Wamkulu.

By educating community members about the importance of non-violence and respect during performances, they can help to reshape the perception of Gule Wamkulu from one of fear to one of celebration. This shift in perspective is crucial for the survival of the tradition, as it will allow Gule Wamkulu to thrive without the shadow of violence looming over it.

The Chewa Heritage Foundation’s disavowal of the violent actions associated with Gule Wamkulu is a misguided attempt to protect their cultural heritage.

The reality is that Gule Wamkulu has become synonymous with violence, and the foundation must confront this truth head-on. By acknowledging the darker aspects of their tradition and taking steps to address the violence that has become associated with it, they can work towards a more accountable and responsible practice of Gule Wamkulu.

The future of this cultural heritage depends on the foundation’s willingness to engage in this critical dialogue and to take meaningful action to ensure that Gule Wamkulu is a source of pride rather than fear. Only then can the Chewa people truly celebrate their heritage without the stain of violence overshadowing their traditions.

Lifestyle, Regional

Gasa Family appeals to Judge R. E Kapindu to reconsider revoking Bail for known Fugitive Chanthunya

Ufulu 2 Comments

murder-suspect-Masozi-Chanthunya

Written By Norman Gasa

I am the spokesperson for the Gasa family. We have largely kept away from the media, waiting for the matter to run its course. We have noted with dismay the delays, the provision of bail for a known fugitive from justice and now his application for a stay of trial. This cannot be so.

We have waited patiently for justice to prevail. We have drafted an open letter to Judge R. E Kapindu expressing our views. We would like this circulated far and wide, that we do not forget 2 lives were lost in this tragedy. Allowing Misozi to walk away would be a travesty of justice. We would appreciate it if you could also bring pressure to bear.

Open Letter to Judge R.E Kapindu, PHD:

died - 4th of August 2010 Linda Gasa
On or about the 4th of August 2010 Linda Gasa was murdered allegedly at the hands of Mr. Misozi Chanthunya

On or about the 4th of August 2010 Linda Gasa was murdered allegedly at the hands of Mr. Misozi Chanthunya. At only 26 years of age she was at the prime of her life, having just finalised her studies at the Malawi College of Accountancy. The very day she was due home she met with her gruesome death. Little did we know that her home coming would be after such a brutally tragic ending to her young life? To Justice R. E Kapindu, PHD the details of this matter before you, we are sure you are well versed in.

As a brief recap, Linda Gasa, a Zimbabwean studying and living in Malawi, was brutally murdered in Monkey Bay, Malawi. The cruelty and subsequent pain and trauma she endured, is beyond comprehension. The act of having one’s life taken away from you, by some-one who was meant to love and protect you, we just cannot understand. The cruel intent and the viciousness with which this brutal murder was carried out, makes one shudder. To poison, stab and then evacuate Linda’s womb and then entomb her in one’s holiday home, is an indication to us that this is the deed of an absolute monster who has no regard for human life.

The lengths gone to, just to try and dispose of her body, digging a grave and failing to go deep enough as the earth was to rocky, trying to throw her overboard, but the waters were too rough and this couldn’t be done! In death Linda refused to cast away like some used up rag doll, but fought back and made sure she was taken home. The coward that he is, Misozi fled and tried by all means to evade the long arm of the law. As it stands we believe that: – the murder was pre-meditated; her visit to Monkey Bay was for the express purpose of killing her and the unborn child.

    • There was motive (the pregnancy);
    • it was committed in the most inhumane way possible;
    • the accused has no remorse in that he lied and tried to cover up his deeds.
    • what boggles our minds up to today is that Misozi has not sent a word of condolence to any member of the Gasa family let alone her parents. Rather, he left this for his father to do. It is ironic that Misozi Chanthunya, fled justice fearing the death penalty if found guilty, yet felt absolutely no remorse taking the life of Linda Gasa. He fled knowing full well that he was a wanted fugitive from justice. It took a whole two years to capture him and a further four years to bring him to trial in Malawi. All the while he was seeking assurances that he would not be hung if found guilty by a court in Malawi, an assurance he was given, yet he persisted to abuse the justice system in South Africa by appealing extradition.

To claim that he was unaware that he was wanted by the police in Malawi and INTERPOL when his entire family there knew, is yet another blatant lie. Particularly so after his wife who knew that he was wanted, joined him in South Africa. Are we to believe that she never told him about being wanted by the police? This application for stay of trial is yet a further slap in the face for those that loved Linda, reopens wounds that have been struggling to heal and is an affront to justice.

The arrogance of this man knows no bounds. In our view we would be failing Linda, failing the good people of Malawi and making a mockery of the justice system if this application succeeds. We cannot fathom as to what Misozi could possibly say that could bring a halt to his trial. He has the luxury to defend himself, a right he denied Linda. We are aghast at the fact that Misozi Chanthunya was even granted bail, this is a man who fled justice, and tried by all means to evade extradition.

Lest we forget Judge Esmie Chombo had to recuse herself from the bail hearing as she was receiving death threats. We believe he manipulated the police into bungling the matter prior to his departure from Malawi and had border officials colluding with him to the fact that Linda Gasa had gone through the border.

Malawi’s Murder suspect Misozi Chanthunya granted bail

This is a dangerous man with no regard for the law, the sanctity of human life or anything or anyone else but himself. It would be unforgivable for this murderer to walk away scot free after such a heinous act. Linda was a reserved child that barely made ripples. She went about life in her own quiet unassuming way. She came from a family that loved and cherished her and would only want the best for her. All her dreams and aspirations were extinguished on the 4th of August 2010. With her passing a link in the family chain was broken, never to be the same again. Her loss has brought unbearable pain to the family, bringing this matter to trial and finality is only but a step in bringing this chapter to a close for the family.

We have waited nine long years to see justice being done, please do not deny us, and deny Linda, the chance at Justice.

Our only desire is that justice must not only be done, but must be seen to be done. We write this open letter for no other purpose but to finally get justice for Linda Gasa. A young life taken so brutally and without any provocation whatsoever. It has been nine long years to get us to this point, please do not let the waiting have been in vain, please allow us to have the justice Linda deserves.

 

 

Regards The Gasa Family