How To Make It Rain; A Malawian Ancestral Story of Mbona the Rain Maker

The Rain, some take it casually, not realizing how essential it is for life, but others know all too well that rain means survival. In Some places rain comes so frequent or so much that it is taken for granted or people wished it rained less often, and in other places rain comes so little or not at all that livelihoods are destroyed.

 In places where rain is crucial you'll probably find people of great faiths devoted to rain, the rainmakers and rainmaking cults. There are various cults around the world that practice or practiced some sort of rainmaking rituals. The native Indians of North America had rain dances and similar practices occurred and still do in parts of Africa including Malawi.

Khulubvi sacred shrine is located in Nsanje District, in the lower Shire Valley in Southern Region of Malawi, It is an important spiritual place among the people of Mang'anja tribe. It is a place where the Mang'anja worship the spirit of Mbona.

Mbona was a legendary rain maker with superhuman powers who lived in Nsanje. He had knowledge of medicine and magic, and he had a gift bestowed onto him from the heavens to govern the rains. Apart from bringing rain, he could also create wells of water on sandy lands, create forests where they did not exist and hide from enemies by turning into other creatures such as guinea fowls. He had a wife named Salima who almost always stayed in the compound, only visited by elderly women and children. She ventured on a few occasions to some villages assisting Mbona on matters of divinity.

Mbona's uncle Mlauli, who was also a conjurer resented his nephew and wanted to kill Mbona because of his extraordinary abilities. Mlauli, however, failed to kill his nephew because Mbona wished to die on his own accord. He told Mlauli and his enemies to cut his throat with a reed after other weapons had failed to harm him. Thus this was his was his fate. It is said that His head was cut and placed at Khulubvi sacred grove.

Mbona's shrine lies in the Sacred Khulubvi grove in Nsanje, protected by the shrine guardians. Mbona's head is said to have been entombed on the floor of his hut. The shrine is never cleaned or swept. Only those of the Mang'anja tribe are allowed with permission from the guardian. The sanctuary is sacred ground; no one can cut down any tree, plant any crops or let their cattle graze. 

There a number of huts in the area, but most importantly includes Mbona's hut and close to that his wife's hut Salima. After the death of Mbona she still played an important role, she would be visited at night by Mbona in the form of an enormous python and he would tell her the future, so as to inform the village of what to plant and what not to. She would communicate to the village via a trance like state, she was the oracle.

After her death the cult continued with succession of oracles. The ultimate responsibility for the cult lies with the Lundu paramount, who is to provide Mbona with a “wife.” This elderly woman, called Salima, lives in Khulubvi and communicates Mbona’s wishes received through dreams and possession. An outside medium may also perform this function, and local chiefs have subsidiary shrines. The spirits communicates via this medium and their lineages spans generations and there is a system of succession.

People came to worship, bringing with them black cloth or a black goat, an offering to Mbona in exchange for rain, water, life. Escorted by the chiefs and village headmen they went to Mbona's hut. After they returned home and finished the sacred rites the sky would rip open and the ground would be blessed by rain.

The Khulubvi and Associated Mbona Sacred Rain Shrines are a world heritage site (UNESCO).

A Dark and Bloodstained Past, Slavery in Malawi

"To overdraw its evils is a simple impossibility ... We passed a slave woman shot or stabbed through the body and lying on the path. Onlookers said an Arab who passed early that morning had done it in anger at losing the price he had given for her, because she was unable to walk any longer. We passed a woman tied by the neck to a tree and dead ... We came upon a man dead from starvation ... ‘’ – David Livingstone

When we hear about slavery most people think about the Atlantic slave trade, but it goes beyond that as it affected all parts of the world. Even within Africa several nations such as the Ashanti of Ghana and the Yoruba of Nigeria were involved in slave-trading. Many countries including the peaceful landlocked country of Malawi were also subjected to the practice. Slavery, is the state of being bound in servitude as the property of a slaveholder and is often associated with toiling under harsh condition, being unappreciated, being subjected to torture and death. Some of the horrific things have already been described by David Livingstone. There were multiple routes within Malawi and they acted as a channel to the east coast of Africa. Some people are unaware of the practice and what happened exactly happened in Malawi and I hope this will shed some light. And as you will see, nations such as the Yao of Malawi were not so different from the Ashanti or the Yoruba.

Slave trade was introduced in Malawi by the Swahili-Arab traders in the 19th Century following a great demand for ivory and slave in the East African markets of Zanzibar, Kilwa, Mombasa and Quelimane. The Swahili -Arabs travelled further and further into the landlocked counties of Africa that we know today including Malawi to obtain slaves and ivory. Malawi was an important and crucial area of operations for Arab slave traders as it provided a slave trade route to the east coast but the incursions of slaving took a heavy toll on the inhabitants. But with entrance of the Yao tribes which have said to come from the Mozambique and East Africa into the southern part of present day Malawi they proved to be a catalyst of the slave trade. The Yao’s had been converted to Islam by the Arabs and were allies to the Swahili-Arab traders and they were well-armed and facilitated the trade. Yao’s moved north killing, tormenting and capturing the Chewa and Maganja by the hundreds, tribes that had migrated from present day Congo because of war and disease seeking peace now only to find chaos yet again. Countless multitudes died on the forced march that often took as long as three months to reach the coast of East Africa. The tragic path finally reached the edge of the Indian Ocean and the hapless slaves were put aboard ships destined for Zanzibar. Here the conditions were so cruel that records show where a cargo of 300 could easily be reduced to only 20 or 30 reaching port.

The main Slave Route in Malawi, were Nkhotakota, Karonga, Mangochi and Phalombe where the Swahili-Arabs and their Yao allies built their headquarters. They organized expeditions to capture slaves and thousands were said to have died in the night raids by the Omani raiders. Some of the coastal trading centres on Lake Malawi became infamous as slave trading centres and these routes were the major and crucial terminal of the Slaves in the entire of Central Africa going to the East African Coast Markets of Zanzibar, Kilwa, Mombasa and Quelimane. Zanzibar, under Omani Arabs in the 19th century had as many as 50,000 slaves passing through the city each year.

One of Slave Trade Route was Nkhotakota where one of the Swahili-Arab slave traders, Salim-bin Abdullah , also known as Jumbe, a Zanzibar trader of mixed Arab and African Descent set up his headquarters on the shore of Lake Malawi in the 1840s. From here he organized his expeditions to obtain slaves and ship them across the lake to East African markets. The captives were kept until they number 1000 and taken across the lake and then forced to walk for three to four month journey to Kilwa where they were sold. And by the 1850s, Nkhotakota had become the main terminus from which as many as 20,000 slaves annually were shipped across the lake from present-day Malawi to the Indian Ocean port of Kilwa Kivinje.

In 1861, Livingstone became possibly the first European to reach Nkhotakota, and he described the area as ‘abode of lawlessness and bloodshed…literally strewed with human bones and putrid bodies’. Livingstone returned to Nkhotakota in September 1863, hoping to convince the incumbent Jumbe ruler to abandon the trade in slaves. Though the two men engaged in a lengthy meeting, Livingstone’s efforts were in vain, and slave trade out of Nkhotakota continued into the 1890s, when Commissioner Harry Johnston persuaded the ageing Jumbe to sign a treaty in exchange for British protection. However, the treaty did not last long as Jumbe continued with slave trade. It was up until Nyasaland came under the British protectorate in 1891 that slave trade completely came to cease. It was Sir Harry Johnston who was the first Commissioner in Nyasaland Protectorate who made a significant effort to stop the trade. Sir Harry Johnston with a force of Sikh soldiers attacked Jumbe in 1894. He was tried and banished to Zanzibar.

Another Slave Route was at Karonga where Mlozi, another Swahili-Arab, settled and terrorized the Nkhonde people and seized them as slaves to Zanzibar. He organized surprise raids as far as Chitipa and Zambia. He also employed a number of the Swahili from Tanzania who undertook such expeditions. He, however, came into conflict with African Lakes Company, formed by Scottish businessmen and brothers, John and Fredrick Moir in 1878. It was until Sir Harry Johnston yet again who sent soldiers and defeated Mlozi who was tried by the Nkhonde chiefs and hanged.

Another Slave trade route passed through the southern shores of Lake Malawi into Tete Province and Zambezi valley in Mozambique. Here the controllers of the route were the Mangochi Yao chiefs namely Mponda, Jalasi and Makanjira. The other slave trade route passed through the southern highlands and was also controlled by the Yao chiefs. Nyezerera and Mkanda controlled the sub route passing between Mulanje Mountain and Michesi Hill in what is now Phalombe District. Two other Yao chiefs controlled the sub route passing through the southern part of Mulanje Mountain and these were Chikumbu and Matipwiri.

Fighting ensued in 1887–89, and pacification was completed only some years after the British government had annexed the whole of the territory in 1891. Almost all the Yao chiefs stopped Slave trade after being defeated by the British Colonial Government forces led by Sir Harry Johnston. After the defeat, the Colonial Government erected forts along the slave routes to check slave trafficking and to bring peace in the area. Some of the forts are still intact up to date.

Slavery has been a great topic even up to today, not only because of its ethics but also because of it massive effect and implications that still linger on. Countless Malawians were affected then and even in a dark and bloodstained past, the fallen ought to be remembered.