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Usually her daughter finds her mother’s role-playing as a husband familiar because she has experienced such role-playing in her own age group. Mother and daughter enjoy this immensely as the mother role-plays different kinds of husbands. This relaxed and amusing interaction between mother and daughter is quite formative because the young girl learns stresslessly in a teachable moment consciously created by the mother. When I was about fourteen or fifteen I often noticed my mother role-playing as husband to my sisters, who role-played as wives, with equal enthusiasm.

Looking back now, it seems correct to state that my sisters had at least ten years of preparation for adulthood and marriage. My mother, like all indigenous Chagga and African mothers, worked very hard so that my sisters would become wellbehaved, socially competent, and economically productive. After such intensive molding, the young girl is now, at about fifteen, a mpvunde to a great extent, because she has received a good dose of education for a living and education for life. THE IPVUNDA PROCESS FOR A YOUNG BOY When a young boy is about five years old, his father becomes central in his ipvunda process.

People are all ears during storytelling, ready not only to be entertained but also to get a “lesson” for life. Similarly when the family is seated around the fire in the normally chilly evenings of northern Tanzania, they are ready to hear a word of wisdom from parents and grandparents. The presence of elders also is a teachable moment. ” All these are teachable moments, and indigenous parents and elders are aware of their formative potential. 25 Persons participating in a specific ritual come to it with high anticipation for a life-transcending experience, a hunger for a new personhood, and courage to go through hardships during the process.

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