Representative List

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Representative List

CONVENTION FOR THE SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE

INTERGOVERNMENTAL COMMITTEE FOR THE

SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE

Twelfth session

Jeju Island, Republic of Korea 4 to 8 December 2017

Nomination file no. 01292

for inscription in 2017 on the Representative List of the Intangible Cultural Heritage of Humanity

A. State(s) Party(ies)

For multi-national nominations, States Parties should be listed in the order on which they have mutually agreed.

Malawi

B. Name of the element

B.1. Name of the element in English or French

Indicate the official name of the element that will appear in published material.

Not to exceed 200 characters

Nsima, culinary tradition of Malawi

B.2. Name of the element in the language and script of the community concerned, if applicable

Indicate the official name of the element in the vernacular language corresponding to the official name in English or French (point B.1).

Not to exceed 200 characters

Nsima

B.3. Other name(s) of the element, if any

In addition to the official name(s) of the element (point B.1) mention alternate name(s), if any, by which the element is known.

Bughali, Ethima, Nchima, Sima

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C. Name of the communities, groups or, if applicable, individuals concerned

Identify clearly one or several communities, groups or, if applicable, individuals concerned with the nominated element.

Not to exceed 150 words

Chewa, Ngoni and Senga communities of Central Region, Sukwa, Mambwe, Namwanga, Ndali, Nyakyusa, Ngonde, Ngoni, Tumbuka and Tonga communities of Northern Region and Yao, Lhomwe, Sena and Mang'anja communities of Southern Region of Malawi. Generally all Malawians from Chitipa District in the Northern tip to Nsanje District in the Southern tip and from Likoma Island in the Eastern most to Mchinji District in the Western most parts of the Republic of Malawi rely and eat Nsima. Particularly women both in towns and villages in Malawi have and continue practicing the preparation of Nsima as a part of everyday culinary tradition. Amongest communities in the Northern Region, it is known w ith variant names such as Bughali or Sima, in the Central Region communities it is called Nsima while in the Southern Region communities it is known with a variant Nchima, Ethima or Nsima.

D.

Geographical location and range of the element

Provide information on the distribution of the element within the territory(ies) of the submitting State(s), indicating if possible the location(s) in which it is centred. Nominations should concentrate on the situation of the element within the territories of the submitting States, while acknowledging the existence of same or similar elements outside their territories, and submitting States should not refer to the viability of such intangible cultural heritage outside their territories or characterize the safeguarding efforts of other States.

Not to exceed 150 words

Generally Nsima diet is practiced among Malawians living in the area from Nsanje to Chitipa and Likoma Island to Mchinji Districts of the Republic of Malawi. It is practiced everyday in all the districts of the country located in the southern part of Africa, 13°30' South latitude and 34° East longitude. About all the more than 16million people, according to the last population estimate of 2014, consider Nsima as their everyday culinary heritage. The regional difference are only visible in the main accompaniments with the south emphasizing on meat and beans, the center a combination of meat, fish and beans and the north fish and meat. There are some similarities with other elements practiced in neighboring Zambia, Mozambique, Tanzania and Zimbababwe.

For instance in Zimbabwe Nsima has similarities with Sadza among the Shona communities. It is similar to elements known by other names in Tanzania, Mozambique and Zambia.

E. Contact person for correspondence

E.1. Designated contact person

Provide the name, address and other contact information of a single person responsible for all correspondence concerning the nomination. For multi-national nominations provide complete contact information for one person designated by the States Parties as the main contact person for all correspondence relating to the nomination.

Title (Ms/Mr, etc.): Mr.

Family name: Mazibuko Given name: Lovemore

Institution/position: Museums of Malawi, Acting Deputy Director for Culture Address: Museums of Malawi, P. O. Box 30360, Blantyre 3, Malawi Telephone number: +265 1 871 857

E-mail address: lovemoremazibuko@yahoo.com

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E.2. Other contact persons (for multi-national files only)

Provide below complete contact information for one person in each submitting State, other than the primary contact person identified above.

N/A

1. Identification and definition of the element

For Criterion R.1, the States shall demonstrate that ‘the element constitutes intangible cultural heritage as defined in Article 2 of the Convention’.

Tick one or more boxes to identify the domain(s) of intangible cultural heritage manifested by the element, which might include one or more of the domains identified in Article 2.2 of the Convention. If you tick ‘others’, specify the domain(s) in brackets.

oral traditions and expressions, including language as a vehicle of the intangible cultural heritage performing arts

social practices, rituals and festive events

knowledge and practices concerning nature and the universe traditional craftsmanship

other(s) ( )

This section should address all the significant features of the element as it exists at present.

The Committee should receive sufficient information to determine:

a. that the element is among the ‘practices, representations, expressions, knowledge, skills — as well as the instruments, objects, artefacts and cultural spaces associated therewith —’;

b. ‘that communities, groups and, in some cases, individuals recognize [it] as part of their cultural heritage’;

c. that it is being ‘transmitted from generation to generation, [and] is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history’;

d. that it provides communities and groups involved with ‘a sense of identity and continuity’; and

e. that it is not incompatible with ‘existing international human rights instruments as well as with the requirements of mutual respect among communities, groups and individuals, and of sustainable development’.

Overly technical descriptions should be avoided and submitting States should keep in mind that this section must explain the element to readers who have no prior knowledge or direct experience of it. Nomination files need not address in detail the history of the element, or its origin or antiquity.

(i) Provide a brief summary description of the element that can introduce it to readers who have never seen or experienced it.

Not fewer than 150 or more than 250 words

Nsima is a compound name of the culinary/dietary tradition of Malawians as well as the name of a single component of this tradition.The word Nsima is in Chichewa language and the food is particularly taken during afternoon and evening mealtimes although few like it in the morning too.

As a single component, Nsima is a form of thick porridge mainly prepared from maize flour although other types of foods such as casava, millets and sorghum are widely used. It is prepared through an elaborate process that requires a specific body of knowledge related to food properties and preparation. As a compound name Nsima refers to the tradition of meal time during which a variety of foods are taken together with Nsima. These varieties of foods include the green vegetables such as pumpkin, haricot bean, cowpea and casava leaves; pulses, beans, peas; meat and fish; insects and caterpillers and milk. From pounding of the maize into flour through to selection of the accompanying food staff to their eventual preparation and serving, different non harmful rituals, customs, songs and chants distinct to the Malawian way of life, would have been performed by women who are particularly charged with its preparation. During meal time, which is usually a communal event where Nsima and its accompaniments are

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brought from different households, certain customs must be followed such as those that regulate glutony and promote cleanliness and cohesion among community members.

(ii) Who are the bearers and practitioners of the element? Are there any specific roles or categories of persons with special responsibilities for the practice and transmission of the element? If yes, who are they and what are their responsibilities?

Nsima times are a constant and elaborate afternoon and evening tradition both in the village and town homes in the whole Malawi. Although the bearers of Nsima are all Malawians, the element's champions or practitioners are women and girls of African ancestry. Women have larger and special responsibilities in the preparation of Nsima, from cultivating the maize, pounding of the maize into flour through to selection of the accompanying food staffs to their eventual preparation and serving, and performance of different non harmful rituals, customs, songs and chants distinct to the Malawian. And so women are responsible for preparing Nsima and teaching girls about it while men help in the cultivation of the maize and then look for the accompaniments particularly meat and teaching boys how to catch the meat. Craftsmen are commissioned to curve the cooking sticks, serving spoons, mats for spreading the flour in the sun to dry, mortars and pistles for pounding, grinders, the various type of pots and bowls or plates used. In towns, where some people prefer the traditional method of preparation than the machine mills, most of these items are bought in the markets where they are sold having been produced by craftsmen mainly in the villages in spite of availability of modern cooking equipment. However, even though some prefer modern equipment they still prefer the final product to be as good as that prepared using the traditional tools and method.

(iii) How are the knowledge and skills related to the element transmitted today?

At a very early age in villages of Malawi small girls are to be seen playing at pounding maize or sifting flour for preparartion of Nsima while their young brothers will spend hours trying to make snares for birds or watching holes from which, with luck some deer or insect will emerge to provide the accompaniments. However, once the food is grown or caught it is no longer the boy's province and he is entirely and particularly dependent upon his womenfolk for preparation of his food. And so women are responsible for transmitting knowlkedge to girls about Nsima while men transmit knowledge to boys on how to hunt for meat, fish or gather wild fruits and vegetables.

Most restaurants in Malawi have Nsima on their menu and provide alternative side dishes including most of the traditional ones mentioned in previous sections. This knowledge is acquired through on-the-job training to students complementing the hotel and catering training school curricular of major training institutions. Craftsmen hand down the knowledge to boys who show interest to continue with the skill when their seniors have passed on. That is why these items can still be bought in any market one can visit in Malawi on any day. School text book for junior secondary school has a chapter on Nsima while recommended books on creative arts have topics on making of some tools used for preparing Nsima.

(iv) What social functions and cultural meanings does the element have today for its community?

The subject of food is to all people an interesting topic but to the Malawian, Nsima is particularly near his heart and upon which he is always ready to discourse at great length as it is the single tradition that expresses his cultural identity and defines who he is. This is not to be wondered at when so much of the Malawian's life is bound up in one way or the other with the growing, storage, processing and preparation of maize from which Nsima is made. Kudya Nsima (eating nsima) is a communal tradition in normal traditional families in Malawi and an occasion for strengthening the family bonds, give and take instructions as well as share ideas. However, in towns, people can eat alone or with friends. It is normal for town people, after days of hard work

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and eating of junk foods out of take away boxes during lunch at work, to feel like they have not been eating and so demand Nsima at home and in restaurants for evening meals and at weekends respectively. This reflects the importance that Malawians attach to Nsima. If one does not take Nsima for days they feel empty out of sorts and unMalawian. Nsima also functions as a welcoming custom. When a family receives a visitor, one of the indications that the visitor is welcome is to prepare Nsima for them regardless of what time it is, otherwise the visitor will feel unwelcome.

(v) Is there any part of the element that is not compatible with existing international human rights instruments or with the requirement of mutual respect among communities, groups and individuals, or with sustainable development?

The fact that most Malawians spend so much time with the growing, storage, preparation and consumption of Nsima is proof of acceptance of the tradition and practice among all Malawian people whose health has depended on this food for generations. The process does not involve any life threatening rituals and the methods used are internationally accepeted. The survival of these methods of food production over milenia is testimony of the deep respect and understanding that past generations had about the environment and the need for its sustainable use. Traditional crop rotation, use of manure and other more modern methods prescribed by the Ministry of Agriculture ensure high yield with low or no negative environmental impacts. Group and individual choices are resepected as no one is forced to eat Nsima of maize only. Others prefer Nsima from cassava, milet or sorghum. With the many varieties of side dishes to choose from, the tradition does not impinge on anyone's human rights, the right to life, to practice a culture of one's choice and to good health. On respecting choices, certain communities disdain eatinf of small rodents (mbewa) and many regard the idea of eating baboons (nyani) unfavourably. In traditional villages domestic animals such as cattle, goats, pigs and sheep are rarely killed unless for very good reasons such as during feasts, weddings or funerals and so they chose those items they feel comfortable with. Today, game amounts to small animals hunted with dogs and big game is rarely killed.

2. Contribution to ensuring visibility and awareness and to encouraging dialogue

For Criterion R.2, the States shall demonstrate that ‘Inscription of the element will contribute to ensuring visibility and awareness of the significance of the intangible cultural heritage and to encouraging dialogue, thus reflecting cultural diversity worldwide and testifying to human creativity’. This criterion will only be considered to be satisfied if the nomination demonstrates how the possible inscription will contribute to ensuring visibility and awareness of the significance of the intangible cultural heritage in general, and not only of the inscribed element itself, and to encouraging dialogue which respects cultural diversity.

(i) How can inscription of the element on the Representative List contribute to the visibility of the intangible cultural heritage in general and raise awareness of its importance at the local, national and international levels?

The inscription of Nsima will contribute to its visibility as well as that of intangible cultural heritage (ICH) in general through the safeguarding measures that Government of Malawi will put in place. These measures will include promotional activities such as development of Information Education and Communication materials that will explain the importance of food in general as ICH of humanity and Nsima in particular as culinary tradition. It will encourage access and sharing of this tradition with the world in general. The associated materials and accompanying foods fall into the several domains of ICH such as craftmanship, knowledge about nature and the universe, social practices and oral traditions; and inscription will give visibility to all these domains. The inscription will help to reintroduce Nsima in culinary practices in town where people have been moving away from the tradition due to fast foods, thereby improving their nutritional status.

(ii) How can inscription encourage dialogue among communities, groups and individuals?

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Nsima is a communal element, one of the world's many culinary traditions whose knowledge and practices can be shared with other parts of the world. It can be shared at any social event to encourage dialogue among communities, groups and individuals. With the many varieties of side dishes to chose from, everyone's taste is taken care of. The preparation of Nsima is generally the same but each community in Malawi has a slight variation of the process and the components of the side dishes. Inscription will therefore encourage dialogue between women in from different communities as they share ways of preparing Nsima in their respective homes, regions and districts. This dialogue will extend to groups such as researchers and students of gastronomy who would study Nsima preparation process. The inclusion of topics on Nsima and making of its preparation tools in school text books will contribute to global knowledge.

(iii) How can inscription promote respect for cultural diversity and human creativity?

Inscription of Nsima will promote cultural diversity as it contributes to the great variety of traditions on preparation of food that exists in the world. The tradition does not permit practitioners to look down upon other people's choices on this tradition because of the many varieties of foods that it offers. Preparation of Nsima represents specific body of knowledge, skills and practices concerning nature and the universe. These knowledge, practices and skills have been handed down from generation to generation and keep on evolving into slight variations depending on geographical location and the crop from where flour is made. The inscription will promote human creativity by encouraging people to learn from its body of knowledge and adapt the methods of preparing Nsima to their own situations. In particular, professionals in the field of gastronomy and chefs in hotels can create new recipes for their clients based on this knowledge.

3. Safeguarding measures

For Criterion R.3, the States shall demonstrate that ‘safeguarding measures are elaborated that may protect and promote the element’.

3.a. Past and current efforts to safeguard the element

(i) How is the viability of the element being ensured by the concerned communities, groups or, if applicable, individuals? What past and current initiatives have they taken in this regard?

Malawian communities have ensured the viability of the element by:

Continued practice - Malawians prepare and eat Nsima everyday of their lives. Young girls and boys are taught everyday on how to prepare Nsima and source the accompanying foods.

Menus - Today in every hotel that one visits, particularly those owned by Malawians, one is greeted by a menu with malawian food and Nsima will be dominant

Books and recipes - Individual Malawians have writen books for schools and recipes on Nsima and its preparation which will protect the knowledge for posterity ensuring its continued practice in future. Section 6b lists some of the books by Malawians on the subject.

Revitalization - The introduction of machine mills has made the preparation of Nsima easier, faster and cheaper than the traditional way without losing its essence. This has contribute to Nsima being the cheapest food to buy or prepare cementing its place in Malawian homes in spite of the introduction of other type of foods from outside the country

Festivals - Some Malawian tribal associations organise annual festivals. For example, Mulhako wa Alhomwe organises annual festivals at the end of the Month of October each year at which the traditional practices of the Lhomwe are showcased and Ethima, the Lhomwe name fo Nsima is one of the traditions that are showcased. Besides, Mzimba Heritage Association also organises Umthetho Festival end of September every year where Nsima is also showcased.

These festivals help to create a sense of identity.

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Tick one or more boxes to identify the safeguarding measures that have been and are currently being taken by the communities, groups or individuals concerned:

transmission, particularly through formal and non-formal education identification, documentation, research

preservation, protection promotion, enhancement revitalization

(ii) How have the concerned States Parties safeguarded the element? Specify external or internal constraints, such as limited resources. What are its past and current efforts in this regard?

Festivals - Malawi Government organises food festivals during mother tongue day celebrations in all three regions of the country: north, south and centre on a rotational basis. In 2011 the festival took place in Mzuzu City in the north while in 2013 it took place in Thyolo District in the south. However in 2014, festivals did not take place due to financial constraints resulting from the economic down turn.

Several other privately organised festivals such Blantyre Arts Festival and Lake of Stars have always exhibited Nsima albeit largely by restaurants and hotels but communities are given space to sell home prepared food including Nsima.

The government policy on culture provides for cultural diversity and promotes the use of indegenous knowledge through encouraging communities to continue practicing their traditions.

The government provided for the registration of tribal assosociations such as the Mzimba Heritage Association to preserve local traditions, including Nsima.

Documentation - Government through the Museums of Malawi and National Commission for UNESCO assisted communities in compiling inventories of their intangibe cultural heritage and 16 out of 17 tribal groups included Nsima in their inventories.

Education - the Ministry of Education introduced a topic on Malawian staple food and recommended a textbook by Evelyn Lemani (2001), Home Economics in Malawi, Book 2; as the main reference book: This is a Junior Secondary Course and has a chapter on preparation of Nsima.

Challenges: limited resources have limited the extent to which government could go with putting in place safeguarding measures.

Tick one or more boxes to identify the safeguarding measures that have been and are currently being taken by the State(s) Party(ies) with regard to the element:

transmission, particularly through formal and non-formal education identification, documentation, research

preservation, protection promotion, enhancement revitalization

3.b. Safeguarding measures proposed

This section should identify and describe safeguarding measures that will be implemented, especially those intended to protect and promote the element. The safeguarding measures should be described in terms of concrete engagements of the States Parties and communities and not only in terms of possibilities and potentialities.

(i) What measures are proposed to help to ensure that the element’s viability is not jeopardized in the future, especially as an unintended result of inscription and the resulting visibility and public attention?

When Nsima has been inscribed, the Department of Culture proposes the following safeguarding measures:

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1. Awareness-raising

Activity (1): Awareness raising on the meaning and importance of the inscription of Nsima on the Representative List of Intangible Cultural Heritage of Humanity through a web page on the Malawi Investment Guide and Malawi Tourism Guide websites as well as radio and television programmes

Stakeholders: Various public and private media, Sunganizakwathu Cultural Association (NGO) and tribal associations

Timetable: 2017-2018

Costs (MK): MK10,000,000.00

Expected outcomes: Better understanding of local culinary tradition, its related benefits and meaning and importance of its inscription

Activity (2) Increased participation in the Cultural Food exhibitions. Organise three food exhibitions for communities in the three regions of Malawi: North, South and Centre.

Stakeholders: Sunganizakwathu Cultural Association, Chewa Heritage Foundation, 27 District Governments, Mulhako wa Alhomwe, Mzimba Heritage Association

Timetable: 2017 - 2019

Costs (Malawi Kwacha-MK): MK75,000,000.00

Expected outcomes: Transmission of Nsima tradition to families especially in cities and towns Activity(3): Organise annual agricultural fares for subsistence farmers and cooperatives to promote production of the ingredients of Nsima food culture

Stakeholders: NGOs in agriculture, agriculture cooperatives, subsistence farmers Timetable: 2017-2021

Costs (MK): MK50,000,000.00

Expected outcomes: Increase in production of the food items that make up Nsima tradition, increased awareness among local communities on the importance of producing traditional foods to preserve their local Nsima food varieties and promote healthy traditional diet.

II. Research and studies

Activity (4) Investigation of local variations of Nsima dietary culture and teaching its preparation and associated components in formal and non-formal education

Stakeholders: University of Malawi, Department of Nutrition, Departmement of Agriculture, Department of Education

Costs (MK): MK15,000,000.00

Expected outcomes: documentation and transmission to young people through educational curriculum review

Activity (5) Publishing of the results of investigation into a book describing in detail the variations in the preparation of Nsima and the how the tradition has evolved over time.

Stakeholders: University of Malawi, publishing companies.

Costs (MK): MK5,000,000.00

Expected outcome: documentation and transmission to out of school readers and food preparation institutions.

III. Legal protection

Activity (6): Establishment of by-laws on protecting maize as a startegeic crop and better management of other Nsima accompanying foods and ingredients

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Stakeholders: District and local governments, chiefs and practitioners Timetable: 2017-2019

Costs (MK): MK7,000,000.00

Expected outcomes: legal protection of Nsima food culture in each district and its accompaniments. Revitalization of local food culture and promoting transmission of local Nsima variations and traditions in each community

Activity (7): Facilitate the review of the Arts and Crafts Act, Museums Act, and Monuments and Relics Act to include the safeguarding of intangible cultural heritage in Malawi

Stakeholders: Law Commission; chiefs; district, local and central governments; tribal associations and NGOs.

Costs (MK): MK5,000,000.00

Expected outcomes: further legal protection for all intangible cultural heritage in Malawi to facilitate their revitalisation

IV. Training

Activity (8): Training and improving the process of preparing Nsima in restaurants as heritage of the Malawi people to make it more appropriate, accesible, easy to prepare.

Stakeholders: Restaurants association, District and town councils Timetable: 2017-2018

Costs (MK): MK5,000,000.00

Expected outcomes: revitalising the preparation and quality of Nsima in cities and towns so that more people can enjoy it.

Activity (9): Training volunteers to teach health related knowledge, taste, ingredients, cooking skills at schools, pre-schools or community centers

Stakeholders: district and local councils, youth from local communities, NGOs

Activity (10): Local cooking workshops for parents and extra-curricular cooking lessons for school children

Stakeholders: cooking instructors, school teachers, agriculture extention workers, concerned NGOs

Timetable: 2017 - 2021 Cost (MK): MK20,000,000.00

Expected outcomes: education for parents on weekends and children during school club time, to support transmission of the element in local homes

V. Monitoring

Activity (11): Monitoring of safeguarding activities

Stakeholders: District commissioners, chiefs, local NGOs Timetable: 2017-2021

Cost (MK): MK10,000,000.00

Expected outcomes: countering any unintended result of inscription that might jeopardize the viability of the element.

(ii) How will the States Parties concerned support the implementation of the proposed safeguarding measures?

Awareness raising

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Central government through the Departments of Culture, Information, Tourism and Trade and Investment will facilitate and finance the activities on raising awareness about the importance of the local Nsima culinary tradition for good health

Legal protection

Central government through Departments of Culture, Ministry of Justice and the Law Commission will provide support including teachnical and financial resources for legal protection activities. The 2012-2018 startegic plan for the Department of Culture already provides for this activity. A number of consultations with relevant stakeholders are on-going as envisioned under the strategy.

Research, studies and training

The Department of Education will support the activities under research, studies and training by providing the neccessary skills and expertise through the state Universities and schools.

Commissioned studies on specific issues concerning the various domains of ICH that relate to Nsima culture will be emphasized.

Monitoring

Local governments will support the monitoring activity through creation of District Monitoring teams as well as support the teams with operational costs and periodic meetings. Chiefs who have provided consents and support for nomination of the element will monitor the continued practice of the tradition through normal community based fora in which they have the responsibility to encourage healthy living and appropriate dietery.

(iii) How have communities, groups or individuals been involved in planning the proposed safeguarding measures and how will they be involved in their implementation?

The safeguarding measures were proposed by the communities themselves during following activities:

First of all during the training of youth identified by the communities themselves on community based inventorying which took place in 2010, 2012 and 2014. Participants listed elements which included Nsima preparation and their corresponding safeguarding measures.

Secondly during the inventorying exercise itself the trained youth visited each community of the 17 ethnic communities in Malawi to identify the elements to be included in the inventory in each domain with short descriptions, status of the element and possible safeguarding measures.

In both instances Nsima was always one of the elements identified.

Thirdly the communities concretised safegurading measures during the documentation exercise leading to the filling-in of the nomination form.

Fourthly, an awareness-raising conference on the 2003 convention and progress so far made in its implementation in Malawi, was organised from 10 to 13 January 2015 in Lilongwe and 27 Chiefs, 27 district council officials and 27 councillors participated. This group represented the local governments and grassoroots communities of the whole of Malawi. One of the issues discussed was whether to nominate Nsima or not. The overwhelming response was to nominate and subsequently safeguarding measures were discussed and agreed upon as provided in 3b.

Through their ethnic associations: Chewa Heritage Foundation, Mzimba Heritage Association, Chiwanja cha Ayao, Tonga Heritage Association, Ngonde Cultural association, Mulhakho wa Alhomwe and others will play a central role in the implementation of the safeguarding measures.

3.c. Competent body(ies) involved in safeguarding

Provide the name, address and other contact information of the competent body(ies), and if applicable, the name and title of the contact person(s), with responsibility for the local management and safeguarding of the element.

Name of the body: Museums of Malawi

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Name and title of

the contact person: Mr. Lovemore Mazibuko, Deputy Director of Culture,ai.

Address: P. O.30360, Blantyre 3 Telephone number: +265 (0) 888551808

E-mail address: lovemoremazibuko@yahoo.com

4. Community participation and consent in the nomination process

For Criterion R.4, the States shall demonstrate that ‘the element has been nominated following the widest possible participation of the community, group or, if applicable, individuals concerned and with their free, prior and informed consent’.

4.a. Participation of communities, groups and individuals concerned in the nomination process

Describe how the community, group or, if applicable, individuals concerned have participated actively in preparing and elaborating the nomination at all stages.

States Parties are encouraged to prepare nominations with the participation of a wide variety of all concerned parties, including where appropriate local and regional governments, communities, NGOs, research institutes, centres of expertise and others. States Parties are reminded that the communities, groups and, in some cases, individuals whose intangible cultural heritage is concerned are essential participants throughout the conception and elaboration of nominations, proposals and requests, as well as the planning and implementation of safeguarding measures, and are invited to devise creative measures to ensure that their widest possible participation is built in at every stage, as required by Article 15 of the Convention.

The process of completing the ICH-02 Form is the culmination of a series of activities that took more than four years as follow:

Inventorying of ICH of Malawi 2007

Government even before it ratified the 2003 Convention in 2010 had began to do inventories of ICH of Malawi. In 2007 the first inventory was compiled by the Departments of Arts and Crafts, and Museums. This inventory contained elements from 7 ethic communities in Malawi. During the inventorying communities were proposing which elements to nominate and possible safegaurding measures were highlighted.

Training of youth in Community-based inventorying 2010

After the first inventory and the subsequant ratification in 2010, the Museums of Malawi was designated the focal point in the implementation of the Convention in Malawi and immediately began training the youth in community-based inventorying of ICH. The first training targeted four youth from each of the four ethnic communities in the Southern region, Yao, Mang'anja, Lhomwe and Chewa. Here again the communities suggested which elements to nominate in order of priority and proposed safeguarding measures were also suggested.

Community based inventorying of ICH

After training in the same year, the youth embarked on the first community-based inventorying the Lhomwe community. At the end of the exercise Nsima was clearly idenfied as a candidate for nomination and safeguarding.

The second training took place in 2012 involving youth from the northern and central regions representing 10 ethinc communities, Ngonde, Nyakyusa, Lambya, Mambwe, Ndali, Nyiha, Sukwa, Tumbuka, Ngoni and Namwanga. At the end of the exercise Nsima was also identified for nomintaion.

Documentation

Ten of the trained youths from Chewa, Sukwa, Lhomwe, Ngoni, Mambwe and Nyakyusa communities with guidance from Museums of Malawi conducted the documentation of Nsima in Kasungu and Chitipa Districts.

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Meeting with chiefs and community leaders

An awarenessraising conference held from 10 to 13 January 2015 in Lilongwe gathered together 27 Chiefs, 27 district council officials and 27 councillors. This group represented the local governments and grassoroots communities of the whole of Malawi and agreed to nominate Nsima, the Culinary Tradition that unites all Malawians, to the Representative List of ICH of Humanity. At the end of the conferenc a press statement was issued in the paper by the media who also participated inviting comments or objections to the proposal by the conference of local leaders to nominate Nsima and to communicate their thoughts to the Department of Culture.

After two weeks the Department of Culture analysed the responses it recieved and noted that there were no objections.

4.b. Free, prior and informed consent to the nomination

The free, prior and informed consent to the nomination of the element from the community, group or, if applicable, individuals concerned may be demonstrated through written or recorded concurrence, or through other means, according to the legal regimens of the State Party and the infinite variety of communities and groups concerned. The Committee will welcome a broad range of demonstrations or attestations of community consent in preference to standard or uniform declarations. Evidence of free, prior and informed consent shall be provided in one of the working languages of the Committee (English or French), as well as the language of the community concerned if its members use languages other than English or French

Attach to the nomination form information showing such consent and indicate below what documents you are providing and what form they take.

1. Consent Form 01: by Joyce Phiri, practitioner from Mphomwa Village, Sub-Traditional Authority Mphomwa, Kasungu District, Central Malawi. She represents typical Chewa women who practice Nsima as their everyday culinary tradition. She is above 60 years and has lived all her life in this village.

2. Consent Form 02: provided by Sub-Traditional Authority Mphomwa, Kasungu District, Central Malawi together with Village Headmen Chim'ndeu and Vwala representing middle traditional authorities of the Central Region. He is a well known Chewa leader.

3. Consent Form 03: by TA/Chief Nthondo from Central Malawi. He represents senior traditional authorities of the Chewa people from Central Region. Under him are several Sub-TA's, many group village heads and village heads.

4. Consent Form 04: by TA/Chief Mwakaboko from Northern Malawi. He represents senior traditional authorities of the Northern Region. Below him are several Sub-TAs, group village heads and many village heads of various ethnicities including Nyakyusa, Tumbuka, Mambwe, and Ngonde.

5. Consent Form 05: by TA/Chief Nanseta from Southern Malawi. He represents senior traditional authorities of the Southern Region. Below him are several Sub-TAs and many group village heads and village heads of various ethnicities including Lhomwe, Yao and Mang'anja.

6. Invitation for objections for the nomination of Nsima to RL. After a year of waiting, there were no objections communicated to the Director of Culture which means everybody is in support of the nomination.

7. Intangible Cultural Heritage Inventory of Malawi Volume 1.

8. Intangible Cultural Heritage Inventory of Malawi Volume 2.

4.c. Respect for customary practices governing access to the element

Access to certain specific aspects of intangible cultural heritage or to information about it is sometimes restricted by customary practices enacted and conducted by the communities in order, for example, to maintain the secrecy of certain knowledge. If such practices exist, demonstrate that inscription of the element and implementation of the safeguarding measures would fully respect such customary practices governing access to specific aspects of such heritage (cf. Article 13 of the Convention). Describe any specific measures that might need to be taken to ensure such respect.

If no such practices exist, please provide a clear statement that there are no customary practices governing access to the element in at least 50 words

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There are no custory practices that govern access to Nsima, the Culinary Tradition of Malawi from growing the maize crop and other ingredients through preparation, of both central component and its accompaniments, to consumption. It can be accessed in groups or individually according to personal preferences in the morning, afternoon and evening. It is widely prepared and consumed by women, men, boys and girls from each and every ethnic community across Malawi. Hotels and food outlets prepare and serve customers without any problem.

Communities accept people from other communities to access and share the food without any elaborate retrictive cultural practices and taboos.

4.d. Concerned community organization(s) or representative(s)

Provide detailed contact information for each community organization or representative, or other non-governmental organization, that is concerned with the element such as associations, organizations, clubs, guilds, steering committees, etc.:

a. Name of the entity

b. Name and title of the contact person c. Address

d. Telephone number e. E-mail

f. Other relevant information

1. National Intangible Cultural Heritage Committee Dr. Elizabeth Gomani-Chindebvu, Chairperson P O Box 264, Lilongwe

+265 (0) 888899209

egomanichindebvu@yahoo.com 2. Chewa Heritage Foundation

Mr. Mark Zilirakhasu, Publicity Secretary

P O Box X18 Post dot net, Crossroads, Lilongwe +265(0) 888863648

mackzilira@yahoo.com or chewaheritagefoundation@malawi.net 3. Mulakho wa Alhomwe

Mr. Frank Namponya Mazizi, Regional Organising Secretary, +265 (0) 999953501

fulazizi@gmail.com

4. Mzimba Heritage Association

Mr. Aupson W Thole, General Secretary, P O Box 20603, Luwinga, Mzuzu II,

+265 (0) 88 88 70 809 / 0 111 935 684/ 099 170 76 54 , aupsonthole@yahoo.uk.co,

5. Inclusion of the element in an inventory

For Criterion R.5, the States shall demonstrate that ‘the element is included in an inventory of the intangible cultural heritage present in the territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention’.

Indicate below when the element has been included in the inventory, its reference and identify the inventory in which the element has been included and the office, agency, organization or body responsible for maintaining that inventory.

Demonstrate below that the inventory has been drawn up in conformity with the Convention, in particular Article 11(b) that stipulates that intangible cultural heritage shall be identified and defined ‘with the participation of communities, groups and relevant non-governmental organizations’ and Article 12 requiring that inventories be regularly updated.

The nominated element’s inclusion in an inventory should not in any way imply or require that the inventory(ies) should have been completed prior to nomination. Rather, a submitting State Party may be in the process of completing or updating one or more inventories, but has already duly included the nominated element on an inventory-in-progress.

Documentary evidence shall also be provided in an annex demonstrating that the nominated element is included in an inventory of the intangible cultural heritage present in the territory(ies) of the submitting State(s) Party(ies), as defined

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in Articles 11 and 12 of the Convention; such evidenceshall include a relevant extract of the inventory(ies) in English or in French, as well as in the original language if different. It may be complemented by a reference below to a functioning hyperlink through which such an inventory may be accessed, but the hyperlink alone is not sufficient.

Of the three inventories that have been made in Malawi two of them have listed Nsima as the intangible heritage of all Malawians. Annexed to this form are extracts from the following two invetories:

1. Inventory of Malawi's Intangible Cultural Heritage Volume 1, 2011. This inventory was made in 2009 but bound in this document in 2011. It was made by the Department of Arts and Crafts in collaboration with Museums of Malawi, National Commision for UNESCO and representatives of eight tribal communities namely Chewa, Lhomwe, Ngonde, Ngoni, Tonga, Tumbuka, Sena, Yao.

Under Chapter 5 titled Common intangible cultural heritage and 5.4 Knowledge and practices concerning natures on page 61 can be found the element of Nsima. The short description clear states that Nsima is the staple food of Malawians.

2. Inventory of Intangible Cultural Heritage of Malawi Volume 2, 2013. This inventory was made using a community based approach between September 2012 and April 2013. 14 trained youths conducted the community-based inventorying of ICH in 8 ethinic communities of mainly the Northern Region which had not been captured in Volume 1. These communities are: Bandya, Lambya, Mambwe, Namwanga, Ndali, Nyakyusa, Nyiha and Sukwa. Ukupiya Ubughali (Kuphika Nsima) which literally means "cooking of Nsima" is listed on page 66 of this inventory. The section on physical location of the element clearly states that it is found in the Northern, Central and Southern regions of Malawi although it was recorded at Kapoka in Chitipa District in Northern Region.

6. Documentation

6.a. Appended documentation (mandatory)

The documentation listed below is mandatory and will be used in the process of evaluating and examining the nomination. The photographs and the video will also be helpful for visibility activities if the element is inscribed. Tick the following boxes to confirm that related items are included with the nomination and that they follow the instructions.

Additional materials other than those specified below cannot be accepted and will not be returned.

documentary evidence of the consent of communities, along with a translation into English or French if the language of concerned community is other than English or French

documentary evidence demonstrating that the nominated element is included in an inventory of the intangible cultural heritage present in the territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention; such evidence shall include a relevant extract of the inventory(ies) in English or in French, as well as in the original language if different

10 recent photographs in high definition

cession(s) of rights corresponding to the photos (Form ICH-07-photo)

edited video (from 5 to 10 minutes), subtitled in one of the languages of the Committee (English or French) if the language utilized is other than English or French

cession(s) of rights corresponding to the video recording (Form ICH-07-video)

6.b. Principal published references (optional)

Submitting States may wish to list, using a standard bibliographic format, principal published references providing supplementary information on the element, such as books, articles, audio-visual materials or websites. Such published works should not be sent along with the nomination.

Not to exceed one standard page.

1. Susan Mayhew and Andrew Penny, 1988. Tropical and Sub-tropical Foods. Macmillan Publishers Limited, Oxford, pg 1- 23. This book describes the growing of the various grains used to make Nsima.

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2. J. Barker, 1940. Nyasaland Native Food. The Nyasaland Times, Blantyre. The book describes the whole process of preparing maize, millet and sorghum and all stages of preparation of Nsima using these grains as well as the food for the side dishes.

3. I. S. MacDonald, 1971. A Guide to Growing Fruit and Vegetables. Government of Malawi, Lilongwe. This book describes the growing of various vegetables which are accompaniments to Nsima.

4. Evelyn Lemani, 2001. Home Economics in Malawi, Book 2: A Junior Secondary Course.

Dzuka Publishing Company Limited, Blantyre. This book describes the food that Malawians eat and central to them is Nsima. It is also an example of the safeguarding measures in place through education.

5. Alfred I. Ihekoronye & Patrick O. Ngoddy, 1985. Integrated Food Science and Technology for the Tropics. Macmillan Press Limited, London, pg 243 – 248. This book describes the nutritional content of maize and other foods.

6. UNIFEM, 1995. Food Cycle Technology Source Book: STORAGE. Intermediate Technology Publications Limited, London. This book describes the traditional techniques of storing maize and maize flour.

7. Gadi Mgomezuzlu, 1985. Food Production: The Beginnings in the Linthipe Area.

Government Printer, Zomba

8. Hazel Warren, 2013. Cooking with Hazel. Dzuka Publishing, Blantyre

9. Nyasaland Government, 1972. Nyasaland Cookery Book and Household Guide.

10. Nyasaland Government, 1938. Nutritional Review of the Natives of Nyasaland.

11. Malawi Government, 1987. Malawi’s Traditional and Modern Cooking. Government Printer, Zomba

12. Williamson, 1991. Malawian Diet Over the Past 30 Years. Government Printer, Zomba 13. Department of Economic Planning and Development, 1990. Nutrition Fact for Malawian Families. OPC, Government of Malawi, Lilongwe

14. Annabel Shaxson, Pat Dickson and June Walker, 1985. The Malawi Cook Book. Blantyre Printing and Publishing Company Limited , Blantyre

7. Signature(s) on behalf of the State(s) Party(ies)

The nomination should conclude with the signature of the official empowered to sign it on behalf of the State Party, together with his or her name, title and the date of submission.

In the case of multi-national nominations, the document should contain the name, title and signature of an official of each State Party submitting the nomination.

Name: Elizabeth Gomani-Chindebvu PhD

Title: Director of Culture, Chairperson of National Intangible Cultural Heritage Committee

Date: 27 September 2016 (revised version) Signature: <signed>

Name(s), title(s) and signature(s) of other official(s) (For multi-national nominations only)

N/A

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