O level Notes : FRS - Indigenous religion - Death rituals

Death rituals

Death in Indigenous religion is the transition or continuation of life from the physical world to the spiritual world. The indigenous  people believe in life after death, therefore death rituals are done in preparation of the dead for the next life. There are lots of rituals performed and needed to be followed lest the spirit of the dead would be trapped between this life and the spirit world. These rituals differ from one sub ethnic group to another.

Death among  the indigenous  people is accompanied  by a lot of rituals which are necessary for one to become an ancestor as well as help the living. These rituals start right away when one is terminally ill until one graduates to become an ancestor if he or she was an adult.

(i) Seclusion

This is a ritual that is done prior to the death of the person when the person who is bedridden is moved away from home because illness without recuperation is attributed to the witches who may be found in the area where the ill person is found. They believe that the witch would have set his or her harmful charms in the home of the sick person and for her to recuperate the ill-person is moved away from his or her home area. So, this ritual is done to save a person from death caused by the witch.

(ii) Folding of the deceased

This is done soon after the death of the person when the blood is still warm. Eyes and mouth are closed. It is not allowed to bury someone with unclosed eyes and mouth because the deceased will be angry and will cause one of the family members to fall ill. The deceased will not be accepted into the spiritual realm of ancestors if buried with open eyes and mouth. Hands and legs are straightened and placed in the right posture for burial. This is done by close relatives of the deceased.

(iii) Washing of the body

The body is ritually washed by close relatives and anointed with oil after which it is ceremoniously wrapped in a new cloth or blanket and then laid on a reed mat or in a coffin. In modern day, elders still see to it that a ritual bathing is done though it may not be the whole body but the face only. After this the body is dressed in best attire. This is done because the indigenous  people believe that death is a journey and for the deceased to be welcomed into the spiritual realm, one has to be presentable hence they wash the body. The body is put into the coffin and mourners spend the whole night singing and dancing in memory of the deceased. All this is done in a kitchen hut because of its link with ancestors.

(iv) Wailing

Women wail to announce the death of a person. This is done by women. Meanwhile the death is announced to every relative. Among  the Manyika people, it is customary that if the deceased was a male head in the

family, relatives are informed of the death by a ritual beating of the drum. Close relatives are supposed to be notified as soon as possible so that they will not encounter mystical misfortunes. It is the duty of elders to confirm death before it is announced. During the funeral, there is constant communication with the dead in every decision made. A beast is slaughtered to accompany the deceased. In indigenous  culture, when a person dies money is collected from community members as a sign of bereavement. The money collected is called chema or inyembesi.

(v) Imitation of the deceased

A family friend imitates the deceased’s behaviour, sharing  jokes and even revealing  secrets as a way of lightening  the moment. It is believed that this would assist the deceased’s spirit to be purified. If it is the husband, daughters-in-law perform what they call nzveura imitating the deceased’s behaviour and sharing jokes. The ritual also affords the family friend an opportunity to divulge secrets and sensitive information to the family members.

(vi) Marking of the grave site

Marking of the grave is done by relatives or one who shares the same totem with the deceased. The reason behind appointing  a relative to mark the grave site is the understanding  that no one is given a ‘house’ by a foreigner. Ancestors are also informed that this is where the deceased would be placed. While others will be busy digging the grave after it is marked some will be gathering stones to be used on the grave. If it is done by a foreigner it is believed that it will cause misfortunes to the family of the foreigner who would have marked the grave.

(vii) Procession

On the day of burial, a funeral procession is done. The ancestors are informed that they are now taking out their child for burial so they should receive him or her. Close relatives help in carrying the coffin to the graveyard with the eldest member of the family leading the procession. During the procession, people will be singing songs to celebrate the legacy of the deceased. They stop at intervals and this shows that the dead are not dead but are the living dead who can also get tired. In modern day, some will be carrying umbrellas which provides shade to the coffin as a sign of respecting the dead.  In some cultures, they conduct body viewing before the procession begins.

(viii) Burial

Speeches are made at the grave site andpreparations are made  to lay the coffin into the grave.  A reed mat is cut into two halves and laid on the floor of the  grave  as  bedding   for  the  corpse  because  it is the most descent sleeping place. When being buried the corpse faces upwards so as to continue having communication with the living dead. In some communities, the deceased  is buried with utensils for use in the spiritual world.  The reed mat of the deceased is used for comfort in the spirit world.

Relatives who are elders of the family throw a handful of soil into the grave as a way of casting away evil saying “rest in peace”. After this, the grave is filled with soil with men exchanging shovels in the process. When the filling in of the grave is over, the grave site is carefully swept with a branch of a special tree like Mutarara and Chizhuzhu  which are considered as sacred so that any foot prints indicating  violation of the grave by witches at night is caught.

(ix) Grave inspection

The following day, early morning, elders and close relatives go to inspect and to greet the deceased in the new home. The grave area is usually isolated and only relatives are buried around the same anthill. The purpose of the rituals is to see if witches did not tamper with the grave.

(x) Cleansing ritual

This is a ritual done to purify those who would have helped in the burial of the deceased and it is done after two weeks from burial. In Indigenous religion, contact with the deceased person’s body and even his spirit before it has been laid to rest can lead to the contamination of the person who would have come in contact with the deceased’s body. The indigenous  people perform a ritual that is meant to cleanse those who helped in the burial of the deceased. This is usually done using a Muzeze branch which is put in water to make it medicated  water. The cleansing  ritual is done among  the Shona because they believe death defiles the living for it is evil. Anyone who comes into contact with the corpse should be ritually cleansed. After the cleansing ceremony or ritual, the deceased’s possessions like axes, hoes, spears, bows and arrows and staff are stored in a granary until the disbursement ritual.

(xi) Kurova guva or Ukubuyisa (Bringing back ceremony)

It is a bringing  back home ceremony of the spirit of the deceased from the grave to the home to guard and protect his family. Traditional beer is brewed and the ceremony is accompanied  with drums, singing  and dancing. A nephew known as muzukuru in Shona officiates at the ceremony. Early morning the procession goes to the grave led by elders, prayers are made and ancestors are informed to bring back the child. The elder of the family takes a branch which he will drag from the grave to the kitchen without lifting it up. This branch symbolises the person.

The ritual will end when they go back home with the spirit. Beer is poured on the head of the bull which will eventually become the bull of the family and it is said it should shake to show acceptance. The celebration continues welcoming the spirit home. This marked the end of the ritual and the family has a new ancestral spirit. Kurova guva or ukubuyisa marks the end of mourning and a ritual of inheritance ceremony is performed.

Importance of bringing back ceremony

• Spirits of the deceased if they are not tamed are dangerous.   As  a  result,  kurova  guva or ukubuyisa gives the family hope and confidence  of protection from spirits which are dangerous to the living.
• It marks the end of the bereavement period in the homestead and inaugurates a new era of enjoying life than mourning.
• It allows one of the most important rituals to take place like the inheritance ceremony.
• Theceremonyunitesthelivingandencourage family interdependence  as relatives  of  the deceased meet at this ritual and unite for thesame cause.

Importance of death rituals

• To prepare the dead for the next life.
• To comfort, encourage and heal those who are hurt.
• To find the cause of death.
• To mark the end of mourning.
• To reunite people to the fundamental tradition of their culture.
• To achieve continuity of protection of the family by the deceased.