First, we wanted to be immortal.
Now we want to be forever young!
First, we wanted to be immortal.
Now we want to be forever young!
I am using Okoth here to stand for the African. This, therefore, is a reflection on African customs around death and burial with specific reference to the Luo of Central Kenya. In the last post, I did ask who owns the dead and if it is possible for one individual to lay exclusive claim of the dead. These questions, I think, we will continue to grapple with for a long time to come.
In this reflection, I want to do the reader some justice by introducing Ken Okoth and Luo customs regarding death. I will then look at some scholarly articles on the conception of death in Africa and the associated rituals, the meanings attached to them and so on.
I want also at this point to correct some form of disinformation that has been repeated ad nauseum on twitter by unread Kenyans that burial rites was introduced to Africa by the colonizers that we all left the dead to die in the forests. While this is true for certain nationalities like the Kikuyu, the Nandi, there were elaborate funerary practices in many places in Africa depending on the social status of the dead.
It is necessary that we have a working definition of culture before we can proceed. It has been defined as that complex whole which includes knowledge, belief, art, law, morals, custom, and any other capabilities and habits acquired by man as a member of society or as the arts and other manifestations of human intellectual achievement regarded collectively or the ideas, customs, and social behaviour of a particular people or society. It should be noted also that culture has these basic characteristics
With definitions behind us, we can briefly look at how the Luos dealt with issues surrounding death. But first, a cautionary note. Paul Mboya wrote about Luo Customs in 1938, that is half a century after the colonialist first set foot in Western Kenya. I mention all this because it will be evident in a short while how culture is dynamic. And this is an important point.
When an old man died, Mboya tells us, the first wife stripped her clothes followed by all others in the homestead to signify the death of he that clothed them home. If however, the man did not respect his first wife, she would refuse to strip and had to be persuaded but the cat was already outta the bag. A pre-burial (buru) ceremony was conducted in the wilderness where the enemy was fought. The grave was dug in the centre of the house of the first wife, or if she had died, a small hut was built. Burial took place on the fourth day for a man and third day for a woman after which there were several days of plays, tugo, to celebrate the dead. There was a public dress for the widow(s) of the dead. During the mourning, if any of the widows had bracelets, these were to remain covered until on the day of tero mon (when a widow got a guardian).
After several days of celebration and cleansing, bulls were slaughtered for elders, brothers in- law, and if the deceased was a wealthy man, a he-goat or ram was slaughtered for people from the homeland of his mother. If he had been a village elder, an elder was chosen on this day.
From the moment the family gathered in the house of the first wife following the death of the man, no one had sex. Nobody was allowed to go back to their houses until all the conditions set by custom were met. Then and only then did the bereaved members have sex. At this point, I would just add that mourning period lasted from several months to a year and different ceremonies were performed in this period.
It is evident from the foregoing that among the Luo, there were elaborate ceremonies surrounding death. In a manner of speaking, there were no private funerals. The question of whether you had lived with your villagers or whether you had been estranged does not arise in death.
In Funerals in Africa, Jinra and Noret write
These events continue to provide crucial insights into the state of society, as they are integral to social, economic, religious, and political life. For Westerners, among whom death is normally a private and family affair, this is sometimes hard to fathom, but in the African context, funerary rites are oft en the communal event sans pareil, with ramifications going well beyond the events themselves.
The contestation of Okoth’s body and his cremation, can be understood, in the words of Jinra and Noret as representing social breakdowns brought about by religious changes, colonialism, urbanization, economic and others. Funerary practices should be seen as a link between the living and the living dead. We are told death is a crisis, it shakes the society and requires ritual treatment.
In The African Conception of Death: A Cultural Implication, Baloyi argues that the misunderstanding and conflict that
often arise in multicultural context especially the workplace, is due to the different conceptions of experiences
such as death, its cultural implications and meanings of the rituals performed during and after death. He notes, to the African, death is conceived not as discrete event but as part of the life cycle. The dead continue to exist among the living dead or ancestors. The dead live in community with the dead.
The mourning or grieving process cannot therefore be linked or limited to some time span in a discrete sense. It is for this reason that Africans take time off from work when their loved ones are dead, to perform rituals that eternally connect them to the deceased. Therefore from an indigenous African ontological viewpoint, death does not imply an end to life, instead, it marks the beginning of another phase of being.
In this sense therefore, death rituals become very integral parts of society living. They perform important functions of linking the two worlds; that of the living and the living dead (those recently departed and are still remembered) and are seen as important in maintaining balance and harmony between the living and the living dead. These rituals include, but are not limited to, bereaved family members shaving their hair, and the slaughtering of a domestic animal.
Baloye continues to argue that Ubuntu and Umuntu are ways of life of the African, that is, being-with- and- for-others. This being transcends death. He writes
Providing food to the masses of people who come to the funeral including slaughtering an animal is an Ubuntu philosophy imperative. The process of burying the dead, the accompanying rituals and the veneration of the living dead constitute performances and conversations as authentic.
It’s been argued elsewhere that nearly all African communities believed in burying the dead in their ancestral
land, where the spirit of the dead would join with the spirit world. Among Ghana’s Ashanti, families,
relatives, and members of the community would mourn at the homestead of the deceased (Owino, Bereavement and Mourning in Africa). He says the Luo usually buried the fruit of the yago (Kigelia africana) tree in a grave in the dead soldier’s homestead in the same manner they would have buried his body.
It appears to me, then, that the decision by Okoth and those close to him to consider cremation and a private funeral is an anathema to the people of Luo Nyanza and goes contrary to beliefs held by many Africans, however, since we can agree on culture being dynamic, a time may come when cremation will become part of culture. Maybe we will have public cremations, I don’t know.
Maybe, a new set of questions arise
Sometimes I think being an evangelical is hard work. One Rachel Evans died and even before she can be sent off to rest, they have come out guns blazing telling us her unfortunate soul is in hell.
As fellow traveler, Ark, put it, god bless the internet.
If you are like the fellows in that post by Bruce, you need to either change beliefs, or your god or both.
We are wont to say, following the death of a loved one, or even an enemy, that they died too soon or if it resulted from an accident that maybe, had they been somewhere else, they wouldn’t have died. While this maybe comforting, Aurelius, the Roman statesman dissuaded us from this kind of thinking when he said we must see our lives as part of a play, each person with their acts before they take their bow.
In appointment in Samara (as retold by Somerset M), the speaker, Death, dissuades us from thinking if we acted differently, we probably wouldn’t have died.
The story is here below
There was a merchant in Baghdad who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling, and said, Master, just now when I was in the marketplace I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me. She looked at me and made a threatening gesture, now, lend me your horse, and I will ride away from this city and avoid my fate. I will go to Samara and there Death will not find me. The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went. Then the merchant went down to the marketplace and he saw me standing in the crowd and he came to me and said, Why did you make a threatening gesture to my servant when you saw him this morning? That was not a threatening gesture, I said, it was only a start of surprise. I was astonished to see him in Baghdad, for I had an appointment with him tonight in Samara.
For those studiously inclined, there is a study guide.
In the recent past, people I know have lost friends, relatives, parents and all which means I can continue with our discussions around death.
In this post, I tell you about an old movie, the ring where there is a video which if you listen to, you got 7 days to die.
I thought it would have a happy ending but there is a twist.
The question I ask is the small girl justified in letting those who see the video and do nothing die? Is it enough that she wasn’t heard and all she wants is to be heard?
If you have watched the film, weigh in below.
Epicurus would say no. In one of his famous letters, he writes death is nothing to us, for when we are, death is not with us and when death is come, we are not. Lucretius is of the same view; before we were, it didn’t bother us, after we stop being, it should likewise not bother us.
I generally believe death, sometimes, is a great good, for it is a release from suffering. For example, for those terminally ill and in pain, death is a release, even though most people even in such circumstances want to prolong their lives.
Benatar, in Human Predicament, argues that there are ways in which death is not a good, to the person who is dead. Death, he writes, deprives us of meaning, if for example, our life had meaning because of our associations or the projects we were doing.
Death, he adds, is also bad because it obliterates us. Annihilation that comes with death is a bad in the whole. It is here also that he disagrees with Lucretius. The argument by Lucretius proposes a symmetry between not having been and not continuing to being. He says the two are not symmetrical. Not having been born doesn’t cause you harm. But to stop being, as a result of death, is not a good for one, it deprives you of possible goods you would have continued to experience, among other things.
Is death a good or a not?
Suppose you had the power to choose who dies, when and how they die by simply writing their name on a paper or saying it loudly, would you do it?
This is the theme of a movie by the same name as the title of this post.
The main antagonist kills a guy who beat him up and rapidly graduates to killing bad guys across the continents and gets a girl he admires in school involved.
A detective comes to town to help local police identify the mysterious killer and this is where everything gets interesting.
The moral question, here, is can we decide that a pedophile or a thief deserves to die? Especially where we know they really are guilty? Can it be up to us?
Or is this the problem with human beings as Satan in Mysterious Stranger by Mark Twain concludes.
~ declaring His kingdom ~ for His glory
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