for you, Mister Bee(3)
The Korowai tribe, "On the trail of cannibals: 35 days in the jungles
of Irian Jaya "
"My eyes wander to an old woman herding a group of piglets. I notice
that several fingers are missing from her left hand. Yonis explains
that they were amputated with an ax to mourn the death of a relative.
As she passes, her eyes trained on the ground, the porters erupt in
hoots and hollers, sending her stumbling quickly down the trail. "
MICRONESIA
"On the death of a chief or any person of note, the female friends of
the deceased congregate together for a certain number of days, and
express their grief by loud and melancholy wailings during the day and
dancing by night. All the relations of the deceased cut their hair off
as a token of mourning. Whatever property may have belonged to the
deceased person, is immediately carried off by those who can first
obtain possession of it, and this custom is so universal, that things
so obtained are considered lawful prize."
The nature of Aboriginal suicide & grief in modern Australia:
"Grieving suicide" is real enough. Aboriginal life is one of prolonged
grief, with one funeral a fortnight, or one weekly, common enough.
There is no grief counseling. No longer is there any traditional
mourning ritual – only Western, alcohol-centered wakes"
SAMOA
THE STORY OF TWO BROTHERS shows how grieving causes lack of appetite.
There are two large mountain peaks on Tutuila Island of American
Samoa, the tall stately Matafao, and the imposing Mt. Pioa, also known
as "Rainmaker". They preside over the island and face each other
across Pago Pago harbor.
This is an excerpt of the story of how they came to be. "…For a
long time Pioa and Matafao grieved over their father’s death.
The brothers were so sad they forgot to eat. At last they decided to
have a big feast…."
FIJI
Mourning rituals after Fijian political leader Ratu Mara’s death (The
vakataraisulu ritual):
A one-year period of mourning for the late Chief ended on 13 May 2005,
with the close of a series of ceremonies that that started on the 9th.
Those who had been observing mourning rituals symbolically changed
from black clothes into their normal attire. (Members of the Mara
family, however, said that they would continue to wear black for a
further three months, until the period of mourning for his wife, Adi
Lala, is over). Many thousands of people arrived in Tubou Village on
the island of Lakeba to take part in the vakataraisulu ritual, which
lifted taboos in place for the Mara family and the people of the Lau
Islands.
The chief was then transported by ferry back to his home village of
Somosomo on Taveuni. Immediately, a tabu was placed on all fishing
around the entire country. It was later reduced to just around the
island of Taveuni. But the Fijians believed that it was important to
follow the tabu because if one were to break it, they risked not only
the wrath of other Fijians, but also an attack by the shark gods who
were accompanying the chief’s body back to his island. Due to the
familial relationship with Dakuwaqa, it was believed that for the area
specifically surrounding the Somosomo Village, the tabu would be
strictly enforced because the shark gods were calling to pay homage to
the mana of the Tui Cakau. (The Fiji Times, 1994), (Mara J. Fulmer,
1995)
Great Feasts and Three Stages of Separation
After the initial major funeral ceremonies that included 6000 guests,
additional rituals were performed after 10 days, then every 10 days,
up to 100 days after the initial burial. Another ceremony was then
held on the one-year anniversary when a special ritual (Vakataraisulu)
that included an effigy, called a Lalawa ni mate, would be performed.
Distinguished guests were present, such as relatives from the royal
family of Tonga. At this ceremony, there was the third stage of
“rebirth” for the family who would remove their black clothing after
the initial ceremony of guests throwing whales tooth (tabua) at the
foot of the effigy. The family would then re-emerge dressed in
colorful clothing and celebrations would begin.
In addition to the rituals of the funeral, the Tui Cakau’s traditional
fishermen, called matapule would be called upon to catch sea turtles
for feeding all of the guests. They endured a one month of preparation
before going on their fishing trip, practicing certain tabus such as
obstaining from sex and alcohol. In the end, only five were able to go
on the fishing trip. The rest had broken the tabus.
All of these rituals were performed in a manner that was complemented
by traditional Methodist Christian funeral rites, as well as
additional deference to practices normally considered appropriate for
a head of state, such as a 21 gun salute, military participation in
building the funeral tomb, etc.
"A Fijian grave". work of art:
Published by Robbie and Company Ltd., General Merchants, Levuka, Fiji.
Printed by Deutsche Erfindungen, Milan. Unused and undated, but Robbie
& Co operated in Levuka in the late 19th Century.
From the ornate decoration of the frave [sic] with black and white
stones, capped with sand, this appears to be a Tongan funeral. The
mourners have their faces smeared with ash, which gives them the
rather ghostly appearance.
From the legends of Fiji:
The Nabukelevu fishermen, in mourning for the two women for Namuana
who had been changed to turtles – sing the following song:
"The women of Namuana are all dressed in mourning
Each carries a sacred club each tattooed in a strange pattern
Do rise to the surface Raudalice so we may look at you
Do rise to the surface Tinaicoboga so we may also look at you."
Rotuman recitation (Polynesia, Micronesia, and Melanesia):
These are texts composed for dances and songs with movements; texts
intoned before battles or wrestling matches; and temo, performed
during a chief’s funeral, or at a reception for a visiting chief.
"Temo praise deceased individuals, respected chiefs, and special
places. Before Christianization, mourners sang them at funerals.
Leaders chose a tempo and started the singing; they sat close to a few
others, facing inward, and the rest of the company sat around them.
The leaders performed in sets of four: the first three temo were slow
and subdued; the fourth, quick and bright, with clapping. The chorus
accompanied by humming (verea’aki) a drone."
NEW ZEALAND
The Maori tribe’s ‘tangihanga’, mourning ceremony (part of the
Tikanga- the customs and traditions that have been handed down through
the passages of time):
"The tangihanga is a mourning ceremony that preserves the present-day
Maori culture and sustains their historical legacy. By serving as a
reunion, participants come together, their customs and ties
reaffi
rmed. Through the three-day celebration of mourning, speaking,
singing, dancing, and feasting, the core values of Maori are
exemplified and reinforced. Though the ceremony has evolved through
time, the tangihanga now holds more value for the Maori than ever
before. This is due to the elements such as cultural displays,
opportunity for communication, enculturation, and a revitalization of
solidarity. With each tangihanga, Maori culture continues into the
next generation. "
"The kuia are starting to karanga. The last speeches are taking place.
Dad’s widow is crying. All this tangihanga is making a very big noise.
Now the children, the last whanau, the children of his third family,
are wailing and holding each other. I have already heard my brother
Mick saying he will take care of them. He loves his ‘young family’, as
he calls them. For that I love him very much.
The whaikorero are over, the crying is a lot quieter – just a low moan
and sobbing now.
The service has begun with a beautiful Maori hymn. The harmony of the
voices is spellbinding. It makes tears roll down my cheeks unashamed.
A lot of lovely things are being said about Dad. As I listen to the
minister, it makes me feel very humble. Dad was a caring and kind man,
always helping someone."