When it seemed fairly certain that natural death was imminent, a terminally ill person was placed in front, or the center of his first wife’s house. In Lubuksu, munju mwo mukhaye simakulu. Family and friends were informed about the impending matter. All kith and kin were expected to come and pay tribute to the ailing member, say their goodbyes and prepare themselves psychologically for the eventuality. This ritualism, Cosa Nostra like, is the first among hallowed Bukusu death rituals. It could be argued to be the most significant given that it set the stage for ‘proper’ send off of sons and daughters of Mulembe Nation’s largest house.
Failure to honor the call of one who had ‘been rained on’ showed contempt for the dying man. Such flagrant disrespect carried a life long curse. This hoodoo would rear its head time and again down that persons’ lineage as misfortune such as barrenness, mental illness, early death or debilitating poverty. For it was sure as rain that failure to observe any of the following sacred Bukusu death rituals resulted in the departed spirit taking revenge.
Just last August, a home in my village lived in terror of the spirit of their recently interred matriarch. Legend goes that at meal preparation times, the matriarch, who had died from long illness bravely borne, would appear. She would perch up in the enungo and peep down as Kibisu of the infamous Maragoli folktale. All because those left behind hadn’t given her a burial befitting her status.
See: Luhya proverbs on death and dying ↗
Get a full appreciation of Luhya culture perspectives, beliefs, and rituals on death and dying. We promise not to make it a sad read…
Khulinda a’moyo
I tearfully remember when the late Vice President, Omwami Wamalwa Kijana was admitted in a London hospital. A team of legislators from the then Western province paid him a visit in his convalescence. On the MPs return, I was privileged to overhear the following paraphrased conversation. In it, an elderly Bukusu man in my village seeks the details of the journey from one of the Bukusu legislators who had responded to Wamalwa Omuengele’s call:
Elderly man: Omwami orie? (Dear leader, how are you sir?)
Legislator: Ese omulamu papa, obole ewe? (Fine thank you father, what about you?)
Elderly man: Naulile khu retio bali wachile engelekha khubona wasio. Omwami arie? (I heard on radio that you had traveled abroad to visit your colleague, how is he?)
Legislator: Omwami aliyo omulamu lakini katorire, ngeba namunyu wamukhasa. (The king is well, he still breathes but is soaked in rain, unless the hyena spits him.)
By the beauty of the richness of Lubukusu, the legislator confirmed our worst fears. That Omuengele was bidding farewell to his family and friends. That our beloved son barely settled as vice president of Kenya was offering his final appeasement to Bukusu ancestors. That was a blow to hard to bear. For a man of his status this final appeasement would have involved slaughtering of an animal. This sacrifice considered the final donation of the man to the living dead. It served as an appeasement to ancestors requesting them to receive him peacefully.
At this time, the dying man bid farewell and even apologized to all for the offenses he might have committed knowingly and without knowing. The ‘rained on’ soul basically made peace with his fellow humans in preparation to meet his creator. This was also the moment when the dying man gave his verbal will.
Bukusu Death Rituals : How the estate will was administered
He would give instructions concerning the distribution of his property as all the people sit around him, silently waiting for him to die. They would be waiting for his heart to stop beating – khulinda a’moyo . At this late stage, every little detail of the ailing dying man was observed. For his final steps were to be retold in graphic detail to all who weren’t privileged with ‘courtyard seats’.
During his burial, relative after relative would regale what they saw. They would additionally detail their understanding of the deceased final wishes to all and sundry as part of mourning. Some families used to report that their ailing relatives would temporarily recover from a comatose state, recognize people, even share a meal with them, take a bath and ask to be taken outside to busk in the sun.
Khukhongokha Likosi
It is said that in the process of taking the ailing man outside to busk, he will turn his head and look at the sun. Looking at the sun would be the last straw on the camel’s back. Because this maneuver known as khukhongokha likosi, translated to breaking his neck, was fatal. Note that this was the most recognizable sign of imminent death among the Bukusu.
Given that most people were aware of this, families will decline every request from an ailing man to busk in the sun or to be taken outside. Often, after khukhongokha likosi, the ailing patient would die quietly in his sleep. However, a death that followed this pattern was considered a respectful death. Meaning, they went well having made peace with both the living and dead.
But death knows no time
Further, for elderly men and women, the timing of their death was important. Senior citizens worth their salt died only very early in the morning or later in the day after midday as the sun was going down.
This meant that natural deaths occurring between say 9:00 to midday were kept secret until the sun turned “enyanga khuyukha”. These deaths were considered a bad omen. One would only be allowed to cry out loudly – both as mourning and announcement of the death – after midday.
Dignity even in Death
After a natural death, the body was stretched out, “khukololosia kumubili”. The family also ensured that males didn’t lie with their testicles crushed between their thighs. The male member was also pulled outward “khung’ona kumubili” and any mess cleaned “khung’ona esibuno”.
Testicles and the penis were released to prevent the old man from khukwa khulwibulo: “falling on his generation”. In case the departed passed on with his mouth open, a small rope torn from an old blanket was tied tightly from his chin to his head “khuumba emunwa“. This rope would pass just in front of his ears. The lips would be held together until they remained apposed.
The eyelids on the other hand were also apposed together for as long as it took for the eyes to remain closed “khumina chimoni“. The khuumba emunwa ne khumina chimoni was done only by very close family members like spouses, children, parents or siblings of the deceased. They all had to be done before alerting neighbors of the death. Dignity in death was inviolable.
Lying-in-state
There are two ways the body was presented in state. In cases where there was no coffin, the corpse was made to lie on the side with hands clasped together. Possibly drawing from more modern Christian influences, this position made the departed assume a praying position. The corpse would subsequently be was viewed through out in this supine position. Those lying-in-state orientated this way would often be buried wrapped in a blanket or fresh animal skin.
Where the corpse is to be buried in a coffin, feet and hands fully stretched out in the anatomical position. The corpse would be viewed in this prostate position.
Before the advent of mortuaries and funeral homes, the Bukusu preserved bodies by putting the naked body on top of wet sand or earth mixed with ash and charcoal. A 10 cents coin was also placed on the fore head (Anybody know why?) These conditions kept the body in good condition for up to a week before burial.
Bukusu Death Rituals: Burial Ceremony and other Burial Rites after Natural Death
When an person died, he would be buried with tools and belongings for use in his afterlife. For an elder, this meant being buried with a warrior’s weapons. Like in other houses of Mulembe, the performance of other Bukusu death rituals were dependent on the special status of the dead. As described in this article with Maragoli rites when a traditional circumciser dies. Or with the Idakho of Kakamega in the famous shilembe ceremony
Depending also on the nature of death, age and marital status of the deceased, several burial rites and ceremonies were performed during and after the burial ceremony. Often, it took three days for a child’s funeral and about a week for the funeral of an adult. During this whole period people would camp in the home of the deceased to mourn with the bereaved.
Home is where the heart is
In cases where one died away from home, the family would make arrangements on how to bring the body home. Even in modern day Bukusu, the family ensures the hearse arrives in the homestead way after midday. This is because death was perceived as khulota (going home).
Once in the compound, the corpse would lie-in-state in the deceased’s house for a night or two before burial. On the burial day the corpse was removed from the house and put under a tent in the home. This was to allow the family come to terms that their loved one was forever gone.
Choosing a Burial site following Natural Death
When elderly men and senior members of the community died natural deaths, they were buried right in front of the main house. Usually on the right hand side, as spouses were buried on the left hand side of their husbands.
Madiens who suffered a natural death, senior spinsters and divorcees were buried behind the house. Often near the fence or in banana plantations because they were considered foreigners. As soon as one died, there was profound mourning. Different people mourned differently. Screaming, wailing accompanied by pacing up and down the homestead was common. The two days allowed relatives from far and wide to come give their respects before send off. Neighbors and relatives kept vigil at night by a fire, eating and drinking local brews.
Some played musical instruments, others sung dirges and danced. This was done to please the departed spirit and to comfort the bereaved. Others named their new born children, if any, after the departed especially if the dead was a prominent member of society or a family leading light.
Mourning by the in-laws in Bukusu Death Rituals
Before the day of burial, the widow, namulekhwa, was expected to to go to her home to inform them about her husband’s death. This Bukusu burial ritual is known as khulanga. If the widow had not completed the traditional wedding rite of khuboa chinyinja, she was required to do this before burying her husband.
From Khulanga, she came back accompanied by her parents, siblings, friends or any other elder members of her family. During the burial ceremony, mu’muse , the funeral service, would take place. The format would be that of a baraza with speakers paying tribute to the fallen. Mu’muse was also a moment to correct a wayward child, wife or family member. A public comforter in the know would urge the community to change their ways. The message from speaker after the other to those left behind would be: now that the head of their household was gone, they had to find a new north.
No Place for Unfaithful Wives
However, unfaithful women were not allowed anywhere near their husband’s caskets. Like all the other Bukusu death rituals, failure to heed this simple advice could result in calamity such as death. Finally, the actual burial took place late in the afternoon. The body was buried facing west with the head facing the gate. We believe that we are all heading to the west. Just as the sun rises in the east and sets in the west. Our destiny is in the west, at a place we call mumbo.
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