All people understand that when someone dies, there will be a loss, followed by an emotional response, that is, grief (Ruiz, 2017). During the period of mourning, different processes take place, such as the relocation of the person who has died, adaptation to situations where the person who died is gone, the expression of pain, among others. However, in correspondence with Ruiz (2017), the way this loss is understood and elaborated is closely associated with the geographical location where the person is.
For example, for Western culture, the issue of death is more complicated, since it encourages the concept of holding on and not talking about death, which makes it difficult for mourning to be carried out in a healthy way (Guerri, 2021 ). On the other hand, for other cultures, death is very present, both in rituals and in life itself, it is understood that it is part of it and is perfectly integrated. That is, according to Guerri (2021), it is normalized and accepted.
China
Because it is such a large country, there is a great diversity of customs and traditions, which are based on Taoism, a doctrine based on the harmony between the body and the spirit, that is, Yin and Yang (Gaviria, 2020) . These rules apply to everything, both in life and in death. Therefore, in correspondence with Gaviria (2020), death is not the end point, but rather it gives way to another existence.
The Taoists are very clear about the difference between the spirit and the soul. The first belongs to the living, it is Yang energy (Gaviria, 2020). Instead, when a person dies, their spirit disappears and gives way to their soul, which is part of Yin. Therefore, they do not believe that there is a place after death, but that the soul of each individual travels to one place or another depending on how they have lived. According to Gaviria (2020), it is thanks to thei life experience that a person can decide the date of his death and the place where their soul will go.
The Chinese believe in the immortality of the soul, therefore, they not only show respect towards the elderly, but also towards their deceased ancestors (Gaviria, 2020). When someone dies, a series of very elaborate rites are initiated. In the first instance, out of respect, the relatives of the deceased abstain from copious meals and great celebrations during seven days of mourning. In correspondence with Gaviria (2020), when the family member who died is very close, that is, parents, grandparents or great-grandparents, any member of the family who planned to marry must do so within a hundred days after the death, or they will have to wait one year until the ceremony can be performed.
The deceased is never dressed in red, since they have the belief that they could become a ghost (Gaviria, 2020). In correspondence with Gaviria (2020), once inside the coffin, the body is covered with a light blue cloth, except for the face, since it´s covered with another yellow one.
The vigil takes place inside the house if the deceased died there, otherwise, it must be done in the garden (Gaviria, 2020). The coffin is adorned with flower crowns and next to them, a photograph of the deceased should be located. It must remain open and with food in front of it, since it is a kind of offering. At the foot, there is a small altar with a lit white candle, in which incense will be burned continuously. Finally, according to Gaviria (2020), joss paper will be burned, which has false bills printed that symbolize wealth for the next life.
It is a tradition that the sons and daughters-in-law of the deceased wear black, this is because it is the color with which the most respect is shown; the grandchildren must wear blue; great-grandchildren in sky blue and people outside the family wear white (Gaviria, 2020). In correspondence with Gaviria (2020), for no reason are jewelry or ornaments used, since it does not look good.
After the funeral services, attendees must burn their clothes to avoid bad luck (Gaviria, 2020). In the same way, each of the family members must continue to perform a series of ceremonial rites, paying homage to the soul of the loved one on the anniversary of their death, on the day of the dead, and on other special occasions. In correspondence with Gaviria (2020), after seven years, if it has been buried, the body must be removed, a ritual performed, the bones cleaned and reburied.
Cuba
Cuba has had a strong influence from Santeria, which mixes Catholic beliefs with traditional Yoruba culture (Gaviria, 2019). From here, in correspondence with Gaviria (2019), many traditional ceremonies arise, such as, for example, the cult of dead ancestors, where it is a priority to do so through altars, offerings and the funeral cult, which is only for initiates in the religion called "El Ituto"; in which, among its defined rules, it is found that the deceased should not take any of their belongings to the grave and the fate of these elements is dictated by oracles and predictions.
In Santeria, each saint has their own colors, rituals, paths and attributes, they can be described as personalities with characteristics as human as divine, and great respect for death is appreciated (Gaviria, 2019). According to Gaviria (2019), there are deities associated with this phenomenon, alluding to the spirits of the deceased, they have a fundamental role in all their magical-religious ceremonies.
In Cuban Santeria, "Oyá", which is related to the Virgen de la Candelaria and Santa Teresa de Jesús, dominates the doors of cemeteries (Gaviria, 2019). With Yewá and Obba, she composes the trilogy of the orishas that inhabit the cemetery, and they are also known as the muerteras. In addition, according to Gaviria (2020), there is Ikú, which represents both death itself and the moment of dying.
Ghana
For the people who live in this region, life is considered as the prelude to the afterlife, therefore, death is the gateway to eternal life, so it is not surprising that death is a reason for celebration (Palacios, 2019). However, in Ghana it is out of control. The funeral shopping list has become a cascade of costly extravagances that bankrupt thousands of families across the country. In correspondence with Palacios (2019), funeral rituals are not carried out only to honor the deceased, but they become the symbol of the family's social status.
These are social events that are advertised on road billboards and attended by hundreds of guests (Palanques, 2019). According to Palanques (2019), food, drink, music and dance are part of this celebration to accompany the family and honor the deceased.
Perhaps the most extravagant part of such a joyous celebration is the coffin (Palanques, 2019). Many Ghanaians take pride in burying their dead in coffins personalized in the shape of an object representing the deceased. For example, according to Palanques (2020), a plane if they were a pilot, a fish if they were a fisherman or a bottle of soda if that was their favorite concoction.
Indonesia
For the people who live in this region, life is considered as the prelude to the afterlife, therefore, death is the gateway to eternal life, so it is not surprising that death is a reason for celebration (Palacios, 2019). However, in Ghana it is out of control. The funeral shopping list has become a cascade of costly extravagances that bankrupt thousands of families across the country. In correspondence with Palacios (2019), funeral rituals are not carried out only to honor the deceased, but they become the symbol of the family's social status.
These are social events that are advertised on road billboards and attended by hundreds of guests (Palanques, 2019). According to Palanques (2019), food, drink, music and dance are part of this celebration to accompany the family and honor the deceased.
Perhaps the most extravagant part of such a joyous celebration is the coffin (Palanques, 2019). Many Ghanaians take pride in burying their dead in coffins personalized in the shape of an object representing the deceased. For example, according to Palanques (2020), a plane if they were a pilot, a fish if they were a fisherman or a bottle of soda if that was their favorite concoction.
Japan
Obon is one of the most important festivals in Japan, in East Asia (Rivero, 2019). The celebration of Buddhist origin, but which also contains traits of Japanese Shintoism, takes place in summer and the dates change according to the area. In correspondence with Rivero (2019), the most common date of celebration is around August 13 and 16.
That date is fundamental for a Japanese, since it is a time when he feels obliged to return to his homeland and honor his ancestors (Peñascal, 2021). During these days, the Japanese usually visit the cemeteries of their ancestors to clean their graves and place flowers (Rivero, 2019). In addition, an offering is usually made that can include different objects, such as the image of a Buddha, vegetables, incense or food. A typical Obon altar ornament is a cucumber and an aubergine, each of which is attached to four sticks. According to Rivero (2019), these figures represent a horse and a cow respectively, so that the first brings the spirit of the deceased quickly and the second takes it back slowly.
The solemn side of the Obon coexists with the lively dances known as "Bon Odori", which have the purpose of giving a warm welcome to the souls that return to earth (Rivero, 2019). Bon Odori is generally performed at night and with a fine cotton kimono called a "yukata". Locals and dance enthusiasts gather around a tower with drums to dance in a circle. In correspondence with Rivero (2019), one of the most popular songs of the "bon odori" is "Soran Busshi", a Hokkaido fisherman's song.
Madagascar
Meeting in-laws for the first time is not an easy task (Palanques, 2019). In this region, in addition, all the deceased of the couple are added. This group celebrates the Famadihana, a funerary tradition in which people unearth their dead, take them out of the crypts, wrap them in new clothes, take them away in procession and sit them at the table to eat with the whole family (Palanques , 2019). According to Gaviria (2020), all this is a way to strengthen the internal ties between the deceased and his living relatives.
In the same vein, this event helps new members of the family meet their ancestors and share memories, so that they are never forgotten (Palanques, 2019). Consequently, in correspondence with Palanques (2019), death is treated as a family issue rather than as a health problem handled by the funeral home.
Mexico
Since pre-Hispanic times, the indigenous people worshiped death, conceiving it as part of life and the cycle of nature (Gaviria, 2019). In correspondence with Gaviria (2019), when the conquerors arrived, this homage to death was mixed with Catholicism, giving rise to what is now known as the Day of the Dead, which is celebrated on November 1 and 2.
Offerings and altars, called Altares de los Muertos, are very frequent, and this day in Mexico is celebrated in a very different way (Guerri, 2021). In this country, when the Day of the Dead is celebrated, the streets are filled with color and skeletons adorned with flowers to honor those who have left (Ruiz, 2017). In correspondence with Ruiz (2017), food, drink and music are ingredients that cannot be missing to remember the loved one at this great party.
References
Gaviria, A. (2020). África, culto y rituales para los muertos. Gaviria Funeraria. Recuperado 18 August 2021, a partir de https://gaviriafuneraria.com/africa-culto-y-rituales-para-los-muertos/
Gaviria, A. (2019). Cuba: Costumbres ancestrales al culto de la muerte. Gaviria Funeraria. Recuperado 18 August 2021, a partir de https://gaviriafuneraria.com/cuba-costumbres-ancestrales-al-culto-de-la-muerte/
Gaviria, A. (2019). México: Creencia de que los muertos regresan cada año y se les brinda culto.. Gaviria Funeraria. Recuperado 18 August 2021, a partir de https://gaviriafuneraria.com/mexico-creencia-de-que-los-muertos-regresan-cada-ano-y-se-les-brinda-culto/
Gaviria, A. (2020). Tradiciones funerarias en China. Gaviria Funeraria. Recuperado 18 August 2021, a partir de https://gaviriafuneraria.com/tradiciones-funerarias-en-china/
Guerri, M. (2021). El concepto de muerte en las diferentes culturas y religiones. PsicoActiva. Recuperado 17 August 2021, a partir de https://www.psicoactiva.com/blog/concepto-muerte-las-diferentes-culturas-religiones/
Palacios, A. (2019). Morir en Ghana: un largo, extravagante y ruinoso viaje. El País. Recuperado 18 August 2021, a partir de https://elpais.com/elpais/2018/12/29/planeta_futuro/1546099563_732788.html
Palanques, S. (2019). Cinco lugares donde morir es una fiesta. El País. Recuperado 18 August 2021, a partir de https://elpais.com/elpais/2019/03/21/buenavida/1553185801_730511.html
Peñascal, M. (2021). La muerte en Japón a lo largo de los años: espiritualidad y deuda moral. VOYAPON ES. Recuperado 18 August 2021, a partir de https://voyapon.com/es/la-muerte-en-japon/
Rivero, M. (2019). Ritos sobre la muerte en Asia y África. Programa Universitario de Estudios sobre Asia y África. Recuperado 18 August 2021, a partir de http://pueaa.unam.mx/en/multimedia/ritos-sobre-la-muerte-en-asia-y-africa
Ruiz, R. (2017). La muerte: diferentes formas de afrontarla según la cultura. ifeel. Recuperado 18 August 2021, a partir de https://ifeelonline.com/muerte-formas-de-afrontarla-segun-cultura/
Comments