Encyclopedia of African Religion

On the 40th day after burial, the spirit of the
deceased is “created” in the form of an egúngún.
This “spirit of the deceased” appears in the com-
munity as a human dressed in a robe and symbol-
izes the temporary reappearance of the deceased on
Earth. Three months after burial, the Ndebele
gather for a ceremony named “to wash the hoes.”
A special beer is brewed and used to literally wash
the tools used in the burial of the deceased. A spe-
cial medicine is prepared and distributed to the
family.
One year after the death, and only if the
deceased was married, a ceremony “calling back
the soul of the departed to his own people” is held.
At this time, any restrictions that were imposed
because of the death, such as widows not being
able to marry, are now lifted and life returns to
normal.

Affirming Life

The last characteristic of African funerals is
that they affirm life. Throughout the funeral
process, references are made to strengthening the

life of the deceased, the family, and the community.

However, it is most pronounced in the rituals that

include festive music, singing, dancing, feasting,

and merrymaking. The Yoruba egúngún festival,

which occurs at least once a year, contains such

activities. The final ceremony for the deceased

among the Ndebele is a festive time with singing

and dancing.

Denise Martin

See alsoAncestors; Burial of the Dead; Rites of Passage;

Rituals

Further Readings

Magesa, L. (1997).African Religion:The Moral

Traditions of Abundant Life. Maryknoll, NY: Orbis.

Myles, K. (1990).Funerary Clay Figurines in West

Africa. Accra, Ghana: Organization of Museums,

Monuments and Sites of Africa.

Thomas, L.-V. (1982).La Mort Africaine:Idéologie

Funéraire en Afrique Noire. Paris: Payot.

278 Funeral