Life, birth and death are phenomena with particular significance
in most ‘traditional’ cultures. They are often seen as happenings
of mystery and hold for peoples in such cultures an aura of unexplainability
and very often circumspection. Modern technological culture has
greatly challenged the traditional views held in these areas.
The entertainment and serious media have played a very important
role here. The growth and popularity of science fiction has contributed
further to the move away from the sanctity and mysticism these
particular issues held and still hold for many of us. Today our
young are exposed through science fiction and increasingly scientific
exploration and research to life being achieved without due recourse
to union between man and woman. At the same time death takes on
the guise of immediate disappearance through processes of molecular
disintegration with the familiar cry ‘exterminate exterminate’.
This is in contrast to the traditions where death is treated as
sacrosanct and a ritualised burial is accorded whatever the circumstances.
In modern film and literature the use of laser guns and other
such instruments of death do not make it necessary to bury the
dead. The impression is therefore given that there is no pain
or suffering in death and questions are thus raised about the
value of life itself. This portrayal does not only challenge our
traditional attitude to death, life and birth. It also challenges
the philosophy upon which we have based how we come to conceptualise
the reasons for birth, life and death.
Since I arrived in Britain many years ago as a young man from
Trinidad it has always amazed me at the distant and unimpassioned
way in which death is treated. The grief of the families immediately
concerned did not seem to be similarly outwardly displayed as
I had been accustomed. It seemed distant in the way that a funeral
cortege invariably consisted of very very few people following
in cars. It appeared to me to be somewhat of a mechanical end
to a life which undoubtedly would have been full of human contact.
In this paper I want to look at death as a cultural phenomenon
in the Caribbean community. Currently its attitude to death, although
not totally changed, has to some extent been affected by migration
from traditional West Indian rural communities to a technological
society. Despite this outward manifestation of change there are
still remaining vestiges and aspects of traditional West Indian
culture surviving among the British Caribbean community
While preparing this paper I consulted a dear old friend who
is also West Indian. He expressed the opinion that even in the
Caribbean today, particularly where some technological changes
are taking place, the attitude to death has in some ways changed
from what it was when he was a boy and when I grew up in my village
in Trinidad. He based this hypothesis on the expansion of the
technologies involved in the treatment of the dead. These would
include refrigeration which would make it possible to prolong
the period between death and eventual burial. Additionally, embalming
which would make it possible to retain the body of the departed
one in a near natural, though lifeless, state for an indeterminable
period. However, the purpose of this paper is not really to discuss
what changes are taking place with regard to the treatment of
death at the moment; instead it is to look at some of the traditional
cultural ceremonies involved in death within the West Indian communities.
Additionally, those cultural traditions will be related to the
changes that have been forced on the West Indian community here
in Britain because of their changed cultural circumstances.
Firstly, death and religion are closely related. All cultures
have tended to evolve processes of religious rituals when getting
rid of the dead. Additionally all religions have particular philosophies
that underlie how their advocates conceptualise and treat death
and the dead. In nearly all religions death is not seen as the
absolute end of life. There appears to be a broad consensus that
there is some further activity which occurs after death.
The Christian church consists of many sub-groups. The sub-groups
look at what happens after death in different ways. Among most
groups there is the belief that depending on the life or quality
of life lived by the individual, life after death or such activities
after death would involve further spiritual life in either ‘heaven’
or ‘hell’. Among members of the Catholic church the belief is
that not only do we have both heaven and hell but there is also
an additional area whereby an indecision of one’s placement would
involve being ‘in limbo’. Other Christian groups that follow the
Bible more strictly talk about the great ‘resurrection’ and the
ultimate ‘eternal life’. Other religious and cultural groups also
have philosophies which in different ways adhere to the principle
of life after death. In some religio-cultural philosophies, life
is a continuous cycle and death is only an interruption of life
as portrayed in that particular form. It would go on to be materialised
in another form. This is known as the process of reincarnation.
Therefore many different groups in different ways believe that
death is not the end of life but brings about the release of the
spirit or soul from the body. For them death is merely that moment
when the spirit passes to the next life of the spirit world.
In traditional Africa death formed an important aspect of their
culture and religion. Those who were left behind were supposed
to pay homage to the departed ancestors. The spirits of those
departed were considered to be alive and constant among the living
relatives. They were considered to be a continuing guidance to
the rest of those who were alive and for this reason it was important
that a departed ancestor was to be kept in sustenance. They were
ritually fed and clothed. A communication from the living was
maintained to keep them informed of what was happening in the
family. They were never to be annoyed because this brought bad
luck.
A majority of the people in the Caribbean are from an African
background. They were introduced into the Caribbean as slaves
primarily to maintain the sugarcane plantations. More recently
East Indians were brought as indentured servants mainly to Trinidad
and Guyana. The slaves were forcibly kept from retaining their
culture and religion. Retaining their cultural ceremonies thus
became a very secretive activity. At the same time elements among
the Europeans suggested that they should be ‘subjected’ to Christianity.
Over the years totally new syncretic cultures emerged, based on
that of their masters and those aspects of African culture they
were able to retain. Consequently a total African culture and
religion were not completely retained. Despite the desperate attempt
to denude them of their African heritage, many cultural and religious
aspects of Africa were retained, at best in a recognisable African
form and at worse as a totally new Afro-Christian amalgam. In
religion this can probably best be demonstrated by the combination
of Christian and African rituals that are found in places like
Brazil with its Macumba, Trinidad with its Shango, and Haiti with
its Voodoo. In many of these areas the ceremonies of burial also
take on a mixture of Christian and African rituals.
In traditional Afro-Caribbean communities a very high premium
is placed on age and the extended family/clan. Wisdom is closely
associated with ageing as in African cultures. Death is also generally
associated with age as well. It is not surprising therefore that
death is treated with the dignity that is reserved for the aged.
The old in such societies always have a place of supreme respect
and reverence. Two factors are consequential from this particular
observation as far as the Afro-Caribbean is concerned. Firstly,
it is apparent to many Afro-Caribbeans in Britain and others from
similarly inclined cultures that the same respect and reverence
is not paid to the aged. Secondly, and following on from this,
it is also apparent that death is not treated in the same way.
There is apparently a mechanical distancing from death; it appears
to be forgotten and has no part to play in the wider culture.
The inhibitions which so often surround death in Britain can
appear strange to the Afro-Caribbean person who has been brought
up in a tradition of family and community involvement in death
and bereavement. In the Caribbean the family will wish to participate
as much as possible in caring for the dying and the community
will offer every possible support in the bereavement.
On the first night of the death a wake is held. This consists
of an all night vigil involving members of the family and the
community. There are special traditional activities which are
done at wakes. The type of activities undertaken are determined
by the social class of the bereaved family. The range of activities
includes traditional games, wailing, hymn singing, prayers, dancing
and drum beating. These activities take place in the house where
the deceased is ‘laid to rest’.
Pound hand is one of the traditional games played at wakes. This
game is normally not encouraged to be played elsewhere since it
is believed to be concerned with death and if played can induce
death. It is played with about nine stones. Limbo is one of the
dances which is popular at wakes. It is generally an impromptu
activity. A pole is held horizontally under which the dancer has
to manoeuvre on the feet with the body arched backwards. The pole
for dance may be a broomstick, or piece of thin bamboo or any
other suitable pole that can be found in the vicinity of the place
where the wake is held. The accompanying music is provided by
knocking tin cans, pieces of bamboo or any available item that
could be improvised as an instrument. Singing also accompanies
the rhythms produced from the improvised instruments. In very
traditional rural wakes a drum is used. In addition to the limbo
there is also the Bungo dance. These particular aspects of the
wake are vestiges of a former African religious heritage.
Earlier, on the day of the wake, the body of the deceased is
washed and prepared by the family. She/he is then dressed in his/her
best clothing and laid out on the bed. During the wake, friends
and relatives file past the bed to have a last look at the departed
person before the burial takes place during the following day.
In many cases some personal possessions are destroyed after the
funeral.
The religious and cultural aspects of death are very sensitive
ones. In the Caribbean despite the lack of post-slavery religious
homogeneity many elements of African culture are common throughout
the area. The West Indian community in Britain is unable to retain
these more traditional rituals appertaining to death as carried
out in some parts of the Caribbean. However, there are still those
values and attitudes retained in which the community extends all
possible support to the bereaved family. It was pointed out in
a recent report that the funeral arrangements of West Indian families
expressed the Afro-Caribbean attitude to death and the need to
involve the whole community. ‘The funeral is sometimes held on
a Saturday so the maximum number can attend.’ The report went
on to say ‘this may sometimes cause a problem and can need negotiation
by the undertakers’.
Following the wake the corpse is buried. The funeral is seen
as a farewell, almost a thanksgiving service because a loved one
is ‘going home’. On some occasions relatives and friends will
speak at the graveside; often relatives and friends will want
to fill in the grave themselves. Public and often hysterical weeping
may be observed. The funeral for the Afro-Caribbean people is
a time at which all friends, neighbours, associates within an
area would come together and support the final interment of the
dead person. It therefore consists of an enormous procession of
people who follow behind the hearse. In the Caribbean this procession
is generally on foot. In addition to the foot procession there
may be vehicles following as well. Like in other Christian funerals
flowers bedeck the coffin and members of the procession walk along
with their contributions of wreaths to the dead person. At the
grave these wreaths would be placed by the various contributors.
After the funeral relatives and friends will continue to support
the bereaved. This community support will continue for some time
afterwards. It may be such that an entire village may mourn the
departure of the member of that community. For nine nights following
the death prayers are said and on the ninth night a feast is held.
This feast takes a very similar format to the wake. At the Nine
Nights there will be singing, dancing, drinking and eating.
For the West Indian community in Britain death is still a rare
occurrence. This is mainly due to the disproportionate number
of young people in the community. However, as the years roll on
many more of the community who came in the 50’s will suffer a
higher mortality rate. Therefore death will increasinly become
a significant occurrence in the West Indian community. It is hoped
however that some aspects of the traditional Afro-Caribbean attitudes
to death will be retained by the community. For most Europeans,
although death is the only thing that one could be sure of, it
is still grossly divorced from life and the living. For the black
community this has not been the case in the Caribbean. Therefore
it is envisaged that the dignity accorded the dead in the Caribbean
will be retained within this new society where West Indians now
find themselves. |