activity work on Introduction to Mariama Bâ’s So Long A Letter

Mourning and Funerals in Senegal

1. Introduction For all Senegalese Muslims, animists or Catholics, death marks the end of a stage, but not life. Instead, death is the beginning of eternal life, life that festivities are disproportionate with the little pleasures that can be experienced on earth. Of course, access to eternal life depends on our actions in life here: the fear of what awaits us in the next world implies a certain behavior. Every ethnic group in Senegal has its special way to celebrate this passage. Among the Diola, funeral ceremonies differ depending on whether the person is older or younger. For an elderly person, mourning is celebrated with great festivities for three days. By contrast, if it is a young person who died, mourning is done in silence because of that person’s short life. Among the Soninke, death is not silent. The mourners are women whose function is to cry loudly during the funerals to ensure that the living do not forget the memory of the departed. The dead is washed with hot water, called bitter water in Soninke, according to Muslim ritual, under the direction of a marabout

1 . The deceased is then dressed in a white shroud and carried

to the cemetery, or buried in the same concession, according to his social position. The dead from powerful clans are usually buried in their concession, in order to protect their bodies. The family fears that his opponents come to take the deceased’s bones and thus more than likely decimate the entire clan. Depending on the deceased's reputation, the village can be up to eight days in mourning. During this period, there is no singing, dancing and playing drums.

2. Muslim ceremony

Among the Muslims, death is considered a passing state. According to Muslim’ belief, the soul of the deceased remains in the grave for a period of 40 days. At the funeral, the imam say the Prayer of the dead which includes praising Allah aloud. The burial must take place within 24 hours of death without a casket in Muslim countries. Cremation, embalming and organ donation are not allowed in Muslim funeral rites. 2.1. Muslim Ritual Washing The ritual washing of the deceased is done very meticulously. The deceased is first directed toward Mecca, then the dead is washed 3 times and then dried and wrapped in an odd number of white fabric (usually 3 pieces of unsewn white cloth). The arms are either placed along the

1 A marabout is a Muslim religious leader and teacher in West Africa, and (historically) in the

Maghreb. The marabout is often a scholar of the Qur'an, or religious teacher. Others may be wandering holy men who survive on alms, Sufi guides, or leaders of religious communities. Still others keep alive syncretic pre-Islamic traditions, making amulets for good luck, presiding at various ceremonies, telling the future, and in some cases actively guiding the lives of followers. The common practice of receiving gifts or money for this service is disapproved of by orthodox Muslims.

body, palms up or folded across the chest. This ritual must is done by 4 people of the same sex as the deceased but the widow or widower can also undertake the washing of his/her spouse. 2.2. Muslim Inhumation Four men usually carry the stretcher with the deceased who is covered with a white sheet to the cemetery. The deceased is carried out head first while the people participating to the funeral recite the Shahada or Muslim profession of faith: There is no God but Allah and Muhammad is his Prophet. Everyone who comes across the funeral procession must join the mourners and accompany the deceased to the cemetery. Once at the cemetery, the stretcher is deposited near the tomb. 2.3. Muslim Prayers for the Dead The imam then pronounces the Prayer for the dead. This prayer is very different from other prayers because it is very short and recited without genuflecting or bowing. The audience remains standing. This prayer has 4 Takbir

2 to praise Allah and is pronounced aloud. After the

first Takbir, comes the recitation of the Fatiha or the first chapter of the Qur’an. After the second Takbir, the mourners recite the prayer on the Prophet and after the third, they pray for the soul of the deceased. After these prayers, the deceased's face is then uncovered and the public stand next to the dead. Two young men climb into the grave and place the deceased on the right side, facing the Kaaba. Generally, the deceased is placed without a casket in the ground in Muslim countries. 2.4. Time of burial In Muslim countries, the burial ceremony must take place within 24 hours of death: before sunset if the death took place in the morning, the next morning if it occurred at night. The day of the burial, only men join the procession. Young women are forbidden to go out that day; however, older women who can go work in the fields. In non-Muslim countries, as is the case in France, women are allowed to join the men in the funeral procession.

3. Mourning and Funerals: Africa’s “Second Scourge” Many African voices are rising to denounce the evil that plagues Africa. George Yang, a French medical doctor living in Kampala, Uganda, is one of these new voices. After publishing his article on-line entitled The Family is Africa’s Worst Enemy, which was posted and commented on a dozen blogs, websites and African forums, especially in Togo, Ivory Coast and Senegal, he launched his second article Mourning and Funerals: Africa’s Second Scourge.

2 The Takbir, also written Tekbir, is the term for the Arabic phrase Allahu Akbar, usually

translated as God is great. It is a common Islamic Arabic expression, used in various contexts by Muslims: in formal prayer, in the call for prayer, or adhan, as an informal expression of faith, in times of distress, to express celebration or victory, or to express resolute determination or defiance.

According to Yang, there is no so-called natural death in most of Africa. Death occurs for three main reasons: by poisoning, witchcraft or spirit. Based on his personal experience of over thirty years in contact with many ethnic groups of the Congo, South Sudan, Rwanda, Uganda and Kenya, he comes to this conclusion: Mourning and funerals severely penalize the economy and productivity of Sub-Saharan Africa. In addition to the significant economic aspect, the funeral rites and practices create a fear of the irrational and psychological dependence among many Africans. The dead very negatively interfere with their lives of people to the point of spoiling their life and costing them a fortune. Yang’s criticism could also be applied to Senegal where the Sadaqa, originally alms to the poor, has morphed into a financial obligation which needs to be repaid in double at the next important ceremony. Guinean Mohammed Sylla, who lives in Paris and works for a humanitarian organization, says this: When I send money to my mother, it is used to finance her cousins’ weddings, baptisms or funerals. And after spending the money on her family, she has nothing left to buy food for herself! My mother is constantly asked to contribute… and then ends up without a single penny to buy rice ... Compiled, prepared, translated and adapted from the following sources:

 http://en.wikipedia.org/wiki/Marabout

 http://senegaltraditions.free.fr/traditions_rituelles/funerailles.htm

 http://www.agoravox.fr/culture-loisirs/culture/article/deuil-et-funerailles-le-deuxieme- 79346

 http://www.ayaas.net/carnet/vietmort/mort.php

 http://www.mbcol.org.uk/funeral-procedure/attending-a-muslim-funeral-a-guide-for-non- muslims/#.VQ9QWeF7l9U

 http://www.obseques-infos.com/pendant/ceremonies/musulmane

 http://www.slateafrique.com/33545/diaspora-dons-alimentation-boutique-en-ligne- internet-wontanara-guinee

 https://islamauthentique.wordpress.com/priere/les-modalites-de-la-priere/les-actes- obligatoires-de-la-priere/la-formule-de-sacralisation-takbir-al-ihram-allahu-akbar/