It is almost a ritual in itself that every year around the time of the anniversary of emancipation from slavery in the Caribbean, the people of the region turn their minds to a commemoration of African culture. For most members of the society it is a tremendous effort. The reasons for this include the fact that over time, Caribbean societies have changed. Several factors of cultural change and social attitudes have eroded from African heritage: the traditions, the beliefs and the values that survived after emancipation and used to be daily practice in the Caribbean. The factors are many – modernisation, technology, education, entertainment, normal cultural change, and difference in values; but also acculturation, cultural diffusion, a long history of socialisation, imperialism, racism, imitation and self contempt.
The Caribbean endured a long period of colonialism, which cannot be totally blamed for, but certainly contributed to the remaking of the societies in such a way that African heritage was almost eradicated. Most of the traditions and practices faded or disappeared so long ago that they have not been part of many people’s experience or memory, so they have to be taught and learnt. Moreover, the force and the importance of the African heritage has diminished because most people only remember it at emancipation celebration time, and as the Guyanese sayings go, “wa rain no full, dew cyan full” and you are trying to “tek firestick a night” to search for what was right there during the bright daylight.
It is too often believed that the celebration of emancipation is the business and concern of black people only. Contrarily, the dismantling of the ignoble institution of slavery with all its implications is the business and concern of the entire world, given the wide impact it had on Europe, America, Africa, Asia and the West Indies.
With that in mind, we celebrate “Augus Maanin”. And that is the first part of African heritage – the language. Augus Maanin (August Morning) is what the descendants of the enslaved called Emancipation Day. It means “The First of August” and is the Creole language way of referring to the first day of any new month. That is still common Creolese speech in Guyana. Quite remarkably, a few years ago, school cleaners went on strike in Georgetown and they held a demonstration at which they were heard chanting in call-and-response fashion “September Marning school gwine dutty! September Marnin school gwine dutty!” The cleaners were on strike and warning their employers that, unless their grievance was resolved, they would withdraw their labour and when the school term began in the first week of September, the school buildings would be dirty.
The use of Creole is part of the African heritage (as well as that of the plantation Indians) that remains alive in contemporary society, although it has to be pointed out that it is waning. “September Marnin” is a survival of deep Creolese (Basilectal) and a diminishing number of speakers in Georgetown would use it in normal speech today. Yet it survives. The call-and-response pattern of singing and performance is derived from African heritage, and is often heard in folk songs. It was easily resorted to by the cleaners and is another example of African-derived performance practices in the Guyanese society.
It is of interest to focus on one of the social traditions that still exist in contemporary society which contains survivals of African traditions. Take the wake, for instance. This is widely known as a social event held by the bereaved family when someone dies. It is a rite of passage. It is a tradition related to the life cycle; a ritual held to observe the passage of a person from one stage or state of life into another. The wake is a death ritual. It is performed to mark the cycle and has a number of functions. Today, there are different persuasions: some are religious or spiritual, others totally secular, even marked by revelry. There are those identified by loud popular music, including dance hall, and much drinking.
In the Caribbean version of the wake, the bereaved family hosts friends, relatives and well wishers at a gathering, entertaining them with refreshments and games. This goes on into the night, sometimes for many nights until the day of the funeral. Primarily, it serves to give solace to the grieving family, keep their company and possibly keep them in good cheer, so they are not left alone with their grief. There is a variety of strategies – often games are played – in Guyana it is mainly dominoes and cards. There are refreshments, which will often include strong drinks, and food. Sometimes there is singing, which may be hymns and Christian songs. Sometimes there are tributes and memorial talks about the deceased.
A modern wake may revolve around those activities, or may be predominantly popular music and alcohol, which in some cases is sold to raise funds. But the further one goes back in time or into the rural areas, the closer one gets to the traditions that used to be practised in wakes. For example, the wake is a communal event, and in rural Jamaica neighbours and friends may contribute towards the wake so that the burden of providing refreshments is not left solely on the grieving family. Also, in that setting, the standard fare will often include coffee and biscuits, as well as rum. Additionally, a wake might go all night, since it is believed the family ought not to be left alone, and another name for a wake in that Jamaican setting is a “set-up”.
There is much Christian influence involving the departure and rest of the soul, but several practices and beliefs and even some of what are called superstitions, have a basis in a traditional belief system derived from the African ancestor worship. These elements have mostly disappeared from contemporary wakes in the Caribbean.
The wake itself, as a rite of passage, is performed to actually send the deceased off on a literal journey to join the ancestors. Apart from assuring the safety and well being of the bereaved family, the rituals are to afford the deceased a smooth and unimpeded journey, unencumbered by any emotional, moral or spiritual baggage. That was why, in the African version, there was emphasis on the spirit of the departed, who was invited through the playing of the drums and pouring of libation, most often white rum, to come and join the party at the wake. There was the belief that the spirit possession would arrive when the drums were in session and might possess one of the attendees – likely a family member.
However, the spirit should not be allowed to go away without settling conflicts and old scores. If there was anyone at the wake who might have wronged the deceased or responsible for that person’s death it might be revealed. Orlando Patterson describes an old practice during slavery, where the body of the departed was carried around for the purpose of finding out and settling these things. The soul of the deceased must leave unfettered. However, not only must the departure be assisted, but the deceased must not be allowed to return. Various steps were taken to ensure that the spirit did not return to interfere with those left behind. There is, therefore, quite a thorough schedule of measures and rituals.
One of these events is called the ‘Nine Night’, which is a wake held on the ninth night after death. At this ceremony, spirit visit and possession, and cathartic ceremonies take place. Then, there is the ‘Forty Night’, held on the fortieth night. This is Christian influenced, perhaps relating to the “forty days and forty nights” Jesus Christ spent in the wilderness prior to his crucifixion. These aid in the spirit being properly sent off. In Trinidad and Tobago there used to be a ritual dance known as the Bungo, danced only by men as a spiritual send-off.
The spiritual origin might also help to explain a few of the wake superstitions. Anyone attending a wake and who is about to leave, is warned never to announce it but to just quietly leave. This prevents the spirit from hearing and following that person. At home, the grieving family will carry out a number of actions geared towards preparing for the dead person’s absence and preventing his/her return. The mattress is turned over, or it is taken outside, beaten, and sometimes burnt. Mirrors in the house are covered. Clothes are burnt lest the spirit remain to occupy them. A dead man’s wife is protected by being given blue underwear to put on to keep the spirit from returning to sleep with her. Further to that the man is “pinned” before burial to keep him in his grave and prevent him wandering out to attempt to sleep with (his wife) women.
There are several other rituals and practices, which vary according to different territories or village areas. Many of them that appear ordinary have African spiritual reasons and origins.
