ABANYALA BA KAKAMEGA: Funeral Rites- Part 2

Abanyala ba Kakamega have many funeral rites observed during mourning time. Mourning period is called amasika. Each funeral has its own specific funeral rites depending on various factors: age of the dead, physical nature of the dead, sex of the dead, status of the dead, type of death and place of death.

a) How old is the culture of burial and mourning in Abanyala?

Unlike some other communities that did not bury their dead, Abanyala seemed to have acquired the culture of burying their dead relatives slightly earlier albeit in shallow graves. The following are some of the reasons that add validity to this assertion:

1. Their third leader of Abanyala ba Kakamega called Maero wa Masiribayi asked to be taken back to Maero Forest for burial where his father was buried. This was long before the 1900 in Maero Forest- presently found in Eastern Uganda.
2. The Abanyala ba Kakamega have many elaborate burial rites which is an indication of a long established tradition passed on from one generation to the next.For example, burying a banana in absence of a body. 
3. The rich linguistic vocabularies and idioms on concepts related to burial- they have a rich diction with many vocabularies on burial, many proverbs on burial, many riddles on burial and many folk songs for burial ceremonies. For example, words like eng'ani (open grave), olubangachi (special space inside grave) and esirindwa (covered grave) are a clear testimony for this. The presence of old-age names like Sirindwa, Ng'ani and Oyabira are more evidence of existence of burial. 

However, it is worth noting that there are specific categories of people in the society such as those with leprosy who were taken to the forest and left to die.

b) What constitute decent burial?

Any dead body deserves a decent burial. A decent a burial is a process; not an event, in which funeral rites befitting the status of the dead person were honoured to the best ability of those involved.

Failure to give decent burial to the dead leads to harm, sickness, deep grief psychological abnormalities, and even death to those who are not in harmony with the spirit of the dead. Activities that helps the bereaved to heal are better encouraged  from a psychological and cultural point of view since some have therapeutic value.

c) The Burial rites among Abanyala.

The following are the cultural rites found in various funerals among Abanyala ba Kakamega in relation to burial.

1. Okhwicha Esiayo or Engokho

This is the ritualistic slaughter of an animal which is done during a funeral of any mature person. There are different cultural names for different animals slaughtered during the funeral as discussed under a different subheading in this documentation. Each specific animal slaughtered serves a specific purpose.

Worth noting is the fact that any animal-slaughtering ritual has to observe specific rules:

1. Done using the right type of animal- there are rituals for cows, rituals for bulls, rituals for chicken, rituals for goats and rituals for sheep.
2. Done at right time- some rituals depend on hour of the day such as morning or evening when bad spirits were believed not to be active. There are other rituals which are season based.
3. Done by people with the right status in the society- the children, the women, the immoral men, left handed and those who had a debt of similar rite were excluded from leading performances of some rights. Bakoki to the dead never participated in leading any burial rites of the dead. That is why it was unwise to circumcise two brothers the same year since it blocked one of the brother from participating in rituals of the other brother.
4. Done at the right place- most rituals, unless for out of home ritual, are performed within close proximity to the burial homestead. Doing them anywhere else was considered null and void and could attract calamities to the family. It was said that the dead visited to 'lick blood' of the sacrifices.
5. Done in the right way- every ritual has a specific procedure. For example, there are rules of how parts of a bull slaughtered during the ceremony of okhufuwa is supposed to be shared. Also, no conjugal duties are to be engaged in on the eve of and on day of the ceremony. Furthermore, the person on whose behalf the rite is being performed had to go bare feet.

2. Okhwiwoyerera

This was some form of deprivation observed by very close relatives to the dead. It was observed by various people in various ways.

1. By the widow- the widow called namulekhwa has to observe some rules that form part of the rite of okhwiwoyerera. For instance, she smears herself with some ash (the same ash that was used to preserve the dead body). Nowadays, they tie part of the clothing used to make the cloth for the dead on their arms. Then, she has to sit next to the dead body most of the time. Faithful widows sit near the head of their dead husband (okhuwunya khu munwa) while unfaithful one (abalia embeba) sit on any of the side of the husband's legs or at a distance from the dead. Some receive herbal treatment before sitting near. Also, the widow is excluded from house chores and eats alone from her own personalized utensils. For example, she cannot cook a meal for others  or herself before burial- another widow is selected to do it for her. In case she had not officially invited parents into her house, then she was allowed to cook during funeral for this occasion. Apart from that, she had to ensure nobody steps on her toe (reason withheld) as she walked around. It was because if this, in case of many widows to a given man, each had a small bell (endeke) tied on them to announce their presence in a crowd of mourners. Furthermore, she was to tie a strap of banana fibre called olukhola around her neck. Faithful wive(s) could also cloth in the husband's skin cloth called echabe and walk around with his spear or walking-stick. She had a rope called omukoye around her stomach aimed at making her strong. She was prevented from entering a house that does not belong to a fellow widow or home with a funeral before the ceremony of esikula muliango- opening the door. However, in polygamous marriage, the junior widows could enter the house of the senior widow when the body of the dead is inside. The senior widow cannot go into the house of the culturally younger co-widow before burial of the husband lest she causes a cultural curse called okhukhalaka omukongo.  Widows, who had once received a beating from their husband, are never beaten during mourning time lest one pay a fine of a cow. A widow who had given birth to twins or who was inherited never eulogized the husband while standing in the main arena. A widow who has given birth to a child named Okumu, based on conception nature, was given amanyasi before participating in the mourning. A widow was never put in charge of the granary where meals were stored for use during the funeral.
   
2. By the widower- a man whose wife has died had no Abanyala name of referring to him. However, whoever was still strong but opted not to re-marry after the death of the only wife was called makwali. One whose wife has died, was not allowed to enter any other person's house in any other homestead (unless there was a funeral in that home) lest he pays a cattle as a fine. The man with other living wife, had to abstain from sex- okhuchanina ebiri up to the two week's time of esikula muliango- the time culture allowed him to enter any other person's house. It was a taboo to engage in conjugal duties when esiochero was afire.  The man was also exempted from any other menial jobs in the home during the funeral period.
3. Other closer relatives- there is no farm work allowed for other close family members such as brothers, grandparents, sisters, children, grandchildren and clan cousins on the day of burial or when the dead's body is in the house. Any other planned festivities are stopped. Conjugal activities were also suspended for four days after burial. Neighbours are encouraged to join the bereaved family in chores- some even brought food. Married women who are children to the dead are subject to the same regulations as sons while at their dead relative's home and when they officially go to inform the husband about parent's death.

3. Okhukoosa omubiri

This was the ceremonial returning of the body in case the death occurred out of the home. Death out of the home for a person who had been out of his or her home for many days or who died any of the strange accidental deaths called amaraba matindibikha had specific rites.

1. Those who committed suicide, who were murdered, who took poison or who died in accident out of the home- a new gate called esibanga was opened across the fence. The body was brought into the compound (by brothers or cousins or in-laws) legs first with those lifting it making it to have feets touch the ground while crossing into the compound. The body is brought back in darkness. Those who brought back the body had to wash themselves in amanyasi.
   
2. Grandchild who does not belong to the clan (owa'lwiwa)- is brought into the home and first placed out of their grandparent's house. A structure called esisakatia (tent) is build for it. Its body is laid with head facing the gate during the mourning. The mother to the dead does a ceremonial mourning at the esisakatia and enters the house to the dead's grandparents. This is symbolically done to 'hand over' the mourning to the omukulo (grandmother for male dead child or grandfather for female dead child) to bury the body. It is the grandparents' culturally mandated to bury their grandchild who is omwiwa commonly called by them as omukulo.  Into the house, the mother was escorted by the brothers, sisters and any male in-laws. However, in case the body of the dead child is to be entered in the house, then it is entered legs-first. 
3. Unmarried mature lady called nasikoko- if the body is unclaimed by the husband, she is never brought into their parents' house. The body, especially on the day of burial, is put inside a makeshift structure called esisakatia. If the lady had her own female's house called esibinje, then she was put inside it head first to show that she does not belong to the clan. Her body could be brought back into the home any time before evening.
4. Men and women who belong to the home- they are brought into the compound through the main gate or new gate depending on the nature of the death. They are carried into the house legs first to show they belong to the clan. The body is brought back in the home by clansmen any time after the noon hours. The widow or widower is supposed to welcome the body into the house. Mourning by wails starts after the body being placed into the house.
5. A person who had run away from clan after swearing that he or she was never to return- An omukulo had to be given amanyasi and purposed to 'talk' to the dead body and appeal to his spirit to accept their plea before it is picked for the return journey. In this new era of modern transport, cases abound of vehicles 'refusing' to move or causing injuries (accidents) to those transporting it.
6. Man's body returning into a polygamous home- in case of polygamy, the body in moved into the house of each widow en route to the house of the wife mandated to bury. It starts with the youngest widow and ends in the house at burial site. It is not compulsory that the body has to spend a night at each of the widow's home in case the widows are many. It is the duty of the clan to ensure this is done since one widow cannot go to pick the body from the home of another widow direct to her house. In case of a sleep over in any of the younger wife's home, the body is usually moved at first cockcrow. In case of a culturally warranted delay, this should never go beyond the sunlight of esisanya. While bringing the body, it was compulsory to put the body in the main room where the late loved to sit for some hours during the night. The widow then sat on a chair next to the body. Failure to do this lead to disturbances from the spirit of the dead to the widow(s).

Those who were moved out of the home to seek medication when sick, before meeting death from out of the home, were not subjected to the opening of new gate called esibanga.

4. Okhulumikha

This is the cultural eating done by the dead's relatives at funeral. Eating at funeral, for visitors, is not for the purpose of eating to get satisfied but is taken as cultural taboo being fulfilled. It is a taboo for close relatives to the dead to move out of the funeral homestead, where there is food, without having taken a meal or even drinking water.  It was said that the dead would be unhappy if no meal was provided for its visitors. Due to this, management of meals during funeral was put under the management of the clan.

 

Upon the death of an elderly person, his main visitors are the dead in the spirit world. They are said to arrive at the time of death and wait for a meal (blood from slaughtering of an animal). Any unnecessary delays when the animal is available are met with anger from the dead.

Neighbours and close family members never purposed to eat at the funeral homestead. They, in fact, cooked food and brought it at the funeral for visitors to eat.

5. Omukilokho

This was done in order to know whoever had a hand in causing the death in cases where there was an issue of serious suspicions in relation to the cause of death to. There were several ways of doing this:

1. Cockrel method- a cock was tied on the dead husband's hand at night. Next morning, the relatives were told to sit in a circle on the ground with legs open and stretched. A small hole was dug in the middle of the wide circle and some herbs put in the hole. An elderly brother or omukulo to the dead snapped off the head of the cock and quickly buried it. He placed the headless cock in the circle for it to walk to its death. If the cock died between ones legs, then the person had a direct or indirect role in the death. The cock died in the same murder's legs even if the process was repeated using another chicken. If the chicken moved out of the circle and died from without, then the cause of the death was not from the relatives seated.
2. Grave planting- if the above did not reveal the killer and suspicions were still high, some special weed seeds or plants (names of weed and plants withheld on request from informant) were washed in herbs and planted on the grave at time of burial or after burial. Upon germination and spreading of the root in the grave soil, the one involved in the death was adversely affected by madness, sickness, accidents and even death. Even a snake in the wild, if it bit someone, could be made to die. However, in case the suspicion were false, then the effects befell the members of the family of the dead.
3. Speaking to the corpse; okhuelochia- done to tell the corpse to avange its killer by itself. Spoken by the brother to the dead or the first grandson to the dead. This also done before picking the body from where it diedv
   

6. Okhwombakha esikaali or esisakatia

This is building a house for the dead. After death of senior omukoko or nasikoko, a make shift house structure into which the body of the omukoko was put before burial is made. This structure is called esisakatia. Esisakatia was a name for children's play house- thus, they are buried as children. It does not have the main apex called esisuli. It is build by the brothers and cousins. It was destroyed immediately after burial. However, some nasikoko have the equivalent of esimba called esibinje which does not have the apex stick called esisuli.

If a man dies without a house in his compound of burial, a make shift house is build by his sons and his brothers. This structure is called esikaali. This was usually small, impermanent and made for specialized funeral functions. The fireplace in esikaali was made by grandson to the dead. The first firewood stock used to light the fire had to come from the last stock used in the widow's home. The last item of clothing and the man's main chair are put in the house. It became the dead's house. If a married man is still living in a hut called esimba shared by other children before, esikaali was build near the hut. Its roof tip called etiko has to be made by the input from the brother to the dead. The brother gave the last bunch of grass to tie on the apex stick called etiko. The widow was the first to put the muddy soil into the wall. There was a mock soil painting done to the widow by a brother or cousin to the dead. After building esikaali, a cock called engokho ya esikaali was slaughtered at place where the person was living before his death.

When bringing the dead into this esikaali, the body was brought in legs first to signify 'entry by self' into his home. The body bearers then went out, the wife then entered, closed the door and then opened it to welcome other mourners. For nasikoko, it was head first to show she belonged elsewhere.

7. Okhuambia esiochero

This refers to the fire lit in the open during a funeral period. It was done to keep away wild animals such as hyenas, to unite the dead and the living via the smoke, to show that the people who come to the fire are in good standing with the dead, to hold funeral discussions at fireplace, give room for teachings at the fire and to keep mourners out of cold. It can only be lit when the body of the dead is in the home unburried or buried. Each dead body had only one common fire and all the male children present in the home were advised to move near the fire. 

 

There were two main types of fires associated with funeral.

1. Esiochero- this is basically a personal fire lit to be used by a person who was taken into the forest to die from there. The following are the categories of people who were never left to die from home: those with amakere (leprosy), abanyaola (dumb) and the extremely old people who had outlived their age-set generation. When their death was nearing, they were taken to the forest, this fire lit for them, given some food and a rope tied on them. The rope was occasionally pulled to ascertain if the person had died- the dead did not pull back the rope. For the old, only their skull was brought back.
2. Amakenga- is the fire lit to provide warmth to those who come to keep night vigil at the home. Night vigil was vital for all close relatives. It was only made when the body was physically present in a compound where it was to be buried. Lighting amakenga where the body was not going to be buried was a great haunting taboo- the dead came to 'warm' himself and demand company. It was lit up in the evening. It was a taboo for this fire to stop being lit in the evening before the day of burial and before shaving ceremony. The forst fire was was lit by the married elderly and straight forward people in the society. After the first one, any other grandson or brother to the dead could do it.
   

There are rules basic rules relating to esochero and amakenga. The first fire, or one on days for major events, is supposed to be lit by a grandson or a brother in the evening. In relation to the site, it is supposed to be lit basing on the sex of the dead. That of a man was centrally placed in the compound if all the wives had died. However, it was always lit slightly on the right hand side called omukhono musacha in case any of the wives was still alive. That of the wife was lit on the left hand side called omukhono omukhasi. 

 

The logs used were not supposed to be shared out for any other cooking purpose in any other home outside the compound where there is funeral. On the last day, all the logs must be used up. At the end, its ash has to be removed by a brother or a grandson.

When the fire was still on on the last day, some elders could look at the patterns of the intestines of animals slaughtered, cracks of the grave, cracks on top of ugali, behaviour of last smoke from esiochero, the nature and colouration of the ash and songs of chicken and birds in the compound then prophetically descern something about the future of the family.

8. Okhuchala eng'ani

This involves the cultural rite of pointing out the exact place for digging the grave. It is an activity done by the elder brother, father or grandfather. The first digging is called okhuchala and its progress called okhuyaba. An open grave is called eng'ani while that covered with soil is called esirindwa. Another special space made inside the grave as space for laying the dead is called olubangachi. Some elderly men showed their sons or brothers the exact place of burial before their death. A place with many family graves is called esiyeembekho. Brothers to the dead man who had an elicit affair (okhulia embeba) with dead's wife never attempted this task for it lead to a calamity. Also, a bakoki- a person circumcised in the same year as the dead, could not lead this rite.

The one pointing out the place for digging the grave usually made the first dig. Left handed people, those who had a sexual affair with the widow, unmarried people mature people, women, aba esichola, one whose wife was pregnant, one whose wife was still omwiwo, and whoever gave birth to twins were never allowed to do this duty. The one showing the grave digger had to ensure the grave is at the appropriate place in relation to the main door of the house. He also ensured it was at an apt length, apt distance and faced towards the right direction. 

 

Direction among clans within Abanyala ba Kakamega differs based on some diverse historical origination backgrounds. For instance, that of Abakwangwachi has to face in the West while that of Abayirifuma has to face the direction of Mt. Elgon.

9. Okhwoka omubiri

This was ceremonial bathing of the dead. It was a private ritual done by close members of the family inside the house in half lit environment. There must be silence when this is going on. It is done to remove any dirt using a piece of wet cloth- sponge bathing to keep the deceased clean for the jouney to the spirit world. Since the body was preserved using ash, then washing it was compulsory.  The nails were cut, hair combed and some oiling done. A bakoki to the dead could not perform this right. Female body was washed by females while male body was washed by the males. The water used to wash the body was safely disposed off for it form deadly ingredient for witchdoctors and thieves. Any foreign items such as rings, bangles or omukasa were removed and kept safely. This rite prepared the body for final burial.

In case the body is washed and dressed by a non relative, then the non relative was paid, prefarably a chicken, by a grandchild or a brother to the dead.

10. Okhulekhanira esikhoondi

This is post death reconciliation. There are times a child had differences with the parents before death where the parent was willing to forgive but the son or daughter never had an opportunity to go for forgiveness. The forgiveness ritual was asked for on the eve of burial day. The candidate took a plate or esiteru with the parent's fevourite ugali meal to the dead man. The candidates asked for forgiveness verbally in presence of uncles, the dead man's palm was stretched and esiteru put in the palm. The candidate picked a handful of it and ate. At that point, it was considered that reconciliation was complete.

11. Okhukoosa abaana

Any children sired out of wedlock, by the dead or by family member within the dead's geneology, but not officially welcomed into the family were integrated back before burial time. Once one animal has been slaughtered for any funeral purpose in the home, then such children were free to enter the home and mourn together with the others without the involvement of a sheep- no other cultural sacrifice was involved. This is why most women appear during burial with bastards to fulfill a burial rite called okhukola engo mumasika- to mean returning home during funeral.

This also applied to any bastards sired by close relatives. They could also come and integrate into their family during funeral.

12. Okhuwaala

This was a rite performed by the relatives to the dead who were send to inform their other close relatives about the death. Commonly done by boys. In most cases, they came back with the relative. If the relative had a child still suckling it was a taboo called okhusuucha to cry and tear up while holding the child. The child was taken away. It was normal to mourn violently on arrival hence other mourners stood a safer distance from a new mourner.

Also, there was a special kind of okhuwaala done by the widow. She went to her clan members to inform them officially about the death of the husband. On arrival at their clan's home, she was given a cock and flour in a basket by her father's clansmen. She was then accompanied back by a member of her clan and any woman. Upon arrival, other women helped her to wail near the dead husband before going into her house withand the items. Women who did not have known parents could not go through this rite and were exempted from burying the husband in a polygamous marriage. 

13. Okhukoma

It is only done for old men of high status in the society. It started in the morning on the day of burial. It had four parts.

1. Okhuwokawoka- a time to move in olukoba singing and visiting places where the dead frequented as a way of leading the spirit of the dead to bid farewell to the places. A male child born at start of such event was called Kawoka and the female was called Namukoma. Milk, millet, sim-sim and and some herbs were sprinkled on the main house and around the grave.
   
2. Esiremba- coming back home from the place of visit in okhuokaoka. The walk, trot them run back into the compound brandishing spears, twigs and sticks.The widow, if she was faithful, welcomes them with the man's spear in her hand. They lead a bull to the graveside to mourn.
3. Okhuhuliana- It is the peak ecstasy part of the okhukoma ceremony. The group arrives in the compound and dances near the grave. They blow ebikhorowe (palm trumpet), esichiriba (long trumpet horn), two stringed fiddle called emonye, etungu, enyengo, esiriri and olwika (small horn). From the centre, the male dancers move out symbolically spearing 'death' in the air as they defend themselves.
4. Okhufwerafwera- Last bit of okhukoma ceremony. The dancers move into around the compound yelling and cutting more twigs. Some crops are also not spared. They perform one act that the dead loved to perform. For example, if the dead circumcised people, his fellows circumcise a banana flower called embuwu tied on a banana stem. If the dead was a hunter, his fellow hunters move out of the compound with dogs in a mock hunt. After the above, they disappear out of the compound. If he was a wrestler, then a mock wrestle was organized. The boys born after okhukoma ceremony were called Ofwera

14. Okhufwala omubiri

This is the dressing of the body. Females were dressed in esitweya. Male bodies were put close to the skin from eyifumba amakumba and placed on reed mat called eyiambo. There were specific rules in relation to those who qualify to dress a given body based on relationship, sex, status and age. If the body was dressed by a non-relative, then the grandchild or brother to the dead had to give a chicken or its equivalent value to the dressers.

For a senior bachelor called omusumba napeli,  a hole is made through the wall through which the body is exited from the house for burial. This hole is called okuandiako. At times, it is just a small hole through which dead-body-bath water is passed out of the house as the body is exited via the main door.

15. Okhubiikha omubiri

This is the putting of the body into the grave. It is  done inside the grave by a selected man- women cannot go into the grave. Pregnant women were not allowed at the grave-site at such time. A dead body is laid with head facing West except for those who committed self-bame suicide- whose body is made to face East. Some murder victims are buried facing down on a burned esikenga dipped in some herbs to facilitate avenging mission.

During okhubikha omubiri, there were specific rules to observe. For instance, the children (those who were of low status) had their waist covered with leaves from castor oil plant called Omukhalakhale. It was a taboo to chew or swallow any part of this plant for it lead to spirit caused convulsions and death. It was not used as firewood.

Omukhalakhale

The body of the elderly were covered in a skin from an animal called eyifumba amakumba. The skin was split into two-in-one during preparation- for sleeping on and covering. Furthermore, for the elderly male, the manhood was positioned such that it faces the 'male' side and never get trapped between the thighs in a rite called okhukololosa owusaacha. The fingers, toes and neck were strenghtened. Then uncircumcised (though rare) were circumcised by an old circumciser who has retired from active circumcision task. Old women had their breast made to lie well to ensure they do not cross or knot up. Generally, some special care was taken to ensure no soil goes into the ear, mouth or nose. The fingers were never allowed to form a fist- a fist meant the dead is at war due to some rites unfulfilled.

On the other hand, for a senior bachelor called omusumba napeli, a thorn from Gymnosporia senegalensis locally known as omukunja ngao is pushed into his buttock. Omusumba sumbati had a thirn of omuchofu

Omukunja-ngao

For a senior spinster, a fruit from Kagelia Africana locally known as omuchaabi is buried together with her as a symbol of the dead's only child. If it is ascertained that she has never had conjugal encounters, then the rutual same of omutomolo was invoked.

Omuchaabi

Those who were murdered due to having committed serious crimes and those who were non-clan members were just thrown in the grave, at times made to face down, the grave covered and soil flattened.

16. Okhwenda esisiko

This was done to bring back the spirit of a person who died an abnormal deaths such as accidents, suicide and drowning that occurred outside the compound. Family visited the place the death occurred or where the body was found, ate a meal from there, picked some soil and left a chicken at the spot where death occurred. The picked soil was thrown on the grave. This took place four days after burial.

Among the group, there had to be omukulo to the dead.

17. Okhukoosa esisiko

Done to bring back the spirit of a person who died a normal death outside his compound. The family visited the place of death, ate a meal from there, picked some soil and came back home.

During the visit, the member of the family who was the last to lively talk to the dead or give the last meal to the dead was supposed to be among them. It was believed that she or he held the key to the ears of the spirit. He was the one to ask the spirit to go home. The spirit carriers arrived in the home when it was past noon time and had to walk into the compound.

18. Olubeko

This was done on the second or third day after the burial of the deceased. Though called olubeko, it comprised of a variety of rituals. The main ones were:

1. Okhubekana- This is the ceremonial shaving. It signifies that life has to begin and go on the same way hair does. Shaving is done by the elderly starting with the widow, elder family member, daughters and then grandchildren. Daughter-in-laws are never shaved around father in law's grave. Any other relative or neighbor could also be shaved. A woman shaves women and children while a man shaves married men. Grandmothers could shave grandchildren and great grandchilren of any sex. No shaving was done for those who died a bad deaths. The hair was buried or burned at the graveside. Those who had been shaved went to the river to wash or washed themselves in water fetched from the river by another widow. Bananas had to form part of the recipe on this day. Shaving after a man's death was after three days while it was two days for a woman. the shaved hair was burned at the grave side by the widow's helper.
   
2. Okhukhalaka olusuli- This is the ceremonial removing of the tip end part of the roof called olusuli. It is removed by a man of widowhood status or a grandson to the dead or a relation of omukulo. It is then tied on main beam called esiro and hidden safely. This symbolised that the man of the home was no more. Scrapping from olusuli were believed to be raw material for witchcraft if was mixed drinking water hence it was removed and guarded. 
3. Okhusyula amayika- This is the ceremonnial and symbolic uprooting of two main cooking stones. Upon the death of the husband, the mobile cooking stone and the 'male' cooking stone were remove from their positions and hidden. Mobile stone was the symbol of the wife and her clan's people, the stone on right was the symbol of the husband and the stone on the left was the symbol of the children and the clan. That is why dismantling the cooking stone and throwing them away was akin to asking for a divorce.
4. Okhubiita emiyini- This is the official return of the tools used to dig the grave back into the house. Other few tools were brought from the houses, mixed with those on the grave and then taken back by the house or owners. The items were never taken into the house on the same day unless the burial was for omusumba, whoever died a bad death and a non clan member.

19. Esikala olwiki (Omuliango) or owukooko

This is the ritual where the main door that was open during the entire funeral is ceremoniously closed to allow the family to be closing it henceforth. The ceremonial door closing is done by a grandson or an in-law to the dead or omukulo to the dead after a brief review of the burial activities. The ceremony is basically made up of the sister of the late and wome.

After this ceremony, the widow can now enter somebody's house without the payment of a fine.

20. Okhukhalaka amakhola

The bed of the dead was usually made by joining rails and sizeable poles using banana fibre called amakhola or trees called engoye. Also, the widow tied a small banana fibre around her neck as sign of mourning. This was the ceremony destroying the bed and bedding (amasanja) used by the dead. It is during this rite that an inheritor was picked and made to cut the banana fibre tied on the widow. The inheritor is the one who cut the banana fibres used by the widow. If the widow was pregnant at time of her husband's death, this ceremony was not done until the child

21. Olung'anyo

It marked termination of mourning by the community. The spirit of the dead was let to go to the spirit world. This was done one month after burial as counted using the moon or stones put inside a guard. Olung'anyo had the following activities.

1. Clan's meeting called esikhaso to plan for olung'anyo- since the ceremony is not supposed to be a family affair, the members of the clan are supposed to be involved in its planning. Family relatives who were friends to the dead were asked never to miss in this occasion. The planning was done at burial yard. The clan, neigbours, in-laws and uncles to the dead were planned for in order to be involved on the material day.
2. Esiakanisio- This involved giving something to the spirit of the dead that the ancestors can take, okhuakanira, as they welcome the spirit of the dead to the spirit world. It involved slaughtering of chicken in the morning hours at start of the ceremony. The chicken is called ey'okhung'anyia. At times, this is followed by slaughtering of an animal. For this occasion, the slaughtering of the animal is not compulsory but it is advisable it be done in case the dead was an elder or a well off person in the society. At times, a bull or a cow was slaughtered at the graveyard and its meat cooked, eaten and carried to their homes. In case of more than one animal being slaughtered at the same time in the dead man's homestead, it was advisable to observe the order of seniority. 
3. Esikhasio sia olufu- This must be done before noon on the same day or any other selected day in case of delay due to one reason or the other. It focused on how the family of the dead has to move forward. The one selected to chair the meeting was not to be part of those earmarked as inheritors. Of keen interest, speeches of praise to the dead were given by the close family members. Each member narrating herself or himself out in relation to the good relation with the dead. Speeches of virtues and lessons from the dead were encouraged. For great men such as clan leaders or rich men (abewula erambo), then an orator was called in to crown the speeches in a rite called okhusena omuse. Also, the assets (emiandu) and debts (amakobi) of the dead were laid bare and discussed. Some personal items  used by the dead are shared. For example, if a man is dead, then his walking stick, hat and hunting spear were given to grandchildren since it was a taboo for child to take these items. Main items of clothing such as echabe was given to the brother or cousins or eldest grandchild. During the time of picking these items, they are put upside down. Nobody picks an item for another unless all have picked. The children do not participate in carrying the items for sharing but they can carry clothing from the place where the man died. Furthermore, during this meeting, any wayward child present or absent at the ceremony was openly reprimanded.
4. Okhufumbikhira emikasa- Items related to leadership, (olumwo, enjebe yo'wami, olulinga, efumo, olukembe, oluengera, akhendo, emikasa, emikasa, endayi) were not displayed for picking since they had their own way of handing them to the heirs. They remained stored until their apt time of passing them over to the heir called omwamwi. In case of no appointed heir, a grandson was selected to keep it or the widow was asked to keep it in ekubiri. Such 'keeper' of leadership paraphenalia was called Khakasa. Storing these items wrongly, picking them by force, disposing them off wrongly or handing them over wrongly caused calamities in many families.
   
5. Okhuchiimia esiochero- the fire lit for use during the funeral is put off by a brother, cousin or grandson to the owner of the home such that no embers remain afire the night after olung'anyo. Any smoke from the same esiochero fire at night brought another death in the dead person's family.
   
6. Okhung'aanya- This is the last rite after which the mourners and the spirit of the dead go home. It was a taboo for married daughters (abakoko) to spend the night of the preceding day at the home of the dead after olung'anyo- they went home on the same day or the following day lest the in-laws who married them be paid for the delay. Daughter-in-laws were not supposed to sleep at the grave-site home on the day after olung'anyo.
   

For a person who died out of the home, the ceremony of olung'anyo could only be done if the spirit of the dead was brought back. Such ceremony was not held by clan for people who died self inflicted death such as suicide.

22. Okhukhalaka emikoye or okhwasaaka esiro

This is the splitting of the house's main beam. It is done after one or two years. Brew was made from millet flour, a cattle slaughtered and  the apex stick that had been tied with ropes called engoye on the main beam split. It was a taboo to leave out the one who was at the deathbed of the dead during this ceremony since the spirit of the dead has to say goodbye to him or her.

 

At times, olung'anyo is done on the same day of pulling down the widow's house in the rite of okhukwisa ekubiri. In this case, the cattle called eyokhwasaka esiro is slaughtered very early in the morning.

23. Esabo or Okhufuwa omufu

This is a remembrance ceremony done by sons, daughters, grand children and brothers. A cattle is slaughtered at the graveside and its meat shared as per specific rules. At times, the dead spirit brings dreams to people informing them of the need to perform this right.

The ceremony has no order of seniority in relation to its performance within the family unless members of the family are doing it on the same day- any member of family ready to perform it can start off. Sons to the dead who did not offer an animal for slaughter during the funeral or second burial were advised to prioritize okhufuwa in order to allow them to be free to participate in other funeral rituals or non funeral rites involving offering animals for slaughter in another funeral. Women, such as sisters to the dead or daughters to the dead, do this rite but the part of distributing the meat is done through their brothers who have finished the same rite.

 

The ceremony is performed in the morning hours before the sun of esisanya. In case of lateness in time, then noon sun (musi) should find it over. The choice of the year must be that when there is no circumcision or before the circumcision ceremony starts.

 

During the ceremony, the one performing the right moves around the grave with the animal before handing it over to the one to slaughter it. The slaughter-man must not be a close  family member. The person on whose behalf the ritual is done hands meat called eyolusiro to key relatives present. On such a day, any vegetable to be mixed with the meat is collected before the slaughter of the animal.

 

At time, the grave of the dead may be unreachable due to various unavoidable factors: blocked by family members due to embalikha from the family where the dead was buried, unfortunate sale of the grave land to a non relative or uncoperative relative, migration from the grave-land to another place and total failure to locate the exact grave point of the dead. Under the above circumstances, amanyasi are made, the animal is driven to the nearest junction, amasang'angira, the dead is requested by giving the reason out of the above on why one cannot reach the grave-site and then the animal taken back for slaughter. However, if the grave-site can be reached, then the honour has to be done at the right place and not driving the animal to amasang'angira.

 

Any person such as brother, son or grandson inheriting or keeping item of what was called owami in the traditional concept such as omukasa or endayi from the dead must be one who slaughtered an animal for the dead at the grave-site during funeral, olung'anyo or okhufuwa. A son who had any identified form of omusambwa that has not been official inaugurated, okhuingisa, is advised to participate in slaughtering and animal for the dead at the grave-cite during olung'anyo or do the ceremony of okhufuwa before okhuingisa the said owami.

24. Okhumaala Esirindwa

This is the rite of 'smearing' the grave done any time after olung'anyo. A goat or cattle is slaughtered. The relatives assemble at the grave and the widow cleares the grass or any shrubs from the grave or fixes any big cracks on grave. The cracks on the grave were sealed with soil from grave itself or that collected from the river bed and not from the main shamba.

There were some trees which were never allowed to grow near the grave or on the graves such as omusiola, makhamia lutea. If a tree is used to mark the grave boundary, it must never be the type that can sprout except omutoto.

25. Okhuyeembekha

This was a ritual done between one to five years to buried bodies of great leaders which were exhumed and skulls carried to another place in esiwuyisio ceremony. Once more than one of such rite was done at the place, then that place was known as esiyeembekho.  It was a rite carried out by old members in society. The exhumed bones were usually for bodies of great clan leaders of Abanyala. The skull was put into holes on Omukhuyu or Omutoto or Omukangu trees to be 'eaten up' into the stem. It was put upright for it to continue to 'watch over' the clan's well being. That is why such trees were respected and never cut anyhow. A cattle was slaughtered during such ceremony.

For those who were not great leaders, only fresh grass and a stone or soil were picked and taken to esiyeembekho.

26. Okhukwisa ekubiri

Ekubiri is the main house from which the dead man was removed before burial- where the grave is. In a polygamous family, all the other houses are not called ekubiri.

 

This ceremony refers to the official ceremony of pushing down a dead man's house. When a man passes on, the house for the widow, where the man was buried, is called ekubiri. If the man had other widows besides the one who buried him, then the house was not called ekubiri. This house had specific things removed: the two main cooking stone that represented the man and wife, the man's bed and the house apex stick called olusuli.

The widow and children continued living in the house until officially relocated into a new house. The new house was build by the brother to the dead, a son to the dead, a cousin to the dead, grandfather to the dead or a grandchild to the dead. In case the ekubiri was still a new house, only esiro was replaced by any of the above groups of people.

Before sunrise, on the day of pulling the house down, a brother to the dead who is old enough or the grandchildren lead the rite. First, a cattle was slaughtered but the esombo not split out until the house has been brought down. A grandchild untied the apex pole called olusuli from where it was tied during olubeko rite. Those participating in the rite were supposed to be old enough in the society. The walls of the house were made weak and pushed by hands until the house roof called esilama fell right in the middle.

Those who were involved in any elicit love affair with the wife and those who had personal differences with the dead were discouraged from participating in pulling down the house. Also, bakoki to the dead were not allowed. It was so strange that they could die as the wall collapsed on them. After pulling down, the main beam was placed on the grave mold then kept for another rite called okhwasaka esiro.

In case the house was to be put into use by the grandchildren, some door positions are changed, some inner rooms changed by demolishing inner walls and main roof beam replaced. A make shift house for a man called esikaali was given the same treatment as ekubiri at the time of bringing it down.

27. Okhukwisa esisakaatia or esibinje and esikaali.

There are three structures which were very close to ekubiri and were supposed to be brought down.

1. Esisakatia- it was brought down after burial by the grandparents, grandchildren, brothers or cousins to the dead. Esisakatia was for the girls who had no house of their own. No special ceremony was held.
2. Esibinje- it was brought down some days after burial. No special rites were held. Esibinje was build without the apex pole called olusuli. Esibinje was special house made in a home for an unmarried girl child. 
3. Esikaali- made for a man. The rites of bringing it down is same to those of bringing down widow's house  called ekubiri. 

28. Amanyasi ka esia owutooli

This is a ritual done to cleanse and re-integrate a person who found a dead body. The person who saw the body in a river or bush remained at the place until he was paid a cattle or goat or sheep. At times, some families paid all the three. These animals paid were not supposed to reach home and be domesticated.

29. Okhukosa namulekhwa

This is the inheriting of the dead man's  wife/wives by the dead man's close relations. An inheritor was younger brother or cousins or grandfathers to the deceased man. In special cases, eldest son could be allowed to inherit his father's younger wife if the father had not sired a boy child with her. Also, any other omukulo kinsman could be allowed to inherit.

If the one inheriting has no wife, then the rite of inheriting is called okhukoosa. Such wife was never crowned as first wife by her husband. If the one inheriting had another wife, then the inheriting process was called okhukerekha.

There were other rites and taboos within the process of inheriting that were observed. The following are some of them.

1. Okhuyola ekokhe- the inheritor has to search for two cooking stones to replace those which were removed. After this, he shaved the new wife and took a goat called embusi ya ekokhe to the wife's parents.
2. Okhwikhwasira- this was when only one man was involved in inheriting all the widows. In this case, the man had to pay a goat for each wife and sleep in all the houses within one night. However, it was acceptable for each widow to be inherited by a different man. In such case, the elder widow, in case she needs inheritance, had to be taken first.
3. Okhukwera abana- this involved the family one inheriting and one being inherited taking a common meal together or separately. This was important to cure a curse called ekhira to the children.
4. Okhulirira mu machemwa- this is mourning 'in the banana plantation' away from the dead's home. If a man who inherited a wife passes on, then the widow does not participate in home rituals together with the other wives. In case the man sired children with the widow, then she could be allowed to dress in the man's attires. Any rites from her in honour of the dead are performed indirectly through her children. Also, a woman who sired a child out of wedlock with the dead man mourned the husband from a distance- behind the house near the banana plantations.
5. Omukhasi wa olusanja- This was an unclaimed widow. The first group of unclaimed widow included extremely old women. She was cleansed by a grandson handing over a tobacco pipe to her via the window. The pipe became her 'husband.' Also, we have wives who gave birth to twins. They were never inherited for fear of giving birth to twins who may require a twin cleansing ceremony. Furthermore, twins (Mulongo or Mukhwana) were greatly avoided. For the same reason, a man who was born as a twin to another never inherited a wife.
6. Okhuhosaa namulekhwa- if an unclaimed inheritable widow passed on, a ceremony to cleanse (giving herbs called amahoso) her was performed before burial. A goat was slaightered before her burial.
7. Omwana wa amakhola- this is a child who is born after the death of the father but had been conceived by a widow before the death of the husband. Such child had all the rights of a first born child. Some named this child after the dead but used the name Wesonga or Namusonge.
8. Omwana wa esichola- This was the first child sired by the levir with the widow upon the death of her husband. Such child could not assume leadership position in the family of the of the inheriting man. He could not bless (okhubita) other sons or lead a cultural ceremony in the home. He cannot perform the washing of the dead, first digging of grave, dressing the dead or enter the grave to make the dead during burial. He cannot mud a child going for circumcision or circumcise a child. He was not put into leadership of a clan. However, he could lead some functions at family level if he is the only one in the family or to the children from his mother's house.
9. Namulekhwa wa ebasa- if the widow had given birth to twins, then no inheritance rituals were performed for her. She was inherited without rituals since the twin-dance ritual is said to be strong to cover such. A man who gave birth to twins cannot inherit a wife.
10. Namulekhwa wa Olukumu- A woman who had given birth to Okumu had amanyasi given to her before inheritance ritual.
    

30. Okhweya amasika

This was done in the morning of the day after burial by a sister to the dead person or paternal cousin to the dead. She swept the house, collected the rubish and poured it away. She was then given omutuuko and cried as she went away from the home without looking back. It is believed to wipe away the tears that fell in the house during funeral time

 

31. Okhukhupa omulambo

This was done once a person who committed suicide by hunging. Before the rope is cut for the corpse to unceremoniously fall on the ground, a harambee ceremonial beating was given to the dead by elderly person who viewed the body.

 

32. Okhulira

This was done by close relatives upon hearing the death of the loved one- to announce the death and relieve the grief anywhere. Also, it was performed upon seeing the body or remembering the dead. During moarning by wailing, people were advised not to feel bad at the style chosen by one wailing around them. The blame talks by those who come to wail are known as okhuisamamba and nobody could acuse another based on the moarning style. The widow sang dirge at dawn at the graveside for four days as part of wailing

33. Okhusoola

This was done once a person was noted to have committed murder within the community. The clan members organized a mock revenge attack on the home of the killer. They burned the killer's house, destroyed his crops and beat the murder thoroughly out of the village. Any failure, on the part of the murderer to escape, lead to his or her death.

With gratitudes to the following key respondents who raised key research rituals.

1. Mwalimu Hon. Francis Mulika Nyikuri

2. Mwalimu Manyasi Oluta

3. Mr. Wilson Waomba

4. Mr. Danson Namanda

5. Mr. Sifuna Sisa Khakhere

6. Mr. Jumbe wa Mwenya

7. Mr. Enock Namunyu wa Balovera

8. Omwami Clifford Wachakana

9. Others