Famadihana
The Merina people observe two types of rites of passage: the initial funeral and the famadihana ceremony. The funeral must take place within three days of death and is the responsibility of the local community where the deceased lived. The famadihana, however, occurs at least two years later and involves the dispersed family. The initial funeral is considered less significant than the famadihana, as there is little time to gather money or family members. As a result, only local relatives and neighbors are usually present.
The corpse may be buried in the ancestral tomb or temporarily interred in the ground. Ancestral tombs cannot be opened more than once a year, and those who die from highly contagious diseases cannot be placed in the tomb until their flesh has fully decomposed, hence the need for temporary burial. Additionally, family tombs are more expensive than temporary graves.
When a death occurs, the family immediately prepares the house: the main room is tidied or completely cleared, and clean papyrus mats are laid on the floor. The northeast (the most valued) corner of the room is curtained off with mats to create a small enclosure for the body. After being prepared and wrapped in plain cotton cloth, the body is placed here. These preparations are completed by household members before the death is announced to outsiders. Once the news is shared, women from neighboring villages bring water and firewood to the bereaved household and help prepare the funeral meal.
On the morning of the funeral, the body is placed in a hastily made coffin. It may be taken to a church before being transported to the tanindrazana (family tomb) or buried in the village where the death occurred. The atmosphere of the funeral is somber and quiet, marked by sadness and mourning.
The famadihana ceremony can only take place between July and September, the period of least agricultural activity. Since the date is chosen in advance, families can save money for a larger ceremony and ensure that dispersed relatives can attend. During the famadihana, the body is exhumed and wrapped in finely woven, brightly colored silk sheets known as lamba mena.
Harris, C. C., & Bloch, M. (1972). Placing the Dead: Tombs, Ancestral Villages and Kinship Organization in Madagascar. British Journal of Sociology, 23(4), 500. https://doi.org/10.2307/588339
Obon
Buddhism teaches that the existence of all sentient beings is marked by impermanence. All beings within the six realms of existence are bound to an endless cycle of arising, changing, passing away, and being reborn – until they achieve liberation, or Nirvana. This ultimate goal can only be attained by letting go of all attachments and desires and embracing a true understanding of the Buddha’s teachings. Rebirth occurs in one of the six realms, determined by the karma accumulated in previous lives and during one’s current existence.
In Japanese popular belief, the mid-summer harvest season is a time when ancestral spirits return to visit the world of the living. This occasion, known as Obon, is marked by deep respect and elaborate rituals. In many households, decorations made from cucumbers and eggplants are displayed. The cucumber figures resemble swift horses, symbolizing the spirits’ quick arrival, while the eggplant figures depict slowly trotting cows, guiding the spirits back to the netherworld. In coastal or riverside areas, floating lanterns or spirit boats are used to send the ancestral spirits home. If a family member has passed away in the previous year (hatsubon), special care is taken to honor the new spirit with proper rites and attention. Family, friends, and neighbors gather to build a shōrōbune (spirit boat). These boats reflect the individual preferences of the deceased, and modern versions may take the form of buses, carriages, cars, or even rockets instead of traditional sailing ships. Each vehicle bears the name, family crest, and often a photo of the deceased. The sails are typically adorned with images of Amidha Buddha, Kannon, or lotus flowers, expressing the hope that the deceased will avoid Gaki-dō (the realm of hungry ghosts) and instead await rebirth in the Western Paradise or Pure Land.
In early August, on the first day of Obon, graves are cleaned and decorated. At home, a special spirit shelf (bondana) is set up, holding the ancestor’s mortuary tablets (ihai), along with offerings of flowers, fruits, sweets, and vegetables. The shelf is decorated with photographs of the deceased and special lanterns. Seasonal dumplings and sweets are prepared and offered to the visiting spirits. A monk is invited to chant sutras, and preparations for building the shōrōbune begins. On the 12th of the month, fireworks go on sale, and cemetery visitors and spirit ship crews stock up on ammunition for the event. The 13th marks the day the ancestors return home. Cemeteries are visited again, and in Nagasaki, families gather for a lively picnic at the graveside, followed by fireworks in the evening. Many local graveyards are equipped with stone benches to accommodate the assembled family members. The gathering continues at home, where food, drinks, and stories about the deceased are shared in the company of the ancestral spirits (go-senzo-sama). On the 14th, the spirits are served three vegetarian meals, such as Sekihan (red bean rice), Sōmen noodles (thin Japanese wheat noodles), or Inarizushi (sweet tofu pouches). For hatsubon, family and friends complete the spirit boats for the return parade. On the 15th, the spirits depart for the netherworld. At home, extra food and okuri dango (rice dumplings) are laid out as provisions for the spirits, both related and unattached (gakijoro-sama). The parade then begins.
Nagasaki’s hilly terrain makes the parade a physically demanding event, often accompanied by generous amounts of food and drink, including alcohol. As the spirit boats are pushed through the streets, Chinese gongs and bells ring out, and firecrackers (bakuchiku), loud multi-break shells (rangyoku), and fire arrows (yabiya) are set off. The crowd chants “doi doi,” a dialectal abbreviation of the Nembutsu prayer. To minimize traffic disruption, the shōrōnagashi (spirit boat parade) now starts at noon and ends around 11:00 PM, whereas it previously began after midnight and lasted until dawn on the 16th. After the parade, the spirit boats were once left adrift at sea, but today, they are disposed of by the city. Finally, homes and graves are cleaned, remaining fireworks are set off, incense is lit, and farewells are bid until the following year.
MARRA, C. (2023). The two O-bon-festivals in Nagasaki-celebrating the bonds between the living and the dead. In ANNALS OF “DIMITRIE CANTEMIR” CHRISTIAN UNIVERSITY: Vol. XXII
