Culture and religious change

Culture and Religious Change: A Study of the Mortuary Rituals of the Kom People of the North West Region By Maroria Dominic Nyachoti

OUTLINE Introduction  Definition of Key Terms  Hypotheses  Research Questions  Objectives  Methodology  Data Collection  Data Analysis and Validity Considerations  Challenges 

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1. The Cultural Context of the Kom People Origin, Migration and Settlement Patterns Land Ownership and Economic Life Family Structure Architecture Social Stratification Political Power Socialization Religious Worldview 2. Burial Rituals Among the Kom People History Mortuary Rites and Social Change 3. Comparative Analysis: Christian Mortuary Rituals vs. Kom Mortuary Rituals Similarities Differences 4. A Roman Catholic Burial Rite under the Context of Inculturation CONCLUSION

INTRODUCTION  

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This thesis deals with culture and religious change under the Anthropology of Religion, a sub-field of cultural anthropology.

It focuses on the mortuary/burial rites of the Kom ethnic community in the North West Region of Cameroon and the impact the Christian activities of the Roman Catholic Church had on them.

This topic was chosen out of a lived experience of a section of the Kom people’s response to directives by the Roman Catholic Church of the Archdiocese of Bamenda, that require burial of Roman Catholic Christians in Church cemeteries [Verdzekov 1998]. The villages of the Ilung area chosen for this thesis have not witnessed a church cemetery burial since the introduction of Roman Catholic Christianity in 1913. Conflicts have arisen whenever choices are made for burial in Church cemeteries or on observance of the burial rituals of the Roman Catholic Church. What is new or different in the mortuary rituals of the Roman Catholic Church that has impacted the Kom people’s burial rituals? What are the underlying belief systems or worldviews?

DEFINITION OF KEY TERMS 

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Religion: “A system of beliefs and ceremonies that focuses on sacred matters, promotes community among its followers, and provides for a personal spiritual experience for its members” [Curry and others 2005] Mortuary/Burial Rites: A rite is a ceremonial form or observance especially in the religious context. Ritual is the manner of performing a rite. Rituals are patterned forms of behaviour that are focused on the supernatural [Miller 2007] Mortuary- refers to death. Mortuary rituals, burial rites or ceremonies are to convey the idea of the customary observances that are formal and externally expressed.

Culture change: Culture is a set of learned behaviours and ideas (beliefs, attitudes, values, ideals) that are characteristic of a particular society or group [Ember and others 2007]. Change is a transition from one mode of life or behaviour to another.

HYPOTHESES Since the advent of Christianity among the Kom people, changes have occurred in their burial rites. ďƒ’ The advent of Christianity has impacted the burial rituals of the Kom people. ďƒ’

RESEARCH QUESTIONS 

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The major research question asked is whether Christianity has impacted the burial rituals of the Kom people. The question seeks to trace changes brought about in the burial rituals of the Kom people through the advent of the Roman Catholic Christianity. To address this question, a research design was devised to address the following subsidiary questions: 1. What is the cultural context within which the burial rituals of the Kom people are cast?

2. What are the burial rituals of the Kom people?

3. What changes or impact did the Roman Catholic Christianity have on the burial rituals of the Kom people? Comparative analysis?

4. What rites could integrate the Roman Catholic burial rituals and those of the Kom people?

OBJECTIVES    

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The study aimed at achieving the following objectives: 1. To understand the cultural context of the Kom people in order to better comprehend their burial rituals.

2. To describe and understand the historical and contemporary burial rituals of the Kom people.

3. To describe and understand the burial rituals of the Roman Catholic Church and how they are similar or different in comparison with the burial rituals of the Kom people.

4. To propose a burial ritual that integrates elements of similarities and differences between the burial rituals of the Kom people and those of the Roman Catholic Church.

METHODOLOGY 

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The research design considered the questions and objectives of the thesis. In designing the methodology for the research, the following questions were asked: 1. How do we collect data on the culture of the Kom people? The guiding areas of interest on culture were the geographical location of the Kom people, their origins, migrations , settlement patterns, ownership of land, family system, architecture, social stratification, socialization, economic and political life, and the religious worldview.

2. How do we collect data on the actual burial rituals of the Kom people? Here, focus was on discovering what is done at the moment of approaching death, at death, at burial and after burial. The historical evolution of the burial rituals of the Kom people was to be traced before and after contact with Christianity. The changes brought in by Christianity and other changes on the mortuary rites of the Kom people linked with the environment, education, religious beliefs, social stratification and the family were to be looked into.

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3. How do we identify major similarities and differences between the Roman Catholic burial rituals and those of the Kom people? This question demanded information on the actual burial rituals of the Roman Catholic Church and their meaning. Major points of similarities and differences could then be identified from the practices and the underlying meanings for the Kom burial rites and those of the Roman Catholic Church.

4. From the similarities and differences, could there be an integrating ritual ? The concern here was to see what practices and meanings could be harmonized in the process of give and take, which often occurs in culture change.

DATA COLLECTION  

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The methodology adopted was qualitative through the anthropological techniques of field work.

The techniques for collecting primary data were: participant observation, unobtrusive observation, structured and unstructured interviews with informants.

Secondary sources of information came from some historical documents and literature by other researchers who have had an interest on the culture of the Kom people.

The villages of Ilung area in Komland were chosen as a sample through which the burial practices of the Kom people and their response to the interventions of the Roman Catholic burial rituals especially the precept of burial in church cemeteries could be measured and the underlying reasons uncovered. A census of the population at Ilung was taken to show the total population, the Roman Catholics, the school attendants and the preferences for burial places.

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The total population was 5702: males 2437, females 3265.

The research found out that Roman Catholics in the area of study formed 18% of the population. Among the 70 Roman Catholics interviewed from the different villages of the study area, 43 % preferred burial in family compounds, 33% in church cemeteries and 24% were neutral. A majority preferred church burial for the priests or catechists and strangers. Opinions sought from students on whether changes especially those related with Christianity were preferable in contrast with the traditional burial rites gave 62% for changes and 44% for not changing. With these mixed responses, there was a need to find out why among the Roman Catholics there was no practical response in the villages towards burials in the church cemeteries despite the desire expressed by some and the law of their Church.

This attitude necessitated a research on the culture of the Kom people especially their social organization and religious worldview.

DATA ANALYSIS AND VALIDITY CONSIDERATIONS 

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Qualitative analysis, which was undertaken by this research, focused on the search for patterns in data and for ideas that could help explain the existence of those patterns. The researcher identified the underlying patterns in the information gathered from informants and recorded in field notes, and the observation of activities performed by the people.

The information gathered from the informants was compared to see if there were some agreements or inconsistencies. More clarification was sought for in the literature of experts who have written about the Kom people’s culture and the history of Roman Catholic Christianity in Komland. Informants were also chosen from outside the study area in order to test for locational influences. Alternative explanations were provided by the comparative unit of analysis [Njinikom] that was chosen primarily because of the greater use of the Roman Catholic Church cemetery. Data on the burial rituals of the Kom people was compared with the burial rituals of the Roman Catholic Church in order to discover similarities and differences from which an integrating rite could be proposed.

CHALLENGES 

Mortuary rituals are a sensitive aspect of a people’s culture and are often conducted in an atmosphere that may not be conducive for research. The first challenge was on how to get a firsthand experience of the various rituals connected with death on the actual days when those rituals were conducted. Being known in the villages as a Roman Catholic priest, it made it difficult to have a full participant observation experience of the customary rituals as this could raise curiosity and questions concerning the researcher’s motivation. To get around this challenge, the researcher often made use of informants who have had direct experience of the mortuary rituals. The informants’ descriptions were then compared in order to see whether there were agreements or inconsistencies of which the researcher could ask for further clarifications.

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The second challenge was on the choice of informants and the objectivity of their information. This problem was encountered especially on the question of finding out the religious worldview of the Kom people. The changes that have already taken place with the introduction of Christian concepts made it difficult to find what may be called the ‘original’ Kom people’s religious worldview. Many informants were inclined towards a Christian interpretation even if they were not Christians. This challenge made the researcher employ other methods such as language analysis and information gathering from other researchers who have dealt with the same question.

THE CULTURAL CONTEXT OF THE KOM PEOPLE

ORIGIN, MIGRATION AND SETTLEMENT PATTERNS        

Semi-Bantu, ‘Tikar’, Niger-Congo linguistic family Migration route from recent history shown in the map.

From Muni, the python trail followed by Nandong his sister, recruit Ndotitichia and Ijinasung clan ancestors at Nkar.....

Arrival at Laikom in 1740. The present boundaries fixed by 1912.

Some settled at Laikom, then Fuanantui, Njinikom etc.

Displace ndonalu clan to Achain, expansionist era of Yuh subdue others and reintegrate into Kom hegemony 1904-1905, Foyn Yuh’s expansionist agenda stopped by the Germans.

Geschiere and Nyamnjoh-Place of burial is ultimate test of belonging in the context of autochthony.

LAND OWNERSHIP AND ECONOMIC LIFE  

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Titular ownership by foyn as symbol of unity and prosperity Real ownership as ‘private property’ by lineages, villages and family heads. Land is legally held by males. Prior claim of land to matrilineal kin. Little response to the registration of land as required by the state.

Subsistence farming with women as the main workers.

Most men of working age are outside the study area for greener pastures. Women and infants and children of school age are the majority in families most of the time.

PREPARING FARMS FOR PLANTING

PLANTING

CORN/YAMS, LAKE NYOS...

FERTILITY RATE,MEN ABSENT

TWO YEAR OLDS ALSO WORK

CHILDREN HELP CARRYING WATER

TOOLS FOR PLANTING SEEDS

FAMILY STRUCTURE    

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Matrilineal descent Major families associated with kingship are Ikue, Itsiynala’ and Achaf.

Nandong-Nyangha (Nakinti- Jinabo I[Ikue], Bi-itsiynala’.

Achaf from Bafmeng. Achaf and Itsiynala’ appoint and instal kings. Ikue provides kings, especially the matrilineage of Funkuyn mother of foyn Yuh [1865-1912] Ndo [house]-mother and children; Abe [homestead] of husband, wife and children with the husband, bobe, as head.

Ayung a ndo [extension of the house]-lineage of uterine males and females, 4-6 generations: exogamous, inheritance and succession, funerals and marriages.

Ikoe i ndo [arm of the house], subclan-loose lineage links Isas i ndo [bottom of the house], clan-link with an apical ancestress.

Wayn ndo[ a term for a man’s children in his matrilineage] and wul ndo[ same matrilineage] Conflicts of succession and the state’s legal stand on marriages and property ownership

HUSBAND, WIFE AND CHILDREN

ARCHITECTURE Rectangular  Status acquisition in the expansion of homesteads  Burial at entrance of houses for the founders of homesteads.  Family house is to be built in Komland.. 

POLYGYNOUS COMPOUND

VILLAGE HEAD’S COMPOUND AT ADUK

VILLAGE HEAD’S COMPOUND AT ILUNG

SOCIAL STRATIFICATION  

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Wealth, power, status influence burials Royals: Foyn-senior male in Ikue matrilineage of Funkuyn, Queen mother-senior female in the matrilineage of the foyn, siblings and sisters’ children.Brothers and sons of sisters are potential heirs in order of seniority. Special burial shrines Commoners: Royal wives and their children, those linked with the administration of the chiefdom, those who acquire elderhood and other titles through the use of wealth etc.

Stratification by age, wealth, gender, status, family etc with the foyn at the head.

Social institutions of especially chong and akum are important. One could buy his way through....

Mortuary rites are influenced by social stratification.

POLITICAL POWER Interaction of power, authority and influence.  Foyn at the head, assisted by kwifoyn and village heads.  Social institutions such as chong and akum help to maintain peace especially during death celebrations.  Kom is a patriarchy-rule by males. Authority and power belong to the male heads but can be influenced.  Senior males of matrilineages decide according to tradition on the mortuary practices. 

MEMBER OF PALACE KWIFOYN

VILLAGE HEAD AT ILUNG

SOCIALIZATION Gendered socialization or enculturation in the family and traditional social institutions  Schools are taking over greater time in the enculturation process towards a globalized, often western, education.  Literacy rate low. 43.2% in school within the study area 

CHILDREN IN SCHOOL

RELIGIOUS WORLDVIEW Supernatural forces are recognized and a link made with them. Fuyini as the supreme god.  The world beyond reflects the social stratification of the Kom people.  The lineage ancestors are respected and communion with them is ensured.  The royal ancestors ensure the prosperity of the whole of Kom. 

HIERARCHY OF BEINGS

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Fuyini-God as Mbom, creating the world.

Nature gods[Muyini 

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MAN  

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The foyn and some royals (queen mother) 

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-Ordinary man (commoners)

Other creatures   

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-Ancestral divinities -Ordinary ancestors

-Animals -Plants -Inorganic things

Fuyini-God as the carer, sustaining the world

AREA FOR MEDICINE TO CURB EVIL MUSO

MEDICINE PLANTED UNDER THE STONE

MEDICINE BURNT AT JUNCTIONS

BURIAL RITUALS AMONG THE KOM PEOPLE

HISTORY   

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Under context of continuous change but especially with the introduction of Roman Catholic Christianity from 1913.

Christianity introduced under foyn Ngam’s reign [1912-1926] Fernando Po intensified catechesis for the Kom allied fighters interned there who returned to Komland and spearheaded Catholicism at Njinikom in a radical manner.

Conflicts with tradition especially on marriage and cemetery burial of royals e.g Naya, the queen mother.

Much burial in the Njinikom Church cemetery but almost none towards the study area.

Wave of change from Vatican Council II, 1962-65, and postindependence appeal to respect native cultures.

Still the Catholic Church maintained burial in Church cemeteries and prohibition of priests to bury and be present in family compounds [Verdzekov 1998]. Conflicts.

Burial in compounds was mostly for the royals before the rest imitated the trend.

CEMETERY AT NJINIKOM

CEMETERY AT NJINIKOM

STYLES FOR GRAVE BUILDING- IMPACT OF CHRISTIANITY

CEMETERY AT FUNDONG-FEW BURIALS

1960-FIRST CHURCH IN STUDY AREA- ONLY TWO BURIALS: CATECHIST AND A STRANGER, SHOWN NEXT..

ILUNG ROMAN CATHOLIC CHURCH

EMPTY AREA FOR CEMETERY-ILUNG

MORTUARY RITES   

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From the moment of approaching death to post-burial rites, the concern is respect and security. The ancestors influence behaviour among the living.

The environment, especially the ancestral land in family lineage compounds is seen as the ideal burial place and abode of the lineage ancestors Mortuary rituals are mostly performed by the elders according to tradition. The young with their western education exposure have little to do with changing the customs in an area of low adult literacy and limited exposure to urban areas..

Religious beliefs are at play in death with Christianity and Kom people’s religious worldview often at loggerheads. The point of contention is often the burial place and the strict observance of Christian rituals for those converted.

There is a trend for biculturalism.

Social stratification in terms of status, wealth, gender, age, family, power affect mortuary rites especially in relation to a common cemetery.

Patriarchy and the kinship system defer authority to the male heads of matrilineal kin to decide on mortuary rites and the place of burial. The homestead is the fundamental unit for cultural integration. Family burial grounds are religious centres of solidarity with lineage ancestors and their living relatives who owe them communion through rituals etc.

COMPARATIVE ANALYSIS: CHRISTIAN MORTUARY RITUALS VS. KOM MORTUARY RITUALS

GRAVE FOR BURIAL WITH CHRISTIAN RITES-OUTSIDE STUDY AREA

ROMAN CATHOLIC PRIESTS BLESSING THE GRAVE

RESEARCHER CONDUCTING RITES AT THE GRAVE

SIMILARITIES Religious perspective-both have religious beliefs concerning death and the hereafter.  Belief in the continuation of life-sacrifices.  Respect for the body and preference for burialtreatment of the body and graves as resting places.  Social role: solidarity, communion, remembrance  Importance of rituals and symbolizing 

DIFFERENCES

The concept of God and the invisible world, for instance, the Christian Trinity, Heaven, Purgatory, Hell, Angels, Saints, Satan  The concept of the family and solidarity- Family lineage ancestors vs. Universal family in Christianity .  The destiny of the dead and communionBeatific Vision, Resurrection, Judgment, end of the world 

A ROMAN CATHOLIC BURIAL RITE UNDER THE CONTEXT OF INCULTURATION 

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From the need to adapt the Christian message to different cultures [Inculturation], working through the worldview of a culture.

Work on the cleansing rites due to the fear of death in connection with misfortunes and the need for purifications. Incense and water symbolism can be used to cleanse the compound.

Work on the sacrificial and offering rites due to the need of communion with the dead within the offertory part of the Roman Catholic burial rite.

Work on the rites at the grave by using family burial compounds.

Symbols of farewell, sleep, and sacredness can be used as ifemi ise [block the grave] Work on the post-burial rites with a more Christian presence and participation in the singing, dancing and charitable offerings to help the family to become re-integrated into the routine affairs of life..Christian jujus for instance.

CONCLUSION ďƒ’

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It has been seen through this research that the concept of the family for the Kom man does not exist in the abstract but is incarnated within the family structure in which the family compound is the visible concrete manifestation. The greater the presence and solidarity shown to the family, in especially the family compound, the more easy it is for them to conceptualize what a Christian family is.

Refusal therefore to bury Christians in their family compounds where they have spent a greater percentage of their lifetime, tends to alienate the Kom person from what is essential in building a base from which wider implications of the family concept and the vision of God, as presented in the Christianity of the Roman Catholic Church could be understood and applied. The above adaptive rites will therefore, if put into practice, help to harmoniously inculturate the values of the Roman Catholic Christianity into the culture of the Kom people and give an interaction that is healthier for the progress of humanity.

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The research has attempted to highlight some aspects of interest in the dynamics of culture and religious change through the mortuary/burial rituals of the Kom people and their interaction with Roman Catholic Christianity. The Kom people’s culture is complex. Burial rituals are part of that cultural complexity which this research cannot pretend to have comprehensively elaborated. The proposal given for a possible Roman Catholic burial rite could be an appropriate anthropological help towards understanding and implementing the dynamics of culture change among the Kom people. This attitude can contribute towards peace and avoidance of conflicts at a critical moment such as death.