The Garifuna Thanksgiving CeremonyThe three main Ancestral Rites Practiced by the Garinagu are the Amuyadahani- In this rite, bathing the spirit of the dead is implemented. Usually, a family member would dream of their deceased relative appearing dirty or requesting a bath. Most of the time, the bath involves a mass followed by chanting the abeimahani done by the women(in a straight line) and arumahani done by the males ( also in a straight line), and a small party. This is done at home.
2. The second rite is the Chugu- In this rite, the deceased spirit is fed. What is termed the feeding of the dead, a mass followed by chanting the abeimahani done by the women(in a straight line) and arumahani done by the males ( also in a straight line), and a small party. 3. The third is the Dugu-Feasting of the Dead, which lasts 5-7 days in the Dabuyaba (temple). It is done after a request made by a deceased ancestor. The request is known to family members, at a ceremony previously held by the Buyae. This particular ceremony is called Arairaguni(bringing down).
It involves a mass for the deceased Ancestors ( spirit), followed by several mali ( drumming and singing of mali songs in the Garifuna language), chanting the abeimahani done by the women(in a straight line) and arumahani done by the males ( also in a straight line), usually at the end of the dugu ceremony. In this rite, the Buyae call upon his/her Hiuraha(spirit helpers) to explain a particular problem and find a solution to family members' problems and illnesses.
There and then, the deceased ancestors make their desire known in oracles - for example, a great-great-grandmother having been slighted by his delinquent grandchildren, has visited them with their misfortunes. As a result, she requests a five to seven-day Dugu.
Preparations for this rite take three main parts:
1. Invitation of relatives and friends from home and abroad, Belize, Guatemala, Honduras, U.S.A. and worldwide , wherever the family member can be found.
2. Acquiring food and drinks with special effort given to acquire the particular food and drink requested by the ancestors.
3.A date is agreed upon with the Buyae who in turn informs other officiating performers which includes:
a. Drummers- 3 segunda (bass drummers) with the biggest drum in the center.
b. Afunahountinya - dressed in red - gusewe
c. Gayusas - singers
d. Adugathatinya- appointed fishermen to find and catch seafood, which is how preparations are done for all these rituals.
The Dugu ceremony entails four types of dance:
1. Abaimahani- a semi-sacred song of the women.The women forms a line or two lines if there are plenty of women and sings these sacred songs.
2. Amalihani- a song and dance of supplication.Whereby the Buyei and the drummers goes down to the floor/ ground with only the drums and maracas sounding. At this time, there is no singing; call "maniguati" .This is done followed by the participants, dancing from a North, West, East and South direction in the temple ( Dabuyaba).
3. Awangulahani- a dance of rejoicing.
4. Hugulendu- a dance in circular formation.Whereby the Buyei and the drummers followed by all participants inn dancing inna all directions of the temple
During the Hugulendu, four components are constant.
1. The circular formation
2. The presentation of ritual foods is associated with the circle.
3. Progress around the circle labored and
4. The direction of the circle alternates
The Amalihani and the Awangulahani- two Dugu dances are also circular in design direction reversals.
The primary purpose of the Dugu is to place or appease the Ahari ancestors (deceased Garinagu) on whose behalf it is being held. The Ahari is endowed with human qualities for the duration of the Dugu by all those participating. The ancestor may invite other Ahari to feast. The Ancestor Spirit is asked to drink, eat, and dance as wishes. At tense moments during the ceremonies, one or more of the participant may lose consciousness and enter a trance-like state called Owehani during which the person assumes the characteristics of the Ahari ancestor being honored. At the end of the ceremonies, the ancestor is asked whether he acknowledges receipt of the Dugu. Depending on what he says, the ceremony may have to be repeated.