The customary significance of using ‘ihlahlalomlahlankosi’ in death processes within the eNqabeni community.

Abstract

This study contributed to the African qualitative understanding of the significant use of Ihlahlalomlahlankosi/Umlahlankosi (tree branch/leaf), also known as Ziziphus Mucronata, in death processes by the eNqabeni Community in Pietermaritzburg, KwaZulu-Natal, South Africa. Drawing from the Social Constructivism Theory, indigenous knowledge and in-depth interviews conducted, as well as the purposive sampling. Twenty (20) research participants, between the ages twenty-five (25) and seventy-nine (79), voluntarily participated in the study that was ethically cleared by UKZN HSSRC. The scope of this study was in cultural anthropology, which shaped the wording of themes that are thematically described in the data analysis chapter. Data analysis revealed ten themes, theme one: Defining Ihlahlalomlahlankosi; theme two: The customary use of Ihlahlalomlahlankosi in all death rites; theme three: Importance of practicing this custom; theme Four: Gendered use; theme five: Social constructs; theme six: Disposing the Ihlahlalomlahlankosi leaf. theme seven: Knowledge transmission; theme eight: Uses; theme nine: Symbolic signs and the last theme; theme ten: Industrialization. Such themes are contributed by this study into the existing body of knowledge, and they recognize the well of indigenous knowledge that the community of eNqabeni holds in relation to ihlahlalomlahlankosi. They further offer a heterogenic view of the use of this topic against the literature reviews that exist. These themes confirmed that cultural relativism is socially constructed because of indigenous knowledge that has historically existed amongst people of the same community, culture, family, or society; it reveals that the celebration or observation of customs, rituals, and other cultural schemas, give people a cultural symbolic identity, which is the gift that their ancestors socially constructed to be celebrated or performed in their remembrance. Research participants further alluded that if this cultural rite is not performed it triggers the anger of their ancestors and the spirit of the person wonders around and could cause more death in the family, however, when this custom has been carried out successfully (appreciating the goat that was slaughtered when the family was preparing for the burial ceremony), ancestors communicate with them through dreams. The study also revealed that ancestors communicate even before the body and spirit of the dead person is laid in his or her new home, they said, if the candle that has been put next to the coffin lights up, that signals that the spirit is at peace. Narratives of the respondents further revealed that the community of eNqabeni that used Ihlahlalomlahlankosi, recognizes the grave as a ‘new house or home’ for the dead person. Other themes that emerged from data collection revealed that patriarchy, as well as the religion (Christianity), has contributed to the social construct of gender assigned leadership roles, which this community embraces as indigenous knowledge. Such gender assigned leadership roles to exclude women from leading the spirit of the dead person to the grave, as this hegemonic patriarchy believes that women were not born to lead or to be the heads of households. While this gender exclusion was concern, several advocacy calls were made to recognize the agency of women in all aspects of life, it was interesting to note that other people in the community recognize women as capable and echoed that they should be trusted with this leadership role, given the fact that most households are female headed households. This study thus contributes that some trees are not alien trees or form part of vegetation but they have a customary significance; that some cultural customs are not dependent on the level of affluency but on accessing trees that naturally grow on mountains, hence it is important to conserve nature from harmful environmental hazards because if Ihlahlalomlahlankosi becomes extinct, this would anger their ancestors or propel them to deviate from celebrating their customs, which makes them culturally unique from other existing cultures in Pietermaritzburg, South Africa or in Southern Africa. In conclusion, cultural insights into the use of this leaf or tree branch contribute to the existing body of literature.