Symbolism in both myth and body practices plays an essential role in communicating a message. During our weekly discussion, our group studied myths on death and disease and the impact of the symbolism involved. From these myths we discussed three main components in which symbolism is used to drive home the message. These components or messages are when the physical body dies the soul lives on, the soul or person is judged on their actions and deeds, and that death and some diseases are often personified.
Within our group there was a lot of discussion about the Kapsiki traditions surrounding death [1]. The Kapsiki believe that the human body is a medium for the soul and that when the physical vessel degrades and dies the soul lives on. This is most strikingly seen in their tradition of walking the bodies of those who have moved on through the streets as if they were still walking themselves. From an Etic perspective, as we all see this, it looks to be an unusual tradition but from looking closer at their beliefs in terms of death it is easy to see that this symbolizes how the soul lives on past the death of the physical body. This symbol reinforces the message and kapsiki belief of what happens when a person dies.
Impactful symbolism is also used to show how both a person is judged based on their life after death and how people can be punished during their life with a disturbing death for bad intentions or deeds. In Egyptian mythology, the Judgement of Osiris narrative [2] uses a scale to measure the human heart against Ma’at, the truth, in the form of a feather. In this case the symbol is the scale that shows that if the human heart is lighter than the feather, therefore implying a pure heart, the soul could pass on to the Field of Reeds, or paradise. However, if the heart is heavier than the feather, implying a person has committed wrongful actions, it would be eaten by Amenti resulting in the soul ceasing to exist. Our group pointed out that this symbolism is a powerful illustration of the judgement that will come to pass after death. Similarly, it was discussed how there are myths where death is used as a punishment for unruly behavior or actions in life. Of the few myths discussed, the myth of Xhosa and the Cannibal mother [3] highlights this. In this myth the cannibal mother is punished for her actions through a brutal death by the hands of a singing bird that results in the release of all of those she has ate. In this case the symbolism comes in the description of the death itself, reinforcing that those who are evil or perform malicious acts will be punished for their actions.
Osiris: Judgement of Humanity – Availiable from https://ray-davis.com/2016/06/17/osiris-judgment-of-humanity/
Finally, in Kapsiki mythology there are many myths that personify death or relate disease to a deity [4]. It was explored how Death is considered a supernatural being called Mte and that there are the deities Damara for smallpox, and Shasha for measles. In this case these deities are used as symbols for death and disease. This was often done in order to explain or give reasoning’s to why death or death from diseases occurs. An example of this is that it’s believed that Damara knows if a person is good or evil and then punished those who are evil with smallpox which also relates to the idea of judgment discussed above.
Similarly to symbolism in narratives there is symbolism in body practices. During our discussion, our group also discussed the statement “Body practices as an extension of mythic narratives”. As pointed out by multiple group members, this statement means that a person’s or a cultures body practices, such as piercings or tattoos, allow them to relate or experience the myth within their own lives. Through this they can extend the myths that are a part of their culture into their daily life. This is most noticeably seen in how the Kikuyu re-enact mythological narratives involving their God Ngai [1].
Kikuyu Tride Traditional Dress – Available from https://www.pinterest.ca/pin/518195500845647163/
The conclusion we reached as a group from discussing the Kapsiki and Kikuyu beliefs is that body practices are without a doubt an extension of mythic narratives. A large part of our overall discussion surrounded symbolism in myths pertaining to death and disease. When we looked at body practices it was clear that these are in fact symbols of a person’s beliefs, values, religion, and so on. Just like how mythic narratives use symbolism to reinforce their message, body practices are symbols that can extend mythic narratives to a person’s daily life and once again reinforce the message of that narrative. In our world today body art and tattoos of any sort are becoming more and more common. Many people use this as a way of illustrating their beliefs, ideals, or core valves on their body. It is not uncommon to see people with religious scripture, quotes, or images that have significant meanings tattooed on their body. This provides them with a constant reminder of a message that they believe to be important and is a way to bring that message into their lives on a daily basis. This of course is no different then what the Kapsiki or kikuyu do in terms of body practices that related to the myths we now study.
References:
[1] Week 5 presentation, Available: https://d2l.ucalgary.ca/d2l/le/content/309867/viewContent/4099595/View
[2] J. J. Mark, The Egyptian Afterlife & The Feather of Truth, March 2018, Available: https://www.ancient.eu/article/42/the-egyptian-afterlife–the-feather-of-truth/
[3] Xhosa Story of Cannibal Mother, Available: https://d2l.ucalgary.ca/d2l/le/content/309867/viewContent/4061555/View
[4] Walter E.A van Beek, The forage and the Funeral: The Smith in Kapsiki/Higi Culture Chapter 8, Nov 2015, Available: https://ebookcentral-proquest-com.ezproxy.lib.ucalgary.ca/lib/ucalgary-ebooks/reader.action?docID=4413801
[5] D2L Discussion Board
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