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The Sikhs believe in the cycle of life or reincarnation which certain actions and
attachments bind to this cycle. The soul itself is not subject to death. Death is only a
progression to the journey from god, through the created universe, and back to god
again. The Sikhs try to constantly be mindful of death  so he or she can be
sufficiently prayful, and the righteous to break the cycle of birth and death and return
to god. Because the soul never dies there is no mourning at the death of Sikhs. There
is most praying at a funeral so the soul can be released from the bonds of
reincarnation and to become on with God again.

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1) The body of the Sikh will always be cremated which occurs within three days after
death.

2) When a non Sikh hears about a death it is appropriate to call and express the
love for the deceased.

3)  do not focus on the sadness or the loss.

4)  focus on the good times so to speak of that person and that it is returning to its true
home with God.

5) The body is then surrounded by  flowers.

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1) Prepare a yogurt fir the body whole reciting prayers.

2) The body dressed In new clothes. When dressed there are five symbols of Sikh which are kesh that is uncut hair.

3) Kirpan, Sikh knife that represents compassion and one’s task to defend the truth.

4) Kara, stainless steel bracelet.

5) Kachera, special Sikh underwear.

6) Kanga , small comb.

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Men : A jacket and tie or more casual, modest clothing. Any color would be fine.
Shoes may be worn inside the funeral home but not in gurdwara service. The head
should be covered with a hat, cap or scarf.

Women: A modest dress, a skirt and blouse, or a pants suit. It is best if the legs were
covered enough to sit comfortably cross-legged. Shoes may be worn inside the
funeral home but not at a gurdwara service. The head should be covered with a
scarf, hat or veil. Open-toed shoes and modest jewelry are permissible. There are no
rules regarding the color of clothing.

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Traditionally, when death occurred in a Peranakan home, white masking tapes would mark an “X” over the jee-hoe(family plaque) that was hung above the main door as a sign that the residence was in mourning. The main door and the front windows were similarly demarcated. All mirrors in the house were either covered with white cloths or be “X” over with white masking tapes. This was done to prevent deflecting the soul of the recently deceased. If two deaths occurred in a family consecutively, mourning   favoured the latest death For the deceased had his funeral done away from his own home then a chye kee (red banner/bunting) must be hung at the main door of the residence that hosted the wake. This was to show that nobody from that house had died.

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The full duration of the mourning period was three years. This is known as tua-har berat (heavy mourning). It is divided into stages. For the first 100 days, the mourners would wear traditional Chinese mourning garb that was made from belachu (sackcloth material). The womenfolk who would normally don the chignon had to let down their hair as an expression of grieve. The subsequent one year, the mourners would wear fully black baju and sarong (nyonya attire). The nyonya  would start doing her chignon during the “black” mourning stage. The following stages would be one year of chit-itam (black-white combination), then six months biru (blue) and the final six months of ijoh (green). The mourners would perhaps mourn only 90 days out of the 100 days or 11 months out of the one year.

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Men :The working male normally wore traditional sackcloth mourning attire till the body was interned. Then, they would switch to wearing a small square patch (made from sackcloth) on the shirt sleeve for 100 days. If the deceased was male, the patch would be worn on the left arm. However, if the deceased was female, the patch would be worn on the right. Subsequently, they would wear a black arm-band for one year, in accordance with the western practice.

Women: the nyonyas would adorn themselves with pearl mourning jewellery set in silver. The whiteness of pearl and silver was thought to be apt for mourning. Such pearl jewellery was not only worn by the mourners but also interned with the deceased. It was known that some living nyonyas would commission replicas of their favourite gold diamond jewellery in silver and pearl, to be worn when they depart.

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Do’s

Dress in sombre colours and appropriate attire when attending a funeral wake.
-There are no rules about the amount of money gifted to the bereaved family. It is not necessary to place the money in an envelope. You may also give a flower wreath.
-Offer incense sticks and bow to the altar of the deceased three times as a show of respect when you arrive at the funeral wake.
-It is not necessary to bid the bereaved family goodbye when you leave.

Don’ts
-Avoid attending a funeral and a wedding on the same day.
-Avoid going to another person’s house after attending a funeral wake.

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The Batek tribe is the third biggest indigenous community in Kelantan and most of them are still practising their old traditions, such as funeral rites.“It is their belief that the burial of a family member, particularly one who has died of an unknown disease, should be done far away from their homes, such as in the jungles, as they do not want their souls or other ‘bad things’ to return.

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Family members and Locals will visit and assist the funeral ceremony. Members of the community will defer all their daily activities, as they are feared the spirit of usually the non-earthed body on the day of death hence the purpose of giving the opportunity to the relatives of the deceased comes to the final honour.

At night, the villagers will be awake to guard the body to make sure it will not be interfered with ghost or not to let a cat to walk over the body because it is believe that it will be awaken.

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Before the burial ceremony, the body will be bath and wrap with blue or white cloth and will be packaged with mats, tied neatly . The Lahad will be dig as far as 1 meter. The body will be inside the Lahad. Before burying it, mixed coal that have been spell will be insert in both of the ears and on the chest that will be done by the family. If the family refuse to do it, they will be sick or even die.

Marks made from wood will be place on top of where the body was buried. Not just that, foods, drinks and cigarettes will be light up for six days. On the sixth day, the mark will be burn as a sign that the spirit has lift from the body. The family and community will make sure the grave will be in good condition.

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The funeral is the third most important rite of passage in the life of the Kadazan of Penampang, Sabah. An integral part of the funerary rites is playing the traditional gong musical ensemble called dunsai, which is played during the funeral. The gongs were traditionally beaten according to this particular sombre rhythm to announce to the spirit world the death and the pending arrival of a new member, and to the secular world that death has occurred and due preparations had to be made.  Dunsai music is especially significant as only six hanging gongs without the drum are used. These days the Dunsai is widely recognized as the funerary music of the Kadazan Penampang, and is played during the wake and on the sixth day after the burial.  This paper documents the traditional observances of the funerary rites featuring the Dunsai music based on the ancestral animistic beliefs of the Kadazan of the Kg. Kituau, Penampang, Sabah.  It also attempts to show these funerary rites as a continuing cultural symbol of the Kadazan Penampang identity that transcends the past and present beliefs since many members of the community now subscribe to other faiths.

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First of all body is washed and then dressed up in fine clothes and sprinkled with rose-water. Sometimes, if the deceased was a cigarette or cheroot cigarette smoker, a cigarette or cheroot is located in his mouth. The body is kept inside your home from three to a week before it is buried. While the body is inside your home, all the occupants must keep awake. Whoever comes off to rest will be doused with drinking water and cannot take offence.

When your body is ready, it is carried in procession to the grave to the accompaniment of gongs and drums, firecrackers and gunfire. On entrance, a spell is cast over the body by an seniors man specially chosen to wait by the wide open grave. The grave itself is swept with green betelnut leaves so as to avoid the spirits of these who have come along being left out there.

The person is then lowered in to the grave while a sprig from a banyan tree is taken and caught up over its navel. After this has been done, the grave is filled in. The goal of the banyan sprig is to see if the deceased still feels of his partner and children. If he does indeed, the sprig will sprout a photograph; if no capture appears, this means that he has ignored about those he has left out.

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Another feast is performed on the fortieth day. This time the arrangements are somewhat different. If the earlier ceremonies were presented only during the night this time around it is presented at midday as well as at night. In the midday meal, when all the dishes of rice, meats, fruits and the like have been ready, a young man usually a son of the deceased would go to his parent's grave and invites him (or her) to come back to the home to partake of the feast.

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When the party has ended those present are asked to eat. A hundred days later another feast is performed. This feast is much grander than any of the past ones, a buffalo and several chickens being slaughtered for the occasion. The main reason for this feast is to indicate the changing of the white clothes of mourning that your deceased's family has been using and the cutting of wild hair which to meet up with the dictates of custom has been permitted to grow for just one hundred times without hindrance relationship.

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When there is a death in a village, relatives and relatives near and far will be notified. The locals will visit and assist with the funeral. Members of the community will postpone all their daily activities because they are afraid that the dead will be angry or reprimanded and that the people involved will be affected unfortunately. Usually the corpse is immortal on the day of death and thus the purpose of giving the deceased relatives the opportunity to pay their last respects.

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The body will be bathed and wrapped in new cloth or white cloth and then wrapped with mats, tied neatly to ease. Holes are dug up to 1 meter deep. The body was put in a pit. Prior to the voyage, three pieces of charcoal mixed with charcoal were placed on both the ears and the chest to sever the relationship with the family. Otherwise, the living family will fall ill and could die.

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The body will be bathed and wrapped in new cloth or white cloth and then wrapped with mats, tied neatly to ease. Holes are dug up to 1 meter deep. The body was put in a pit. Prior to the voyage, three pieces of charcoal mixed with charcoal were placed on both the ears and the chest to sever the relationship with the family. Otherwise, the living family will fall ill and could die.

on the sixth day, the burning wood will be removed to tell the deceased that he is already in another world. The ceremony was held in a funeral home. Upon entering the seventh day, families and villagers will gather together to collect or compost the tombs to avoid burglary. The temporary marker was replaced by a permanent tombstone. Before leaving the tomb, food, drinks and cigarettes will be placed on the tomb. One of his family members held a tombstone and called the deceased's name as if to move

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a) Having fun ( singing, shouting and etc)
b) Wearing nice cloth
c) All the works will be delay

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https://img.astroawani.com/2014-01/71388969172_freesize.jpg

https://2.bp.blogspot.com/-gIkVFtcGlO0/To1kWW6VzQI/AAAAAAAABZk/HYdNyLGbjXo/s1600/lateCheeHoodSiong_parlour.jpg

lhttps://bukitbrown.com/main/wp-content/uploads/2012/04/mourning_jewellery.jpg

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https://upload.wikimedia.org/wikipedia/commons/1/1a/Burial_Grave.jpg

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https://www.nst.com.my/news/nation/2019/06/495608/they-bury-their-dead-jungles
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https://studybay.com/blog/origins-on-the-kadazan-people/

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Black and White Floral Modern General Table of Contents (2)