FUNERAL RITUALS by ALYA NADHIRAH AZMI

Beliefs and Practices

2025166775 — 2025-04-19 09:23:20 UTC

According to (Funeral Partners, 2024),

Cremation is the common practice in Sikh funerals, as the body is believed to be merely a temporary vessel for the soul

Burial is accepted, though less frequently practiced, and does not involve the use of headstones or monuments.
The rejection of grave markers stems from the Sikh belief in reincarnation once the soul has moved on, the body is no longer of significance
Ashes are typically scattered in a body of water or at a location of personal or spiritual importance to the deceased and their family

Basic Practices.

Greet the eldest family member first as a sign of respect. Sikhs often greet with hands together and a slight bow, though a handshake is also acceptable. Funerals are usually quiet, so you may not get the chance to greet, just follow what others are doing.
Emotional restraint is expected at Sikh funerals. Open displays of grief like crying are discouraged, as calmness shows respect for God’s will. Instead, you may hear people chant "Waheguru" (God’s name) or "akal" (meaning "undying").

Dress Codes And Gifts

Dress Code and Etiquette: Sikh mourners traditionally wear white robes (‘banas’) and cover their heads, with shoes removed at homes or gurdwaras. Non-Sikh guests can wear modest clothing in black, grey, or navy and should also cover their heads. It's best to check with the family if you're unsure.
Gifts and Offerings: Sikh families typically do not expect gifts or flowers. Traditional mourning flowers (orange and white chrysanthemums) are arranged by the family. If you wish to show support, bringing a vegetarian dish is appreciated, while alcohol is not appropriate.

Sikh Funeral

2025166775 — 2025-04-19 12:09:39 UTC

According to (Funeral Partners, 2024)

The relatives would washed and dressed the deceased body. The deceased body would be dressed following the 5 Karkars, the sikh faith articles which are ;

Kesh (uncut hair)
Kanga (a small wooden comb)
Kachha/kachhehra (an undergarment, usually shorts)
Kara (an iron bracelet)
Kirpan (a sword/dagger)

Additionally, the body of the deceased is surrounded by flowers, usually orange and white Chrysanthemums which are the mourning flowers in many parts of Asia.

According to (Kewley, 2021),

Sikh funeral is called Antaam Saanskar. In Punjabi, ‘antam’ means final, and ‘sanskaar’ means rite or ceremony.
The funerals will take place in a gurdwara or at a crematorium, it could also be at the deceased's family house.
A Sikh minister (granthi) or a close family member typically leads the funeral service
Sikh funerals are highly religious and focus on spiritual practices rather than personal tributes.
The ceremony involves the recitation of key Sikh prayers:
- Ardas, a collective prayer marking the beginning of the service.
- Japji Sahib, a fundamental daily prayer from the Sikh scripture.
- Kirtan Sohila, a prayer traditionally said at night.
Non-Sikh or non-Punjabi-speaking guests are not expected to participate in the readings or prayers.
Eulogies are generally not included, so guests do not need to prepare any remarks.
The prayer service usually lasts between 30 to 60 minutes prior to the cremation

Beliefs and Practices

2025166775 — 2025-04-20 08:36:01 UTC

Key Family Roles and Symbolic Items:

The eldest son holds the most important role, leading the family through the funeral.
- He carries the tong huan, a ceremonial lantern, symbolizing the continuation of the family line.
If the eldest son is deceased:
- The role passes to his eldest son (the eldest patrilineal grandson).
- If he has no male descendants, the responsibility goes to the second son, in keeping with patriarchal Peranakan traditions.
A ji ho plaque is displayed above the main door and is crossed with white paper to signify mourning.
The position of the gong at the entrance indicates the gender of the deceased:
- Left side if male.
- Right side if female.

Blue and White Symbolism in Peranakan Funerals:

Cultural Significance: Blue became a distinctive and symbolic color associated with Peranakan funerals. Even the traditional funeral food, such as kuih (cakes), would be blue and white, reflecting mourning and spiritual purity.
Funeral Practices: All deities and mirrors in the home were covered with white paper to protect them from the defilement of death. Lanterns were placed outside the house to inform the community that the head of the household had passed. The funeral would always last for an odd number of days, typically ranging from 7 to 31 days, depending on the family’s customs and status.

The Funeral

2025166775 — 2025-04-20 08:44:54 UTC

Dressing the Deceased :
- The children of the deceased traditionally take on the responsibility of dressing the body.
  - Recently, this has been increasingly handled by professional undertakers.
- A pearl is placed in the mouth of the deceased:
  - Symbolizes spiritual guidance and illumination on their journey to the afterlife.
- Clothing is age-specific:
  - Red clothing is used for those 80 years and above, as their death is considered a joyous event—a celebration of a life well-lived.
  - Younger deceased may be dressed in more somber colors, in line with traditional mourning customs.
- For Nyonyas (Peranakan women):
  - The deceased is dressed in a baju panjang or kebaya.
  - The outfit is fastened with silver and pearl jewelry, honoring traditional Peranakan fashion and cultural identity.

Coffin Arrangement and Funeral Procession :
- The body is placed in a coffin that is:
  - Lined with symbolic items, including:
    - Paper money ingots to provide for the deceased in the spirit world.
    - Clothes, often items they wore in life.
    - Favorite belongings (books, accessories, etc.) to offer comfort in the afterlife.
- A Chinese catafalque, known as a quan tah, is used for the funeral procession:
  - This structure is elevated and ornately decorated with embroidered silk cloth.
  - It is a central feature of the procession, symbolizing honor and reverence.
  - The quan tah reflects the family’s status, and the intricacy of the embroidery often mirrors their wealth and cultural pride.

What To Expect ?

2025166775 — 2025-04-20 13:54:30 UTC

KADAZAN

Where do they live ?
Beliefs And Practices
The Funeral

SIKH

Where do they live ?
Beliefs and Practices
The Funeral

BABA NYONYA

Where do they live ?
Beliefs and Practices
The Funeral

ORANG ASLI

Where do they live ?
Beliefs and Practices
The Funeral

IBAN

Where do they live ?
Beliefs and Practices
The Funeral

Beliefs and Practices

2025166775 — 2025-04-26 04:03:28 UTC

Mourning rituals (Mopuod) begin immediately after death and last between 40 days to a year, depending on family tradition.
Taboos are strictly observed to protect the family from misfortune and spiritual harm.
The spouse of the deceased must be especially careful, staying at home and keeping vigil until burial.
Social events like weddings and celebrations are suspended during the mourning period.
Family members must appear sorrowful, avoiding loud talking, laughing, or joyful behavior.
For the first 7 days, the spouse cannot use a broom or visit others' homes, except for necessary visits.
The spouse must avoid ‘itchy’ or ‘hot’ foods, believed to cause emotional detachment and early remarriage.

During the mourning period, family members are not allowed to enter or work in paddy fields—including neighbors’—and must avoid planting, cutting hair, or trimming nails until the final cleansing ritual ends the taboo; breaking these rules requires paying a ritual fine called sogit.
After burial, mourners must return home immediately, wash their feet before entering, and avoid visiting others' homes beforehand; failure to do so also requires sogit, as they are considered ritually impure or "hot" (ahasu).

The Funeral

2025166775 — 2025-04-26 04:21:36 UTC

In the past, the first funerary rite involved covering the deceased with a finely woven cloth called bahu, measuring approximately 12 feet by 7 feet.
- The bahu was draped over the body in a shape resembling a mountain.
- The term bahu means “a place of the dead” in the Tangaah Kadazan language.
- This practice is connected to the name Kinabahu or Kinabalu, which translates to “mountain of spirits” or “place for the dead” for the Tangaah Kadazan.
Today, this ritual is no longer practiced and has been replaced by encoffining, where the deceased is placed in a coffin soon after death, though other customs—such as the three-day and three-night lying-in-state and vigil before burial, as well as the seven-day and seven-night mourning period after death—are still observed.
Some of the deceased's personal belongings will be positioned next to the body during the wake before to the burial.
The body is usually placed facing the entryway, facing east or towards Mount Kinabalu, which is the traditional location and eternal home of the deceased's spirits.
Kadazan Penampang funerals are extensive and expensive, involving several days of communal activities such as feeding and accommodating guests who come to pay their respects. These gatherings can draw over 100 to 200 people, and livestock such as buffaloes, goats, chickens, and pigs are commonly slaughtered as part of the funeral rites.
Wailing and loud crying are a significant part of expressing grief, especially among the elderly. This emotional display is seen as a mark of respect for the deceased and is believed to have been influenced by Chinese mourning practices.
On the third day after death, the deceased is placed in a coffin, and the family decides whether to bring the body directly to the burial ground or first to the church. Even if the family is Christian, a church funeral mass is not always required; prayers may be held at home or at the graveyard with a catechist or priest.
The deceased’s spouse is strictly prohibited from attending the burial ceremony, as it is considered a major cultural taboo. The spouse must leave the house before the body is taken away and stay at the house of another recently bereaved person. This ritual is known as mamahakoi, and it symbolizes solidarity and spiritual separation from the deceased.
The area where the body was laid in the home is considered spiritually “hot” or impure, and must be ritually cleaned using cloth and water before the spouse can return. This cleansing is believed to remove spiritual "dirt" that might attract harmful spirits and cause illness.
Ritual compensation, known as sogit, is required for violating funeral customs or taboos, such as entering paddy fields during mourning, failing to purify the body’s resting place, or allowing mourners to visit others before cleansing. Sogit is a form of atonement to restore spiritual balance.
Slaughtering a buffalo is an important and respected part of the funeral tradition, done as a form of sogit and offering to the deceased. The meat is distributed to guests and must be cooked and consumed entirely on the same day, without mixing it with vegetables. A piece of roasted meat is also offered to the spirits.
A funeral procession to the graveyard includes gong-beating and traditional dunsai music, symbolizing the final journey. Firecrackers or gunshots may be used to send off the deceased. At the grave, belongings are placed with or on the grave, and mourners must not look back when leaving to avoid bringing the spirit home.
The Momisok ritual is held on the seventh night, where the spirit of the deceased is invited for a final meal. The house is darkened, offerings are placed on a table or altar, and silence is observed while a ritual specialist (bobohizan) leads chants and prayers to guide the spirit to the afterlife. Christian families may adapt this by using religious symbols instead of food offerings.
The Mogukas and Humontok rituals are performed after Momisok, with the purpose of cleansing the house, protecting the family from lingering spirits, and giving the spirit of the deceased a proper send-off. These include prayers, ritual purification, and in traditional practice, the spirit may communicate through the priestess to deliver final messages to the family.

The Funeral

2025166775 — 2025-04-26 11:18:22 UTC

The Orang Asli do not bury their dead but instead carry the body deep into the forest, where the Bomoh (spiritual leader) performs sacred rituals and places the body hanging on a tree in a secret location known only to him, symbolizing the spirit’s return to the forest.

After the ritual, the Bomoh instructs his assistants to cross a river seven times on their way back to the village, a spiritual act meant to prevent the spirit from following them home.

Beliefs

2025166775 — 2025-04-27 00:07:09 UTC

The Orang Asli believe that once someone enters the realm of the spirits such as during a burial journey into the deep forest the spirits may choose to follow them back to the village, which could bring misfortune.

After returning to the village, the community carefully observes the behavior and condition of animals. If the animals show signs of distress or illness within seven days, it is taken as a spiritual warning, and the entire village will abandon the settlement and move to a new location to avoid further harm.

Where do they live ?

2025166775 — 2025-04-27 00:32:47 UTC

According to (Department Of Statistics Malaysia,2020), Sepanggar has the largest Kadazan population with 78,690 people.

2025166775 — 2025-04-27 00:34:51 UTC

Where do they live ?

2025166775 — 2025-04-27 01:24:38 UTC

Sikh is everywhere around the Malaysia Peninsular, their population is 2.5 per cent out of Malaysia populations.

Beliefs and Practices

2025166775 — 2025-04-27 01:50:09 UTC

Animal Contact with the Corpse
It is strictly forbidden for cats or dogs to step over or touch the body during the wake. If this occurs, it is believed the deceased’s spirit will haunt the living.
Avoiding Omen Birds
Burial must happen early in the morning to avoid hearing the calls of specific birds (ketupung, embuas) that are believed to bring misfortune.
Post-Burial Cleansing Ritual
Upon returning from the cemetery, mourners must perform a series of cleansing rituals:
– Drive a kayu pemali tunsang (protective stake) into the ground.
– Cover heads with a pemansai (fish trap).
– Pour water over heads and wave a chicken over each person.
– Smear chicken blood to block the spirit from following them home.
Room Entry Restrictions
After the beserara bungai ritual, anyone who was not present must be marked with 11 limestone paste (kapu) dots before entering the deceased’s room to avoid misfortune.
Mourning Conduct (‘Nanam Ulit’ Period)
During the mourning period:
– Mourners wear black-cloth bracelets.
– No singing, shouting, wearing of jewelry, or festive events are allowed in the longhouse.
– A ceramic plate and white cloth are hung at the door of the deceased’s room to mark the house in mourning.
Shamanic Spirit Separation Ritual
The beserara bungai ritual is required to inform the spirit that it has died. Without this, the spirit may linger, causing illness or death to family members.
‘Ngetas Ulit’ Ceremony (Lifting Mourning)
At the end of mourning:
– Mourning bracelets are removed.
– Soap and coconut oil are used to symbolically “cleanse” the mourners.
– Traditional believers may still smear chicken blood (genselan) for spiritual protection.

The Funeral

2025166775 — 2025-04-27 02:52:47 UTC

According to (The Borneo Post, 2024),

Preparation of the Deceased: Upon death, the body is thoroughly washed using a soapy lather made from the pounded skins of the langgir fruit. Three yellow marks of turmeric are applied to the forehead, and the hair is oiled and combed. The deceased is then dressed in their best clothes, as per traditional customs.Ibanology
Wake Period: The funeral wake typically lasts for two days and two nights. During this time, family members and longhouse residents vigilantly guard the body to prevent it from being stepped on or over by cats or dogs, as such occurrences are believed to cause the spirit of the deceased to haunt the living.
Sealing of the Casket: At approximately 4:30 AM, close family members, such as the deceased's children, take a final look at the mother's face before the casket is sealed. This moment marks the transition from the wake to the burial process.
Burial Ceremony: By 6:00 AM, the family, along with fellow villagers, proceed to the Baluh Batang cemetery to lay the deceased to rest. According to Iban tradition, the body must be brought to the cemetery early in the morning to avoid hearing birds like 'ketupung' and 'embuas', which are considered bad omens.
Return Rituals: After the burial, those returning from the cemetery must perform specific rituals to prevent the spirit of the deceased from following them back to the longhouse. This includes staking a 'kayu pemali tunsang' into the ground at the access path to the cemetery, covering their heads with 'pemansai' (woven fish traps), having water poured over their heads, waving a cockerel over their heads, and being smeared with chicken blood before entering the longhouse.
Mourning Period ('Nanam Ulit'): A mourning period, known as 'nanam ulit', is observed, typically lasting for two weeks. During this time, family members and longhouse residents wear black-cloth bracelets as a sign of mourning. The longhouse community refrains from shouting, singing, wearing jewelry, or holding any events.
Ceremonial Plate and White Cloth: A ceramic plate and a piece of white cloth are placed at the door of the deceased's room to signify mourning. These items are removed on the day of the 'ngetas ulit' ceremony, marking the end of the mourning period.
'Beserara Bungai' Ritual: Approximately three days after the burial, a shaman performs the 'beserara bungai' ritual to mark the separation of the deceased's spirit from the living. This ritual involves reciting incantations and performing symbolic acts to ensure the spirit does not linger and cause misfortune to the family.
'Ngetas Ulit' Ceremony: On the final day of the mourning period, the 'ngetas ulit' ceremony is held. Family members and relatives gather to remove the black-cloth bracelets, starting with the deceased's children. Soap and coconut oil are smeared on them, marking the time they are now allowed to 'ngelis' (regain their usual appearance). Those still practicing traditional beliefs have their hands smeared with chicken blood as 'genselan', while others receive holy water.
Celebration of Life: After the 'ngetas ulit' ceremony, the longhouse residents and their guests celebrate the end of the mourning period. They partake in a meal and consume 'tuak' (traditional rice wine), symbolizing the return to normalcy and the honoring of the deceased's life.

Where do they live ?

2025166775 — 2025-04-27 21:58:50 UTC

According to Leong, 2024, Baba Nyonya is located mostly in Malacca and Penang,

Where do they live ?

2025166775 — 2025-04-27 22:22:01 UTC

Iban populations spread across Sarawak. According to (Department of Statistics Malaysia, 2020), Bintulu has the largest Iban population with 103,186 people.

Where do they live ?

2025166775 — 2025-04-27 22:32:56 UTC

According to (Alwi, Mehat, Arshad, 2018), Orang Asli is based in Terengganu, Pahang, Negeri Sembilan and Perak

I'm focusing in Bateq people in Pahang

2025166775 — 2025-04-27 23:16:38 UTC

Alwi, Azwinawati & Mehat, Mazlina & Arshad, Noreen & Ariffin, Mazeyanti & Savita, K S. (2018). Empowering the Teaching of Malaysian Indigenous Language via Knowledge Sharing. International Journal of Engineering and Technology(UAE)

https://www.researchgate.net/publication/332140458_Empowering_the_Teaching_of_Malaysian_Indigenous_Language_via_Knowledge_Sharing/citation/download

Birthday and Funeral Showcase – Baba Nyonya Museum. (n.d.). https://www.babanyonyamuseum.com/birthday-funeral-showcase/

Chan, B. J. (1970, January 1). Traditional Kadazan ritual conducted for Sabah Bersih organisers for strength and protection. Malay Mail.

https://www.malaymail.com/news/malaysia/2015/08/28/traditional-kadazan-ritual-conducted-for-sabah-bersih-organisers-for-streng/960067

Chung, N. (2021, May 31). Remembering the Kadazans’ golden son, Peter Mojuntin. Free Malaysia Today | FMT. https://www.freemalaysiatoday.com/category/nation/2021/05/31/remembering-the-kadazans-golden-son-peter-mojuntin

DailyTimes.Pk, & DailyTimes.Pk. (2018, May 22). Court summons Auqaf, district admin in plea seeking cremation facility for Sikhs of KP. Daily Times. https://dailytimes.com.pk/243561/court-summons-auqaf-district-admin-in-plea-seeking-cremation-facility-for-sikhs-of-kp/

Department Of Statistics Malaysia (2022). Key Findings Population and Housing Census Of Malaysia. https://www.dosm.gov.my/portal-main/release-content/key-findings-population-and-housing-census-of-malaysia-2020-administrative-district

Empathy. (2017, May 7). Rituals of Orang Asli – Hnin adventures. Hnin Adventures. https://happytravellersblog.wordpress.com/tag/rituals-of-orang-asli/

Funeral Partners. (2024, February 22). Sikh Funerals | Funeral partners. https://www.funeralpartners.co.uk/help-advice/arranging-a-funeral/types-of-funerals/sikh-funerals/

Heaven Funerals. (2025, February 18). Sikh funerals - heaven funerals. https://heavenfunerals.com.au/sikh-funerals/

Hero @Lonely Travelog. (2012, December 1). Experience Peranakan. Lonely Travelog. https://lonelytravelog.com/2012/12/01/experience-peranakan/

Kewley, F. (2021, October 8). What happens at a Sikh funeral? Farewill. https://farewill.com/articles/what-happens-at-a-sikh-funeral

Leong, C. (2024, March 4). 4 Cultural Facts of Baba nyonya and peranakan in Malaysia. Eksentrika: Arts Community • Artist Registry • Asian Arts Magazine. https://www.eksentrika.com/baba-nyonya-and-peranakan-in-malaysia/

Pinterest, (n.d) https://www.pinterest.com/pin/malaysia-map--550354016966650504/

Saw, R. (2019, June 14). The Orang Asli village rocked by 14 mysterious deaths has an odd way of burying the dead. CILISOS - Current Issues Tambah Pedas! https://cilisos.my/the-orang-asli-village-rocked-by-14-mysterious-deaths-has-an-odd-way-of-burying-the-dead/

Sikhs, B. W. (2016, December 1). Importance & scientific reasons behind 5 Kakaar’s or 5 K’s. SikhNet. https://www.sikhnet.com/news/importance-scientific-reasons-behind-5-kakaars-or-5-ks

The Borneo Post. (2024, January 20). Tending to grief through Iban rituals. Borneo Post Online. https://www.theborneopost.com/2024/01/21/tending-to-grief-through-iban-rituals/#:~:text=For the Ibans in Kanowit,' (woven fish trap).

About me!

2025166775 — 2025-05-03 12:51:09 UTC

Greetings! My name is Alya Nadhirah Binti Azmi but everyone usually just call me Nad. I'm from LG2431A and I'm 20 years old. I'm currently doing my degree in English Intercultural communication in UITM Shah Alam. For this subject, I've decided to go with Funeral Rituals based on 5 cultures; Kadazan, Sikh, Baba Nyonya, Orang Asli and Iban. I chose funeral Rituals because I love studying about how different cultures beliefs which also at the same time symbolize ones culture.

2025166775 — 2025-05-04 08:28:26 UTC