Como ya se vio en la primera parte de este artículo, las creencias okinawenses sobre el mundo sobrenatural o no tangible es muy arraigado, y es así que muchas costumbres relacionadas a ellas se practican aún (tanto en Okinawa así como en Perú y otros países latinoamericanos mayormente, en donde hay una mayor concentración de descendientes okinawenses).
Hay que destacar que en Okinawa existen una creencia muy arraigada en el más allá y la vida después de la muerte; y así se puede encontrar muchos festivales de origen budista relacionados con la veneración a las almas o espíritus de los fallecidos: el obon (en uchinaguchi llamado bun o bung 盆, shichigachi o hichigwachi 七月, sooroo o sooron 精霊); el seimei 清明(en uchinaguchi siimii), que se celebra en el segundo mes del calendario lunar cuando los familiares visitan la tumba para orar y colocar ofrendas; el día de los muertos en año nuevo (en uchinaguchi, jurukunichi, que se celebra el día 16 del primer mes del calendario lunar); y el festival de las estrellas o Tanabata (celebrado el sètimo día del sétimo mes del calendario lunar).
Hasta antes del siglo XX, no se celebraba el obon en algunas aldeas en las islas Miyako (al sur de Okinawa) ni tampoco se usaban altares como el kamidana ni las tablillas o ihai. Como ya se vio en un artículo anterior, Okinawa tenía sus propias costumbres e incluso un ritual de veneración a sus difuntos, que era muy parecido al obon.
Este obon estilo okinawense consistía también en visitar la casa de sus padres o abuelos (llamados la familia-núcleo) en el décimo día del octavo mes lunar. Además, por esta fecha, se creía que los fantasmas venían a la tierra a deambular.
Existe una diversidad de costumbres y ritos que se practican durante los 33 años que se piensa que el alma del fallecido alcanza su plenitud, es decir, llegar al estado de divinidad o al Cielo. Sin embargo, existe muchas variantes en estos ritos que cambian de acuerdo a la región en Okinawa que, por la falta de fuentes históricas (por ejemplo, textos antiguos) en donde estén registradas estas prácticas o por la adaptación del folclore local que ha sido transmitida de generación en generación, hacen que no exista una uniformidad en la realización de estos ritos.
En Japón mismo, no se realizan estas prácticas, puesto que son parte del folklore animístico (aunque varios la denominan chamanístico de Okinawa y no como una derivación pura del budismo o shintoísmo japonés).
Esta vez, voy a tratar sobre el aniversario No 33, que es cuando decimos que “ya todo acabó” (pero para sus deudos, porque realmente, para el alma del fallecido, recién inicia su otra vida, la de la plenitud).
Y cuando se cumplen 33 años de fallecido, ¿qué se hace?
Después de los 33 años de fallecimiento, en Okinawa se acostumbra a colocar los restos óseos del fallecido (que fueron colocados en una jarra especial con su nombre) en un osario donde se encuentran los restos óseos de todos sus ancestros, ya mezclados entre sí. En este aniversario de fallecimiento número 33 se celebra la última misa a su nombre.
Las misas conmemorativas (1er, 3er, 7mo aniversario, etc.) son ritos de transición, en donde el alma del fallecido poco a poco se acerca al estado de divinidad, al cielo, y ya no se le ve como simplemente como una persona fallecida. Al llegar a los 33 años de fallecimiento, este último aniversario es celebrado como una fiesta para dioses y no como un ritual funerario.
Se celebra con una misa y se acostumbra preparar un gran banquete, en donde se incluye todo tipo de dulces japoneses, comida en general y por supuesto, carne de cerdo. Y en caso que no se celebre esta última misa, se cree que el alma del fallecido deambulará eternamente por el mundo terrenal, recibiendo el nombre de gushoon’chu (en japonés, kousei no hito 後生の人).
Después del 33 aniversario, se cree que el alma del difunto ya no visita a sus familiares vivos durante el obon, puesto que ya se encuentra en el cielo.
Y sobre el alma del fallecido, ¿a dónde va?
Las creencias okinawenses sobre el destino de los difuntos es muy diverso, pero se siempre se dice que van al cielo. El alma se denomina mabui o maburi, o también tamasu o tamashii; y se categoriza en dos clases: el de una persona viva, ichi mabui 生霊; mientras que el de un fallecido se le denomina shini mabui 死霊 (en japonés shiryou 死霊, literalmente, "espíritu muerto”).
Se cree que los espíritus de los fallecidos se van a un lugar llamado gushoo (en japonés goshou 後生; “después de la vida”). En algunos lugares se llama también gushoo a la tumba y también a un osuario general para los espíritus ancestrales. Aunque hay algunos que creen que el alma, al morir, permanece eternamente en la tumba (en uchinanchu haka mabui), hay una gran mayoría que cree que el alma de los fallecidos en su 33 aniversario, se van a vivir al más allá, que muchos piensan que se encuentra en el cielo.
Y es que esta última misa, la misa del 33 aniversario, es una forma de “dar un empujón” al alma para que vaya al cielo y se convierta en una divinidad.
En Okinawa se acostumbra preparar ofrendas especiales, como tempura (tipo de fritura) en forma de diferentes objetos voladores, como alas; o en otras partes de Okinawa, como en la isla Tokunoshima, norte de Okinawa, en donde se queman las hojas de un árbol especial, creyendo que así que el humo de las hojas guiarán al alma del fallecido hacia el cielo.
Puede parecer que exista una similitud con la concepción cristiana (ascender al cielo), pero existe la influencia irrefutable mayormente de la cultura china en la práctica de estos ritos.
Además, puede parecer que Okinawa sea una sociedad matriarcalmente jerarquizada, porque la conducción de estos ritos son realizados mayormente por las mujeres más ancianas de la familia y son ellas, o las yuta o medium, que se encargan de avisar a los demás miembros de la preparación o venida de esas fechas; pero se dice que las mujeres son las que se encargan de eso, porque ellas están hechas del ying, la esencia misma con la que está formada la carne, la sangre; mientras que el hombre está formado por el yang, la misma esencia con la que está formada los huesos, el semen.
Por ejemplo, el senkotsu o el ritual del lavado de los huesos, generalmente es realizado por una mujer, porque la materia corrompida (carne, sangre) ya no la puede afectar, a diferencia del hombre, que si puede llegar a contaminarse.
Son creencias que se remontan a muchos años atrás, pero que nos permite ver la idiosincracia de aquellas épocas.
La tercera (y creo que sería la última parte de este articulo) se centrará en los elementos del butsudan.
It is worth mentioning that in Okinawa there is a deeply-rooted belief in the Beyond and life after death; and so many festivals with Buddhist origin are found related to the worship of the deceased’s soul or spirit: the obon (in uchinaguchi called bun or bung 盆, shichigachi or hichigwachi 七月, sooroo or sooron 精霊); the seimei 清明 (in uchinaguchi siimii), which is celebrated in the second month of the lunar calendar when the relatives visit the tomb to pray and bring offerings; the New Year’s day of the dead (in uchinaguchi, jurukunichi, which is celebrated on the 16 day of the first month of the lunar calendar); and the Star festival or Tanabata (celebrated on the seventh day of the seventh month of the lunar calendar).
Until prior the 20th century, the obon was not celebrated in some villages of the Miyako island (south of Okinawa) and also altars like the kamidana or the tablets or ihai were not used. As it has seen in a previous post, Okinawa had its own customs and even a ritual a worship to its deceaseds, which was very similar to the obon.
This Okinawan-style obon consisted also in visiting the parents’ or grandparents’ house (called the core-family) on the tenth day of the eight lunar month. Moreover, by that date, ghost are believed to come to Earth to wander around.
There is a variety of customs and rituals which are performed during the 33 years in which the deceased’s soul is taught to achieve its plenitude, that is, achieve the deity status or the Heaven. However, there are many differents in these rituals that change according to the region in Okinawa, due to the lack of historical sources (for example, ancient texts) in where are registered these practices or to the adaptation of the local folklore, which was transmitted from generation to generation; all these factors result in a lack of uniformity in the performance of these rituals.
This time, I will deal with the topic about the 33rd anniversary, when we say “everything was already over” (but for the relatives, because for the deceased’s souls, it is the beginning of its another life, that of the plenitude).
And when the 33th death anniversary is achieved, ¿what shall we do?
After the 33 years of death, in Okinawa it is used to place the bones of the deceased (which previously were placed in a special jar with its name) inside an ossuary, where also the bones of all his ancestor lay, already mixed together. On this 33rd anniversary the last mass is held on his name.
The commemorative masses (1st, 3rd, 7th anniversary, etc.) are transitional rites, in where the deceased’s soul little by little is achieving to the deity status, to the Heaven, and it is not seen longer as a dead person. When reaching 33 years of dead, this last anniversary is celebrated as a party for deities and not like a funeral ritual.
And about the deceased’s soul, to where does it go?
The Okinawan believes about the destination of the deceased is very different, but always it is said that they go to Heaven. The soul is called mabui or maburi, or also tamasu or tamashii; and it is categorized into two classes: that of the living person, ichi mabui 生霊; while that of the deceased is called shini mabui 死霊 (in Japanese shiryou 死霊, literally, "dead spirit”).
And is that this last mass, the 33rd anniversary mass, is a form of “giving a push” to the soul to go to the Heaven and of transforming into a deity.
But it seems that there is a similarity with the Christian conception (ascending to the Heaven), but there is an irrefutable influence of the Chinese culture in the practice of these rituals.
Moreover, it can seem that Okinawa is a matriarchally-hierarchized society, because the conduction of these rituals are performed by the oldest women of the family and they are, or can be the yuta or mediums, who are in charge of calling on the other members about the preparation or coming of these dates; but it is said that women are those who are in charge of these rituals, because they are made up of ying, the essence itself with which flesh is made; while men are made up of yang, the same essence with which bones, semen are made.
For example, the senkotsu or bone cleaning ritual, generally is performed by a woman, because the corrupted matter (flesh, blood) cannot affect her, in contrast with men, who can be polluted.
They are believes dating back to many years ago, but which can show us the idiosyncrasy of those times.
As it has seen in the first part of this post, the Okinawan believes about the supernatural or non-tangible world are deeply rooted, and so, many customs related to them are still practiced (in Okinawa as well as in Peru and other mostly Latin American countries; in where there is a great concentration of Okinawan offspring).
It is worth mentioning that in Okinawa there is a deeply-rooted belief in the Beyond and life after death; and so many festivals with Buddhist origin are found related to the worship of the deceased’s soul or spirit: the obon (in uchinaguchi called bun or bung 盆, shichigachi or hichigwachi 七月, sooroo or sooron 精霊); the seimei 清明 (in uchinaguchi siimii), which is celebrated in the second month of the lunar calendar when the relatives visit the tomb to pray and bring offerings; the New Year’s day of the dead (in uchinaguchi, jurukunichi, which is celebrated on the 16 day of the first month of the lunar calendar); and the Star festival or Tanabata (celebrated on the seventh day of the seventh month of the lunar calendar).
Until prior the 20th century, the obon was not celebrated in some villages of the Miyako island (south of Okinawa) and also altars like the kamidana or the tablets or ihai were not used. As it has seen in a previous post, Okinawa had its own customs and even a ritual a worship to its deceaseds, which was very similar to the obon.
This Okinawan-style obon consisted also in visiting the parents’ or grandparents’ house (called the core-family) on the tenth day of the eight lunar month. Moreover, by that date, ghost are believed to come to Earth to wander around.
There is a variety of customs and rituals which are performed during the 33 years in which the deceased’s soul is taught to achieve its plenitude, that is, achieve the deity status or the Heaven. However, there are many differents in these rituals that change according to the region in Okinawa, due to the lack of historical sources (for example, ancient texts) in where are registered these practices or to the adaptation of the local folklore, which was transmitted from generation to generation; all these factors result in a lack of uniformity in the performance of these rituals.
In Japan itself, these practices are not performed, since they are part of the animistic folklore (although many people call them as shamanistic) of Okinawa and not as a pure derivation of Japanese Buddhism or Shintoism.
This time, I will deal with the topic about the 33rd anniversary, when we say “everything was already over” (but for the relatives, because for the deceased’s souls, it is the beginning of its another life, that of the plenitude).
And when the 33th death anniversary is achieved, ¿what shall we do?
After the 33 years of death, in Okinawa it is used to place the bones of the deceased (which previously were placed in a special jar with its name) inside an ossuary, where also the bones of all his ancestor lay, already mixed together. On this 33rd anniversary the last mass is held on his name.
The commemorative masses (1st, 3rd, 7th anniversary, etc.) are transitional rites, in where the deceased’s soul little by little is achieving to the deity status, to the Heaven, and it is not seen longer as a dead person. When reaching 33 years of dead, this last anniversary is celebrated as a party for deities and not like a funeral ritual.
It is held as a mass and a big feast is used to be prepared, in where all kind of Japanese sweets are included, food in general, and of course, pig meat. And in case this last mass is not held, it is believed that the deceased’s soul would wander eternally in the earthly world, receiving the name of gushoon chu (in Japanese, kousei no hito 後生の人).
After the 33rd anniversary, it is believed that the deceased’s soul does not longer visit his living relatives during obon, since he is already in Heaven.
And about the deceased’s soul, to where does it go?
The Okinawan believes about the destination of the deceased is very different, but always it is said that they go to Heaven. The soul is called mabui or maburi, or also tamasu or tamashii; and it is categorized into two classes: that of the living person, ichi mabui 生霊; while that of the deceased is called shini mabui 死霊 (in Japanese shiryou 死霊, literally, "dead spirit”).
It is believed that the deceased’s souls go to a place called gushoo (in Japanese goshou 後生; “after life”). In some places, gushoo is also called to the tomb and also to the general ossuary for the ancestral spirits. Although some people believe that the soul, when dying, remains permanently in the tomb (in uchinanguchi haka mabui), there is a vast majority who think that the deceased’s soul, go to settle in the Beyond in his 33rd anniversary, which is believed by many people to be in Heaven.
And is that this last mass, the 33rd anniversary mass, is a form of “giving a push” to the soul to go to the Heaven and of transforming into a deity.
In Okinawa it is used to prepare special offerings, like tempura (type of frying) in form of different flying objects as wings; or in other parts of Okinawa, like in Tokunoshima island (north of Okinawa), in where the leaves of a certain tree are burned, believing thus that the smoke of the leaves would guide the deceased’s soul to the Heaven.
But it seems that there is a similarity with the Christian conception (ascending to the Heaven), but there is an irrefutable influence of the Chinese culture in the practice of these rituals.
Moreover, it can seem that Okinawa is a matriarchally-hierarchized society, because the conduction of these rituals are performed by the oldest women of the family and they are, or can be the yuta or mediums, who are in charge of calling on the other members about the preparation or coming of these dates; but it is said that women are those who are in charge of these rituals, because they are made up of ying, the essence itself with which flesh is made; while men are made up of yang, the same essence with which bones, semen are made.
For example, the senkotsu or bone cleaning ritual, generally is performed by a woman, because the corrupted matter (flesh, blood) cannot affect her, in contrast with men, who can be polluted.
They are believes dating back to many years ago, but which can show us the idiosyncrasy of those times.
The third part (and I think it will be the last part of this post) will be about the elements conforming the butsudan.
FUENTES / SOURCES:
