Death-Cleansing Rituals (Go Ntsha Khetshila) as a Coping Strategy for Grief-Stricken Widows in Belleview Village: A Cultural Perspective

Mphephu Pelewe; Tshifhumulo Rendani; Matshidze Pfarelo; Makhado Lufuno

Autori

Mphephu Pelewe Department of Arts and Social Sciences, Faculty of Humanities, Social Sciences and Education, University of Venda, Thohoyandou, Limpopo, South Africa
Tshifhumulo Rendani Department of Arts and Social Sciences, Faculty of Humanities, Social Sciences and Education, University of Venda, Thohoyandou, Limpopo, South Africa
Matshidze Pfarelo Office of the Executive Dean, Faculty of Humanities, Social Sciences and Education, University of Venda, Thohoyandou, Limpopo, South Africa
Makhado Lufuno Department of Public Health, Faculty of Health Sciences, University of Venda, Thohoyandou, South Africa

Cuvinte cheie:

Bereavement, Widows, Death cleansing rituals, Balobedu culture, Coping strategies, Support

Rezumat

Background: The loss of a spouse is a distressing experience, often leading to emotional turmoil and social isolation. Widows face challenges like financial dependence and comforting children. In Balobedu culture, death cleansing rituals (Go ntsha khetshila) provide essential support, promoting solidarity and coping mechanisms for the community.

Aim: This study aims to investigate the death-cleansing rituals as coping strategies for grief-stricken widows in Bellevue Village. It seeks to elucidate the cultural significance of these rituals as a communal response to bereavement within the Balobedu culture, with a particular focus on the experiences of widows.

Materials and Methods: A qualitative research methodology was employed, utilizing semi-structured interviews with open-ended questions to gather in-depth narratives from twelve Balobedu widows residing in Bellevue Village. The collected data was analyzed thematically to identify key patterns and insights.

Findings: The findings indicate that the death cleansing rituals transcend mere symbols and herbs; they serve as a pivotal communal activity that unites the community in support of the bereaved family. This solidarity not only aids in the emotional healing of widows but also reinforces the cultural fabric of the society.

Conclusion: Death cleansing rituals are vital for supporting widows in Bellevue Village during their grief. They offer emotional and social support by fostering community involvement and preserving cultural traditions. Integrating these practices into bereavement support enhances the well-being of grieving individuals within the Balobedu culture.