Weedings Ceremony pt en

Prévia do material em texto

13
	7 April General Secondary School
ENGLISH
Theme: Weeding Ceremony in Mozambique
Valentine Raul Joaquim
(No. 66 - Class CNMB - 11th class)
Chimoio, October 2019
Indexes
1. Introduction
1
2. Practices Weddings
2
2.1. The Lobolo in Mozambique
2
2.2. Weddings In Zona Norte Today In Day
4
3. Practices Weddings in the past
8
Conclusion
12
Bibliography
12
1. Introduction
The traditional wedding in Mozambique is recognized by law as part of our oldest and distinct customs, comes from the early days of Mozambican civilizations and how to perform marriage between applicants, generating offspring that carry this same culture from generation to generation and being felt up to the present day, in Mozambique distinguished the practice forms of these marriages varying aspects from region to region, importing us to address in this paper the northern region of the country which has very curious customs.This work depicts the main practices in wedding ceremonies in Mozambique, focusing on the traditional nature. It aims to present the habits and customs practicable by Mozambicans when it comes to weddings, the main stages, requirements and traditional practices yesterday and today, highlighting the Lobolo. It will be shown the wedding practicing in northern Mozambique.
2. Practices Weddings
Mozambican law defines marriage as a voluntary and singular union between a man and a woman for the purpose of a family in full communion of life in accordance with Article 7 of the family law.
Marriage can be civil, religious or traditional second consolidated in Article 16 of the above law. In Mozambique, monogamous marriage, religious and traditional value and effectiveness is recognized equal to civil marriage, that they have been subject to the requirements established by law for civil marriage.
The traditional wedding celebration here care about talk follows the rules established for urgent wedding in everything that does not find specially consecrated by law under the provisions of Article 25 of the Family Law. In order to ensure the consolidation of these weddings is essential the presence of the contracting parties, the Community authority and two witnesses.
2.1. The Lobolo in Mozambique
The bride price is a traditional ceremony in which the groom's family provided a dowry to the bride's family, to celebrate their union.
I have noticed for some time now, especially in urban areas, there is a wrong Interpretation of various traditional elements of our Mozambican culture.
Since the arrival of Europeans to Africa that there was a demonization of all that was strange and bizarre when compared to their habits and customs. And so the ways of African societies were ridiculed and even prohibited, which is why many rituals are no longer practiced.
One of those bad elements interpreted in the eyes of today is the traditional marriage ritual - the lobola.
How in Mozambique said "marriage" before reaching the Christian Church? How do you recognize a union between two people before there was a "state"? What was a "marriage"?
We have to use the eye yesterday to seek interpretations - and validity! - in the rituals now or run the risk of living chained to medieval ideas that the Old Continent has passed.
THE lobola ceremony It is a supply of goods in the form of cattle, money, clothes and food, and other family (clan) of the bride. Upon acceptance and receipt of these goods by his family, the bride now belongs to the family (clan) groom. For this reason, the sight of the settler, the woman was being "sold" and it is this narrative that to this day remains to reject the ritual.
The dowry offered served as a community fund for that family (clan). And in a way also safe because the union to cancel the return of the dowry would be required, which could jeopardize the entire local economy.
I always heard my father tell a story that happened many years ago in Homoíne (Inhambane province) in the village where he grew up. A man killed his own sister to the machete and was sent to Sao Tome & Principe, where he served his sentence working as a slave for the Portuguese colonial regime.
The murder of the reason was that his sister has expressed its willingness to want to dissolve their marriage, which forced his family to return the dowry to her husband. His brother, meanwhile, had already used much of the dowry for lobola his wife, then he would also divorce to return the goods.
Ie the dissolution of a union created the dissolution of other unions in the form of chain, completely destroying the harmony that society. The situation took his brother to the brink of despair and ended tragically.
In Namibia, Kenya and South Africa, the lobola is called lobola. In Angola is alambamento.
It is inserted in a patriarchal society (Qb) traditional marriage does not cease to be an economic and power phenomenon - as the Christian religious marriage - in that it serves as a social regulation as lobola legitimizes the couple's relationship and elevates the status of the intending spouses.
For further lobola establishes a family (descendants guarantees) and also offers guarantees to ensure the life and survival of the families involved in the death of one of the parties.
Today lobola, like any other ritual, has undergone changes in its form and content, yet keeps the social value it represents. It is a traditional element that even the most modern families have managed to maintain, and it reinforces our sense of Africanism.
For example, the lobola already offers a gold ring, which was incorporated into the rituals of the Christian Church. The dishes made of clay and porcelain timber was replaced by (although not serve for prayer and offerings to ancestors). On the other hand there were African symbols like cattle and capulanas who survived these mutations.
These days it is common to realization of religious wedding then lobola and / or civil ceremony, before the glass of water. This practice aims to maintain our sense of identity and commitment to the ancestors.
In more rural areas, the lobola is a ritual that gives social recognition that other ceremonies (in the Church, Mosque, Registry, etc.) do not offer, the size of community involvement and historical and spiritual connection.
Given these factors, the "new" Family Law already provides for the lobola as a legitimate ceremony, with the same legal weight as civil marriage.
Nowadays it is common to incorporate traditional elements with modern.
The lobola in Mozambique is a practice that seeks marital recognition, ie guarantee playback, stability, commitment, and establishes the rights and duties between a man and a woman in the community.
The lobola as a simple transaction of buying and selling took all the symbolism and importance to the fact that ritual has. We are looking to the European who arrived here looked, without sensitivity to the structures and beliefs of the societies of the time.
As we understand, practice - and forgive! - Christian religious marriage, with all its limitations, we should also do the same exercise to look at the bride price.
It is our duty to decolonize these ideas exceeded our own habits and customs and finding ways to adapt to our rituals today.
2.2. Weddings In Zona Norte Today In Day
In the regions of Sombo and Matilde, south of the village headquarters of the district and Maimba in Micaune, language maindo begins to lose originality, admitting the occurrence of words chissena language. This language that results from mixing with maindo chissena predominantly spoken to Luabo This is called Podzo. In the northern part of the administrative post of Micaune, ie the towns of Mitange, Arijuane and Magaza, language maindo also begins to be changed, especially in the accent, which begins to be confused with Chicarungo, spoken in Inhassunge and resembling Chuabo, predominant in the city of Quelimane and surroundings. Unlike the so-called "High Zambezia", ​​comprising the districts north of the city of Quelimane speakers of the language Lomué, whosemarriages are matrilineal, Chinde districts in Zambezia and others located along the Zambezi Valley, chasing the patrilineal system, that is, the man is the boss at home. In this district, the marriage initiative belongs to the man, who is responsible to propose dating, although the woman has full right to suggest the best ways to follow and contours in which must pass the different stages of marriage ceremonies. Marriage in Chinde district starts with dating, through which the passionate man proposes to girlfriend to his future wife. This meeting generally takes place in nightlife venues, mostly characterized by traditional dances, the most influential being "Ibondo". Later, with the presence of musical equipment brought by so-called "madjonidjoni" ie, individuals working in South Africa, the nightlife could occur in so-called nightclubs, which stemmed dances locally called "Chinguere". The clubs, also known as assemblies were made of poor local material, more specifically sheets and coconut cuttings "micándala" sticks or other bushes and extracted in mangrove, abundant in coastal district region. They were usually built under shady trees (mango and cashew trees) to bestow them the necessary darkness, which was in the interests of the dancers, mostly young. Later and despite the opposition of young people, were used to illuminate the petromaxes said places of nightlife. In these gatherings, because of how the dances were performed, usually in pairs of men and women making sure the back and buttocks, similar to what is currently the case with so-called "past", the dancers could fall in love and from there set off a loving relationship that may culminate in marriage. However, all was not uniform. Some couples, even those dances could lead to the inevitable mutual attraction, they were not enough to marry, ending only in amantismo. Other forms used no less dating and resist the imperatives of the changes that time imposes on the mind, habits and customs of men, consisting of parents to choose husbands and wives for their sons and daughters. This method, to be potentially compulsive and retrograde and of course less appreciated by modern young people tends to disappear. The less, what parents and family in general can do to help their sons and daughters in choosing sons in law or daughters-future, it is to identify the person, and subtle methods, to propose to the person concerned for review and approval. This process, however, is difficult to apply to girls who do not have the freedom to choose, on their own initiative, the intending spouses. In fact, any woman who so proceed, will be refused and you may be accused of a thousand things, including witchcraft, it is not permitted by local tradition and, by extension, some regions of the country, women propose to men dating. If you started dating the boy and the girl, usually after they met sexually combine a presentation at home of his girlfriend's parents as a way to formalize the intention (and forgive redundancy). The guy, after informing its intention to their parents, get a sponsor, usually older than him, known as "sebueni" to move the home of the bride's parents for the call presentation ceremony called "buhdueia". For this ceremony usually takes place at night, between 19:00 to 21:00 hours, the boy, accompanied by his "sebueni" carries five liters of "sura" - an extracted alcohol from coconut palm sap, and money in a sum equal MT 50 or shells in colonial time. The girl has an obligation to inform parents, mother road, the intention and the loving project construction. At that time, the passionate takes announce the presence of the "guests" for the purposes of presentation. If parents consent, mark up the date and the groom appears. The arrival order of reception of "sura" the relatives of the girl, is an indicator that reflects the consent of the parents against the request of the daughter. This time, invite to guests to come and sit, usually indoors, the lamp light, as power belongs to the past, with the exception of the district headquarters. The conversation starts after dinner. Here, the father in family representation and presence of the mother and brothers of the "girl", asks to know whether or not the boy now present. It generally responds positively, since the arrival of the boy the house of the future in-laws has been mutual consent Valentine, and rare time the maid can surprise her boyfriend with a refusal. As proof that everything went well and that the boy was accepted, will be seek "sura", is placed in the cups and the relatives of the girl share, After a toast that begins with the father spilled to the ground, a little drink for the spirits. On this occasion, even being offered, the groom should refuse to drink, otherwise you will be connoted as drunk and lack of respect for elders, and this can get to derail the marriage project.
3. Weddings practices in the past
Marriage in the northern areas or clans of Mozambique have certain aspects that differ from the south, distinguished itself as the practice of the ceremony already known to us as lovolo usually practiced by rhonga in the south, in the north was practiced lovolo kubuto by Nkuna.
These ceremonies begin with the arrival of the applicant with his nhlangwana and an old man who is sometimes his official representative or intermediary called ntrume.
The applicant has already fixed his choice and ntrume immediately proceeds the marriage proposal. The girl's father calls her the part and asks her if she accepts the request of the applicant, if the girl is inclined to say yes that is accepting, asks to be let to speak to the boy and choose a provisional nhiangwana.
Thus the two parties and their respective tinhlangwana are conducted the girl's mother's hut, suppose you come to be understood: the applicant's part of its success to ntrumi looking for the girl's father and announces that she accepted, plus the father refuses to receive the notification; You should also choose a ntrumi - which makes the rest in that same day. The next day, the two parties come together, each in his hut and the first ntrume comes again sing the whole story in the presence of the second ntrumi.
It follows lengthy discussion of the lovolo. This discussion is led by the two ntrumes, who walk in a whirlwind, one transmitting the questions: how many oxen ask? Another leading, in turn, answers so that the two partis not seen throughout this unpleasant controversy on the issue of Pecunia. When it reaches agreement, the applicant and friends return to their homes; the ntrume receive a pound sterling in exchange for their services. There is no other kutrhekela moreover, the word is unknown in kutrekela Nkuna parents.
The visit of the bride as soon as the applicant and its run, the village women are put to prepare beer for lovolo party. After six days before the party take place, the girl and her friends will make a visit to the village-boy. The bride's mother advised him to be very careful, not easily accept the proposals of the applicant. Boys and girls have fun with enthusiasm, if however kills in honor of them a goat is dubbed the plume, which is like a feather in the bride's hair.
The ceremony lovolo takes place immediately after, the girls take up three days in the visit, then return home. So nine days spent along the time required for manufacture of traditional beer that is prepared in the village girl.
Every applicant's family addresses, then the village of the bride, leading to its front their respective cattle representing the money lovolo. Give up the assault on the village: some of the invaders, the newest, advance bravely, while the other, the adults hide behind the horse and push forward, low blows of charge.
They are offered to guests huts, one reserved especially great mukon'wana, the man who married the groom's sister whose oxen serve that day to buy the bride. He came to see where vain up the oxen. The afternoon each girl choose her favorite, her xigangu. The next day, in the morning,they will get the water for ablutions them. It is on this day that the lovolo is officially delivered by one family to another. They lock up long discussions through the two ntrumes, after which the bride's male relatives, leaving their hut, to examine and criticize the cattle whose beauty groom's relatives to engage in stress. Are killed two oxen to party: one was taken by the groom, the other is provided by the bride's father, dance up and sing up all afternoon.
Visitors return to the house at sunset, accompanied by the sisters of the bride bind with them herbs when they parted.
A month after the lovolo ceremony, there is a new party: the beer to wash the hooves of cattle. The bride, accompanied by the family women and not only girls, take beer pots to her husband's village, but are all outside. When the villagers ask them to come, they escape up, running to short distance and only consent to return after entreat them and so on.
However, the bride has only the pot that brings after the applicant to bring a goat. You have to give you a few shillings to decide to enter the hut to sit. Accepting the water to wash hands and eat that offer you.
Mata was another ox, and the meat is distributed as follows: the liver and the heart are to the bride's father, one leg to the mother, Nyimba, ie the chest, including the ribs, the sternum, etc., for the maternal uncle. When they return, the women take the various pieces of meat to the recipients, prick the heart and the liver and bury them before the bride's father's hut saying, "here is the husband's family notification".
If the cattle were all delivered on the day of lovolo, the departure of the new wife to her husband's village (kuhloma) will not tarry; but is missing some oxen, his father, wise man does not let go until the lovolo is fully paid. The husband works hard to earn the oxen missing as soon as get them, take them without further ceremony to the village of the wife's father, also leads a sovereign that is present to his father, telling him "here is my saliva for you father, "and is as much for the mother, who feels so right to claim his wife. Notwithstanding, they would answer them "gives us time to prepare her trousseau," moreover, the trousseau comprise of two treadmills, a pestle, as well as of a hoe, provided by the maternal uncle; therefore, this is all the equipment of a Nkuna woman home,
All relatives gather and, after they have exhorted to be obedient and accept all the penalties for the Pharaoh to pass on their new address, then follow in the village only husband. It is the kuhloma. Men are not going up there, except the family ntrumi; father kills a chicken and kuhahla, that is, makes a sacrifice to the ancestors saying that the daughter will marry and asking him for it. Once you arrive ntrumi finds her husband and relatives gathered and tell them bluntly: "We're here, bring your dog! Here it is! "Among us had the reputation of being a good girl from now on, let's hear you say every day that she is lazy, who does not know how to cook, which has many lovers. Very well! Kill her! Kill your bitch! They not followed? It is a dictator of sorts! Do it in drinking magic filter, etc. however men are silent just saying "yes, you are right," we will hit you, but if her husband is very hard for her to try to free it. Say again we will endeavor to protect,
However, during this time, women cut logs of xigiyana, fill with water the pots, and the party continues, with a new bull killed by her husband. The pair of newlyweds sitting on a mat and women of the two families start to exchange insults, never missing that day; "Dogs!" Say one of the girl's aunts "people anything," do not even have a broken pot to take the ashes of the fire. They also say, can congratulate in having a good woman, a tireless worker, an excellent cook, a lovely and honest girl! However, an old group answers: yes! If you have a scolded enough! She resigned perhaps their misconduct to the lazy, etc. Bad conduct? You can go talk! Look at your son! A wild animal? We came here to cut off his tail and make him a man.
Conclusion
 However we concluded that the practice of marriage in the northern areas is a very ancient custom, with different habits and practices, following a process determined by what has been done since the early days of these people, based on ancient beliefs and often superstitious in order to perform marriage for bride delivery via in exchange for a monetary valou ranging in composition to give value to the care and work that the bride's family had to educate.
Note that there are differences in terms of practices and customs in wedding ceremonies feasible in areas south, center and north of the country, although there is some coincidence in some ways.
Bibliography
CHIPIRE. Felizardo. Traditional education in Mozambique, p. From 32.33 to 35, 1992
JUNOD, Henri A. Uses and Customs of the Bantu, Volume I (Social Life), History Archive of Mozambique, Maputo, 1996
http://mozindico.blogspot.com/2009/10/mocambique-casamentos-tradicionais-no.html
https://www.up.ac.mz/images/docs/livros/Temas_Transversais_em_Mocambique.pdf
http://malua7rcbm.blogspot.com/2014/06/etnia-macua-norte-de-mocambique.html