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Agricultural Rites

The manner in which different African cultural groups perceive and use land influences their agricultural rituals. In those societies that rely heavily on agriculture for both their sustenance and economy, compared with herding peoples, the rituals surrounding agriculture are central to the people and the most elaborate. They are sacred rites that secure the communities' continued survival.

In many cultures, the agricultural cycle, along with its accompanying weather, mark time and define the year: planting, harvesting, the dry season, the rainy season, followed by planting again. The names of months found among the Latuka people—“Let them dig!” “Grain in the Ear,” “Dirty Mouth,” and “Sweet grain”—show how agricultural cycles influence everyday time reckoning. People traditionally keep track of their ages in terms of how many agricultural cycles they have lived through. Children are named according to these cycles, such as Azmera, a female name from Ethiopia meaning harvest, and Wekesa, a male name from the Luya of Kenya meaning born during harvest time.

Agricultural rites can be divided into three general categories: those for the planting, maturation, and harvesting of crops. Planting rituals prepare the ground, seeds, tools, and people for the upcoming growing season to ensure the crop's success. Maturation rituals occur once the crops begin growing and address factors that can keep crops from ripening properly, such as not enough, or too much water, insects, or animals. Harvest rituals give thanks for the crop and are the most festive occasions. All of the rituals in the agricultural cycle acknowledge and propitiate various spiritual forces involved in the producing of food. This entry describes rites in each cycle and looks at related mythology.

The Three Cycles

Planting Rituals

Rituals in preparation for planting are regarded seriously in communities that rely on agriculture because the proper timing and performance of the rituals are the difference between an abundance of crops and hunger or between survival and death. Timing planting rituals involves complex observations that include celestial bodies such as the moon and stars, the behavior of animals, insects, water, and air. Plantings are initiated when the outcome will be most favorable, not for the sake of one of these particular events. For example, the position of the moon can be a key factor in planting; however, if the conditions with water or the behavior of animals are not favorable, planting will not occur just because the moon is favorable.

Preparation also includes securing permission to plant. The Bobo ask permission from nature spirits and their creator god Wuro before planting because they believe that every act that takes something from nature has a negative impact. Wuro is responsible for nature's balance. Masks are used to chase evil from the community and purify the land. These rituals last for 3 days. In Senegal, sacrifices of millet cake are made in the evening. If, on the next day, the cakes have disappeared, the land can be cultivated. If not, the land must not be used for cultivation.

Sometimes restrictions are placed on people in the community. Among the Ik of Uganda, women are forbidden from felling any trees, burning grass, or quarreling before the planting lest an animal be slaughtered for the transgression. One restriction or taboo found in many cultures, such as the Dogon and Ndebele, is that cultivation and burial cannot happen on the same land.

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