Luego de pasar 10 años, la familia vuelve a organizar un funeral para la persona fallecida; en Wayuunaiki (Ayulaa Jiipü o Anaajawa), esta vez el ritual de los Wayuu es diferente del primero, ya que se trata de una exhumación del cadáver.
After 10 years the family of the deceased organizes another funeral; in Wayuunaiki terms meaning (Ayulaa Jiipü o Anaajawa), the second funeral is different than the first one because the body is exhumed.
Lo primordial es buscar a la persona que se encargara de tomar los restos del ataúd quien deberá ser miembro de dicha familia, se busca un recipiente en donde será puesto los restos del muerto; dicho recipiente son las vasijas de barro (Amüchii) pero en la actualidad se utilizan cofres de mármol, luego deben asegurarse de poseer todo lo que se ofrendara a los espíritus (Yoolüja) que merodearan los alrededores durante el velorio; estos pueden ser: Chivos (Kaa’ulaa), Vacas (Pa’a), Ovejos (Anneerü);
The custom is to call the shaman of the family in charge of the ritual, the one who uses a sacred funeral casket made from mud (Amüchii) in order to seal the body in it. Nowadays, instead of mud(Amüchii) the Wayuu uses marble coffins with sacred animals in it as a tribute to the spirits (Yoolüja) for protection against those spirits that prowl in the surroundings during the vigil; these sacrificed animals have to be specific as they function as the compensation of life and death: therefore this sacred animals are the Goatees(Kaa’ulaa), the Cows(Pa’a), and the Lams(Anneerü).
Y la persona escogida para exhumar con sus manos los restos no podrá probar de la carne de cualquier animal antes mencionado sino chicha (Oujoolü) sin sabor, la persona que limpiara los restos no podrá tener contacto con su piel hasta haber pasado una semana después, la persona que recoge los restos del difunto no podrá dormir durante una noche para evitar que el espíritu de la persona exhumada lo haga caer en mal es decir corre el riesgo de morir;
There is another Shaman whose duty is to work and carry the remains of the body, The Shaman can not eat flesh from any sacred animal but only rice milk(Oujoolü) without flavor, as a purification step for the ritual in order for the body to be immune of any attacks from any spirits that lurks for the spirit of the decease. The Shaman whose duty is to clean the remains can not have any contact with his/her own skin during the week of the exhumation, and the day of the exhumation the Shaman can not sleep, in dangers of being attacked by the spirits of those who want the spirit of the deceased, which in consequence can bring death, by contamination or curse, which in medical terms is contamination of any bacteria or virus, in tribal form is a precaution for the curse. Meaning that its ritualistic ways were also methodological steps employed from many generations ago who were not aware of what we already know today as bacteria, virus or any other complexity of dealing with the remains of bodies, so more, one could claim that there are more curses coming from contamination in hospitals, those hospitals that deal with a day and day sickness of a sick and unhealthy society, than they were in all the combined years of those rituals and cultural conventions, as we are now living the age of complexity and life in a rapid state of interaction and networking, easy for any bacteria or virus to be spread and curse us all, as we are not dealing with our most sacred state, which is to be involved protecting nature and our internal unconscious life, as we sometimes live to stress ourselves in order to achieve what the elders know and want us to understand.
Para evitar que esta persona duerma se le canta durante toda la noche el Jayechii y los acompañantes que están alrededor le hablan de historias y anécdotas del difunto cuando este se encontraba en vida. Luego de pasar el tiempo establecido para el segundo funeral, los restos guardados son llevados a su morada final la cual pertenece a la familia de dicho clan desde tiempos pasados.
The ritual is a very humanistic and spiritual way of dealing with our loved ones who became part of the land, part of their most personal memories, so much that in the ritual or process, the family sings songs related to the loved one called Jayechii, song as sacred as the Ave Maria or any religious song that gives respect to the soul, spirit and our own suffering or happiness, as the loved one is now in the process of a better and more universal life. The family also talks stories about the loved one and the Shaman, listening to their stories, the life of the one who is now being remembered and transcending to another level of life, guards the ways so the spirit of the loved one can travel to the sacred dimension of its other life. That method is more spiritual than material, but in the material level, the body is sealed in a sacred casket that will be its way of transportation to that sacred dimension.
Otras costumbres de los Wayuu son: El Baile o La Yonna que consiste en danzar de diferentes formas de acuerdo al estilo que anuncie el tambor (Kashaa), el hombre corre de espaldas perseguido por la mujer quien viene ataviada con su vestimenta (Ashempaala) y sus accesorios de oro y perlas (Kakuna) además del rostro pintado de acuerdo a la ocasión, el hombre viste de su wayuuwatei o wayuuko y su sombrero con estampas (kanasü) y plumas de aves reales.
Other customs of the Wayuu are: the sacred Dance or La Yonna, the dances have different styles according to the beat of the Drum(Kashaa), one begins with the man, dancing as an expression that deals with pain, happiness and other feelings and moving as his thoughts are in touch with those deepest and transcendent emotion of spiritual clarity and mysticism, the La Yonna has many complex moves and responsibilities. The woman's one while the man seeks for a more spiritual meaning, she also connects to him and share a mutual expression, dancing as trying to catch him the woman seeks him dressed with her unique sacred clothes (Ashempaala), wearing also the sacred Jewelry made from gold and Perls(Kakuna) as well as they paint their faces with sacred colors that resembles the more humanistic way to represent nature; the man traditional wearing are his sacred wayuuwatei o wayuuko, a specie of skirt, and his sacred stamped Hat(kanasü) as well as the sacred feathers who gives the one who wears it a more closest touch with nature and a more internal state of mind. the sacred Dance or La Yonna is an expression coming from our most unconscious place in our minds as in the act one remembers the surrounding and ones own life, the teaching of the culture, the root of what makes everyone part of the land and our tangled complexity of points of view and freedom.
