Azaghvana E-Book 2003 - Flipbook - Page 567
Har ghaya
Sacrificial slaughtering linked to the house as a whole (har = sacrifical
slaughtering; ghaya = house or farmstead); consult Chapter 3.12.
Har ghwala
Slaughtering for twins (ghwala); see Chapter 3.19 for more details.
Har ghwe
Sacrifice to deceased father; har = slaughter; ghwe = he-goat; see
Figure 20b for a detailed spatial illustration (Chapter 3.12).
Har gwazgafte
Ritual slaughtering of he-goat for divinity and house god before the
threshing of guinea corn; see photographic illustration in Plate 44a for
spatial aspects of boundary marking for har gwazgafte (Chapter 3.12).
Har jije
Sacrifice to deceased grandfather; he was the most significant
patrilineal family ancestor to form calendrical ritual congregations; see
Figure 20a for spatial dimension across an extended family setting
(Chapter 3.12).
Har khagwa
Closing ritual by mixing the meats kept from har ghwe (for deceased
father) and har jije (for deceased grandfather) which had to be done
before har daghile (bull festival); see Chapters 3.8 and 3.13.
Hiɗkala
The Lamang of Hiɗkala (Vile, Hudugum and Hambagda); Kwalika in
particular had strong oral historical links to Hambagda (Chapter 3.4).
Huɓa
Urginea maritima; played an important role as a ritual plant to promote
lineage expansion and also to increase the yield of crops (Chapter
3.10); Mathews (1934) refers to it together with Cissus quadrangularis
as 'gadali' which he wrongly translates as 'cactus' (Chapter 3.3).
Huɓa fite
Urginea maritima was used by rainmakers against lightning (fite); see
oral account of Ndruwe Dzguma from Gharaza (Chapter 3.12).
Humtara
Ritual vavanza (Cissus quadrangularis) variety used to put in a hegoat's mouth which would burst and kill the goat instead of
slaughtering it by knife; a way of sacrificing a he-goat used by the
Gaske rainmaker immediately after the harvest; see interview with
Ndruwe Dzguma in Chapter 3.12.
Hupala
Foyer area of a house; literally means 'a complete space'; see general
layout of the foyer area of a house in Figure 19c (Chapter 3.12).
J
Jadva
Cake-like solid food used during marriage ceremony; see dzar dva
which was most likely a reference to the ritual cutting of the jadva cake
into three stacks; see also John's testimony about the zalaghwa ritual
and its illustration in Figure 32 showing how the middle stack was
broken in two on the head of the bride, for a boy and a girl to run with
their portions to the sauce kitchen and the beer kitchen (Chapter 3.20).
Jahurimbe
Ritual beer and sauce bowl with a stand; was stored in the 'stomach' of
the house shrine (see Plate 37a) and used by the ngwa hamtiwe to start
dzum zugune (Chapter 3.14); it also played a role during the Dghweɗe
marriage rituals of the late pre-colonial past (Chapter 3.20).
Grandfather; and the mother's brother and the mother's father; you even
called the sons of your mother's brother jije; you could also call any
elderly person jije (Chapter 3.6); jije was not only a significant
relationship term used across patrilineal and matrilateral family
connections but was also the most important paternal family ancestor
in terms of ritual performances of the house (Chapter 3.12).
Jije
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