This is a topic that many people shy away from. They are careful not to bring it up, but this spiritual inclined know that this is a part of life. Besides, it is only a transition. I hope I'm not scaring you off. Don't worry. When I'm talking about this, in this video, but how to greet the bereaved. Looks like I'mvan investigating somethingください by the audio, the question where in general I had Orю it was in a video, He mentioned that this is Noble language for favourite people and so on only if you can tell me my folding body. This is usually called Q, however we prefer to say LO or Da or PAKUDA What would that means to change state? Well, she I see is to be normal. That is to be normal in this room, in this physical room. For kings, when a king dies, we say, Obatse wajja. Ajay is ceiling. And so it is used metaphorically in this sense to see that the oba has gone to a high place because of course you know ceiling is up. So they say Obatse wajja. That is the oba or the king has gone into a higher room, a higher place. These different metaphors are just a way to say that the urebar people believe that we don't die and cease to be no more. That is unlike some beliefs where they say the people die, you leave once and then you die once and that is the end of your life. The urebar people have a different belief. So we believe that when you die, you change state, you transition from all your transition from one room to the other room. This room we are in is a physical room. Well there is another side. The other side, the other wall, this spiritual room, it alone you choose to call it. And so because of that we don't killlessly use the word ku for human beings. That is why we use all those metaphors I have mentioned. Pakudah, Shai si wajja. Sometimes too we say for instance for an elderly person we say Babatsu really all of these are just to see that this life here is temporal. And I believe you know that already while there is a paradise, there is a home where we originated from, where we came from to the earth. And so when we die we go back there. As you already know, the urebar people are famous for their grit and culture. We grit for every situation and occasion. And considering the beliefs of the urebar people about death, there is a thoughtful process that goes into how the urebar's grit the family of the deceased. First of all, it is important for you to know that the urebar's perceived death of a young one differently from that of an older person. Yes, we believe that death is a change of state. However, we are careful not to treat the death of a younger person nonchalantly. The reason is that, we believe that it is better for a parent to die ahead of the child. This is why you normally hear urebar say that, and they would normally pray that, or money you are blaming me, or money you are not blaming me. Therefore, the urebar people mounted death of a young person, usually within the range of 0 to 50 or 60 years. When they announced the death of such a person, they say, Shai-si or Tamedutsi Pak-udak. Remember those phrases that I mentioned at the beginning of the video. On the other hand, a person who dies in great old age, living children, grandchildren, or even great grandchildren behind, is considered good. They believe the person has lived a good life, and so so death deserves to be celebrated. In this case, you are more likely to hear things like, Babati-Ribbiya-Bari, or Yati-Rili. They can also say, Babati-Losemi. This kind of death is considered okoye, which means that it calls for celebration. So it usually comes with a fanfare, party, ceremonies, etc. For the sake of learning, I want you to know that all these phrases I've mentioned, are you chemistry quiz of announcing people's deaths. But sometimes you know how grief can take over people, and they can be fatalistic in their approach. In this part of the moment. And usually this happens with the death of younger people. So you can hear things like, Otsikbe-mi-mi, or Ofo-shon-le-oku. Now that we've distinguished between the death of a young and an old person, how do we greet the bereaved family in these two scenarios? In the case of a young deceased person, we greet the family, Ekwata-mura, Ekwara-feraku, Ekworeng. They can have some prayers and say, Olo-A-Feli-Shashimu, Ani-Rirama. Ekwata-mura is a way of comforting the bereaved, telling the person that you acknowledge how much they are enduring the pain of the loss. Ekwara-feraku and the other hand, signifies an acknowledgement that this person has just lost someone. That is, Arafiraku is someone has just left or departed from the family. So that is, in quotes, and in quotes, minus one from that family. So Arafiraku is, of course, you're going to miss this person because the person is now gone. This is also great when an old person dies. Ekwash-shen-dee, Ekwude-le, or Ekwade-le, our link to the video explaining in details, Ekwude-le in the description box. In addition, we pray, Ae-ma-madha, or Ae-baba-dha, Kune-ja-kufa. Akufa is recurring death. So sometimes they believe that some old people die and their death results in more people dying. So they pray, Kune-ja-kufa, to say that may God for store future death. Bear in mind that the fact that all people's death are celebrated does not mean that the family will not burn. After all, nobody wants their loved ones to die. There you go with the different ways to greet a bereaved person in Guru Baland. I hope you found this video educational. Remember to give this video a thumbs up and subscribe for more content. My hotelitectureİmotomariyniInno digits For more information, visit www.mesmerism.org