[Contribution] What “Saluer le Deuil” (Honoring the Mourning) Means Among the Bamiléké

This article—contributed to Afrijohn by Dr. Armand Blaise Tagne Lienou—explores the deep cultural meaning of “saluer le deuil” among the Bamiléké, highlighting communal solidarity, funeral customs, and the social values that shape mourning in West Cameroon.

What “Saluer le Deuil” (Honoring the Mourning) Means Among the Bamiléké

Among the Bamiléké and many other African peoples, the death of a loved one concerns not only the family but also the entire community. It involves the deceased’s neighbors, the relatives’ neighbors, and friends. This communal involvement becomes visible through the many gestures and reactions observed before, during, and after the burial.

Indeed, when someone passes away, several things happen. Among them are expressions of compassion from family as well as from a broad network of neighbors. Neighbors gather at the place where the body lies after the soul has departed. Neighbors of the bereaved relatives who live elsewhere also contact them to learn about the funeral arrangements. They often go to the home of the neighbor who has just lost a loved one, and also to the home where the deceased used to live.

During the burial ceremony, this same community is present according to each person’s means. When someone cannot attend, they still make sure to “saluer le deuil”—that is, to go and express condolences to the neighbor who has lost someone. Similarly, friends of the deceased visit the home where they lived, as long as family members are still there.

Burials often take place the same day or the next. Sometimes, however, the body is “kept.” Keeping the body may involve one of two practices.

First, the burial may be done immediately and in a very small circle, with official funeral rites scheduled later. This is the case for families with limited financial means who cannot afford morgue fees. It is also the case for people who requested that their bodies not be placed in a morgue. Some notables or even traditional chiefs follow this practice, as it is commonly said that their bodies are not taken to the mortuary.

Second, the body may be placed in the morgue—entrusted to medical services that ensure its preservation for as long as necessary.

In either case, vigils are held. People regularly bring something when they come: drinks, cigarettes, ready‑to‑eat food, and more. The bereaved family is not the only one bearing the financial burden of this difficult time. When someone cannot come in person, they often find someone who can represent them—someone through whom they send their “mourning basket.” This person goes to “saluer le deuil” on their behalf.

Honoring the mourning among the Bamiléké is therefore a sign of solidarity. It can also be understood as a form of foresight. Everyone knows that sooner or later, they will find themselves in the same situation. As people of Yogam say: “À ntàk pé mò bâ bedyə̌”—when something is lacking at someone’s home, it is already close by. If no one supports them, they will not make it through. Moreover, the enthusiasm with which people go to honor mourning often depends on how the deceased and their loved ones behaved in similar circumstances in the past. One person saw their buffet barely touched because they never participated in others’ ceremonies. Another was denied assistance to dig the grave for the same reason.

And where you come from—do people also honor mourning?