The sight of mourners covered in white powder at funerals has become a familiar feature in many parts of Zambia.
To outsiders, the practice may appear unusual or even chaotic. Yet behind the white dust lies one of the country’s most profound cultural traditions—Chimbuya, a cousinship system that has for generations symbolised unity, compassion and mutual support during times of grief.
At its heart, Chimbuya is not about spectacle. It is about comforting families who have lost loved ones and reminding them that they are not alone in their darkest moments.
The tradition is rooted in longstanding relationships between particular ethnic groups, such as the Bemba and Ngoni, whose historical alliances created bonds of “cousinship.”
These cultural cousins share special privileges and responsibilities that allow them to joke with one another, tease each other and perform symbolic acts that would otherwise be considered inappropriate.
During funerals, this unique relationship serves an important psychological purpose. While death brings overwhelming sorrow, Chimbuya seeks to momentarily lift the emotional burden through humour, playful interactions and the ceremonial application of powder.
The laughter it provokes is not intended to disrespect the deceased but rather to provide grieving families with brief moments of emotional relief amid overwhelming pain.
Traditionally, however, the role of cultural cousins extends far beyond applying powder.
Historically, Chimbuya demanded practical service. The cousins assumed responsibility for cooking meals, cleaning the funeral premises, welcoming visitors and handling many of the logistical challenges associated with mourning.
This enabled the bereaved family to concentrate on grieving while knowing that their community stood firmly beside them.
The origins of the practice stretch back centuries. Following periods of inter-tribal conflict, communities established these cousinship arrangements to strengthen peace and ensure that former rivals would become dependable allies during life’s most vulnerable moments.
What once symbolised reconciliation gradually evolved into an enduring institution of solidarity.
Even the materials used carried symbolic significance. Rather than commercial powders, participants traditionally smeared each other with ash or soil, representing shared suffering, humility and the temporary nature of human life.
In modern times, many communities have adopted white powder or maize and cassava mealie meal as substitutes, while preserving the symbolic meaning behind the ritual.
However, many cultural custodians are increasingly expressing concern that the practice is drifting away from its original purpose.
In recent years, incidents involving excessive powdering, aggressive chasing of mourners and indiscriminate application of powder in public places—including workplaces—have attracted criticism. Such behaviour has led some members of the public to view Chimbuya as disorderly entertainment rather than a sacred cultural obligation.
Elders argue that these excesses distort the dignity of the tradition and undermine the respect owed to grieving families.
There are also practical concerns. Excessive use of commercial powders can irritate the eyes and respiratory system, particularly among elderly mourners, children and individuals with asthma or other breathing conditions.
What was intended as a harmless symbolic gesture can therefore become a health hazard when carried out irresponsibly.