Key facts
- Ebola outbreak in Bunia, DR Congo, has killed nearly 200 people.
- Traditional burial practices are being modified to prevent virus spread.
- Safe burials are vital to stop Ebola transmission through bodily fluids.
- WHO and IFRC are working with communities to adapt rituals.
- Coffins with transparent panels and leak-proof body bags are used.
- Negotiations with families to accept modified burials are ongoing.
In Bunia, Democratic Republic of Congo, the current Ebola outbreak has led to devastating losses for families, forcing them to confront new and sensitive burial protocols. The virus, a rare species known as Bundibugyo, kills approximately a quarter of those infected and spreads through contact with bodily fluids. This necessitates stringent measures, including safe burials, to halt transmission.
Traditional funeral rites, which often involve large gatherings, singing, and the washing of the deceased, are now strongly discouraged. Anthropologist Julienne Anoko from the WHO explains that communities traditionally believe the deceased must look their best for their journey to the afterlife, often involving dressing them in smart clothes and applying makeup. However, Ebola victims must be immediately placed in leak-proof body bags.
Efforts are underway to accommodate grieving families while maintaining safety. The International Federation of the Red Cross and Red Crescent (IFRC) uses coffins with transparent panels so mourners can see the body bag inside, and body bags themselves have clear film to show the face. Maria Munoz-Bertrand, IFRC's public health emergency co-ordinator, emphasizes close engagement with communities to ensure understanding and consent.
IFRC volunteers, equipped with full personal protective equipment (PPE), collect bodies from Ebola treatment centers. These bodies are placed in body bags and then sealed inside coffins. The process is swift, often completed in under 10 minutes, followed by decontamination of the area and volunteers. Anoko highlights the challenge of negotiating these changes, sometimes taking days, by drawing on cultural knowledge to help families accept the 'unacceptable'.
A particularly challenging scenario involves the burial of pregnant women, where cultural beliefs about the fetus needing to 'travel light' conflict with infection control measures. Anoko explains how she uses cultural understanding to navigate these sensitive situations, reminding communities of ancestral foresight.
Despite the difficulties, bonds are being built between healthcare workers and communities, bridging the gap between science and culture. However, the fight against misinformation and the adaptation to these new realities continue, with many families fearing further losses as relatives remain in treatment centers.