Dr. Joseph Palacio states that there are three main Ancestral Rites practiced by the Garinagu:

1. The Amuyadahani- Bathing the Spirit of the Dead
2. The Chugu- Feeding the Dead
3. The Dugu- Feasting of the Dead 

Among these three rites, the most sacred elaborate and the one demonstrating the climax of the Garifuna respect, appreciation for and feeling of communication with the ancestor is the Dugu. 

The Dugu is performed following a request made by a deceased ancestor. The requests are made known in a ceremony previously held by the Buyae. This particular ceremony is called Arairaguni (bringing down). In this rite, the Buyae calls upon his/her Hiuraha (spirit helpers) to explain a particular problem. 

A family having gone through a series of misfortunes including sickness and death will consult with the Buyae. The Buyae in the Arairaguni ceremony, along with the Hiuraha acts a medium between a representative of the ill-fated family and the Gubida- deceased ancestors. 

There and then the deceased ancestors make their desire known in oracles- for example, a great grandfather having been slighted by his delinquent grandchildren, has visited them with their misfortunes. As a result, he requests a three-day Dugu. 

Invitation of relatives and friends from home and abroad Belize, Guatemala, Honduras and the US.

Acquiring food and drinks with special effort given to acquire the particular food and drinks requested by the ancestor.

A date is agreed upon with the Buyae who in turn informs other officiating performants and these include:

Drummers- 3 Segunda (bass drummers)

Afunahountinya- dressed in red – gusewe

Gayusa- singers

Adugathatinya- appointed fishermen to find and catch sea foods. 

1. Abaimahani- a semi-sacred song of the women
2. Amalihani- a song and dance of supplication
3. Awangulahani- a dance of rejoicing
4. Hugulendu- a dance in circular formation 

1. The circular formation.
2. The presentation of rituals foods is associated with the circle.
3. Progress around the circle labored and
4. The direction of the circle alternates

The Amalihani and the Awangulahani- two Dugu dances are also circular in design and contain direction reversals. 

The primary purpose of the Dugu is placating or appeasing of the Gubida ancestors on whose behalf it is being held. The Gubida is endowed with human qualities for the duration of the Dugu by all those participating. The ancestor may invite other Gubida to the feast. The Ancestor Spirit is asked to drink, eat and dance as he wishes. At tense moments during the ceremonies, one or more of the participants may lose consciousness and enter a trance- like state called Owehani during which the person assumes the characteristics of the Gubida ancestor being honored. At the end of the ceremonies, the ancestor is asked whether he acknowledges receipt of the Dugu. Depending on what he says, the ceremony may have to be repeated. 

1. According to Dr. Palacio, it serves as a place for psychological release.
2. General improvement in people’s condition, including curing of disease to the sponsorship of these rites.
3. In the Dabuyaba, the consultation on Arairaguni takes place. The Buyae controls it and the stipend charge is far less than that of a medical doctor’s fee.
4. The greatest benefits to be derived from ancestral rites is that they are a means of re-asserting group solidarity among friends, relatives and within the community at large.
5. According to Roy Cayetano, Garifuna dance and music, therefore, serves an important function- group unity. Although the individual is not wholly self-reliant, the group as a whole is capable of surviving severe odds because the organization of the group is predicated on mutual support. 

Source:  Cayetano, S & Cayetano,I: Luba Garifuna Cultural Museum, Footprints of the Garifuna, Information Booklet pp6-8