Cleveland State University
EngagedScholarship@CSU
The Journal of Traditions & Beliefs
Michael Schwartz Library
2016
Home Burials, Church Graveyards, and Public
Cemeteries: Transformations in Ibadan Mortuary
Practice, 1853-1960
Olufunke Adeboye
University of Lagos
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Adeboye, Olufunke (2016) "Home Burials, Church Graveyards, and Public Cemeteries: Transformations in Ibadan Mortuary Practice,
1853-1960," The Journal of Traditions & Beliefs: Vol. 2, Article 13.
Available at: http://engagedscholarship.csuohio.edu/jtb/vol2/iss1/13
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Adeboye: Home Burials, Church Graveyards, and Public Cemeteries
Introduction
Theissueofdeathandburialwas,andstillis,importantinIbadanasinotherYorubacommunities.
PreviousscholarshipontheintroductionofChristianitytoYorubalandhasemphasizedthetheme
of“clashofcultures,”butthispapergoesbeyondclashesandtensionstoexplorenegotiationsand
compromises,especiallythosemadeinmortuarypractices.Ibadanhistorydatesfromthe
nineteenthcentury,whenitwasfoundedasamilitarycampin1829.Fromthere,itgrewtobethe
mostpowerfulYorubastate.Itscapital,Ibadan,wasacosmopolitancenterthatattractedfortune
seekersfromotherpartsofYorubalandandevenbeyond.Ibadanhadnooba(king),andtherefore
nocultofroyalty,butwasruledbyamilitaryoligarchyinthenineteenthcentury.Itretainedmany
aspectsofYorubaculture,particularlythoseconcernedwithmortuarypractice.
Althoughwehavenodirectfiguresforthenineteenthcentury,itisfairtoassumethatdeath
ratesweresignificantlyhigherthanthoseintheopeningyearsofthetwentiethcentury.Thiswas
duetoseveralreasons.FirstweretheincessantwarsfoughtbyIbadanfromthe1830sto1893.
Ibadan,asanaggressorstate,hadlittlerespitefromwarswithsometimes-highcasualties.Addedto
thesewereregularoutbreaksofcivilstrife,whichalsoclaimedlives.Therewerealsoperiodic
outbreaksofepidemicslikesmallpoxandcholera.Infantmortalitywashigh,andoccasionalfire
outbreaksinacommunityofthatchedhutsleftmanydead.ComparedtootherYoruba
communities,itwouldappearthatIbadanexperiencedmorethanafairshareofdeaths.Christianity
wasintroducedtoIbadanin1853anddespitethefactthatitmadefewinroadsinthecommunity,it
immediatelyinstituteditsownburialpractices.Colonialrule,imposedonIbadanin1893,alsocame
withitsownblueprintsforburialinthetwentiethcentury,planningelaboratepubliccemeteries.
Thispaperarguesthattheeventualpopularityoftheideaofthecemeteryamongthe
ChristiancommunityisduetothereligiousprivatizationofthegraveyardthroughaChristian
discourse,whereascolonialcemeteriesremaineddistinctlysecularand“public,”farremovedfrom
personalanddomesticengagementsandimpervioustoanyformofprivatization.Thisbringsinto
reliefthe“public”versus“private”debateandalsounderlinespopularirritationatwhatwas
perceivedastheintrusivepoliciesofthecolonialauthorities.Thispaperstartsbyexamining
traditionalYorubabeliefsaboutdeathandthepracticeofhomeburialinnineteenth-century
Ibadan.ItthenproceedstodiscussthemortuarypracticesofearlyChristiansandthesignificanceof
a“proper”Christianburial.Theeffortsofcolonialauthoritiestosetuppubliccemeteriesaswellas
thelocalresponsearejuxtaposedinthefollowingsection.Thelastpartofthispaperreviewsthe
socio-culturalimpactofthesechangingpractices.
YorubaBeliefsaboutDeath
Yorubabeliefsaboutdeathinformtheirmortuarypractice.Deathisseennotasabsoluteextinction
ortheendoflife,butasatransitiontoaspiritualrealm.Aye(thevisibleworldoftheliving)and
orun(thespiritualandinvisibledomainofancestors,gods,andspirits)arethetworealmsthat
makeuptheYorubacosmos.1Thesetworealmsarecloselyconnectedbecausetheinhabitantsof
orunregularlyinterveneinearthlyaffairsandareinfactconsideredimportantelementsinhuman
communities.Deathisthusmerelya“dematerializationofthevitalbreathorsoul,atransformation
fromearthlytospiritualexistence...wherethedematerializedsoulmaychoosetostayforever...
[or]makeperiodicreturnstoearththroughreincarnation.”2Thisbeliefinanafterlifeandin
reincarnationassurestheYorubaofsocialimmortality.Thosewholivetoaripeoldageanddie
“gooddeaths”becomeancestors,andtheirinterventionaswellasthatofotherancestralspiritsof
thelineageandtownaresolicitedregularlybytheirdescendants.However,theutmostdesireisto
1HenryJ.Drewal,etal.,“TheYorubaWorld,”inDeathandtheKing’sHorseman:AuthoritativeText
BackgroundsandContextCriticism,ed.SimonGikandi(NewYork:W.W.Norton&Company,2003),69.
2BabatundeLawal,“TheLivingDead:ArtandImmortalityamongtheYorubaofNigeria,”Africa47,
no.1(1977),51.
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The Journal of Traditions & Beliefs, Vol. 2 [2016], Art. 13
becommemoratedasanindividualthroughanegungun(maskedancestralspirit).Anegungunis
regardedasthe“spiritofadeceasedpersonwhohasreturnedfromorun...tovisithispeople.”
Hence,heiscalledaraorun(visitorfromorun).3Shortlyaftertheburialoftheageddeceased,an
egungundressedlikehimvisitshishousehold,admonishesthem,andblessesthem.Theimportant
functionofthisceremony,accordingtoPeterMorton-Williams,isthe“restructuringofthesetof
socialrelationshipsthathadcenteredonhimduringhislife,andthegeneralsocialrecognitionof
hisreplacementbyhisheirs.”4Somefamiliesgobeyondthislastsimulationofbodilyappearanceto
actuallyinstituteanannualegunguninmemoryoftheirfathers.Suchegungunwillregularlyappear
atcommunityfestivalsand“incertainemergencies,whenadivinermayadviseitssummoning.”5
However,regardlessofwhetheranofficialegungunisinstituted,thechildrenofthedeceasedwould
continuetoofferperiodicsacrificesathisgraveandinvokehisblessingsonthehousehold.Thus,
evenafterdeath,anagedparentcontinuestobeapartofthefamily.
Thesearejustbroadprinciples.TherearevariationsamongdifferentYorubagroupsin
termsofspecificritualsassociatedwithdifferenttypesofburials,detailsofegungunouting,and
genderroles.However,thereareotherareasofgeneralconsensusintermsofdealingwiththe
dead.First,theYorubadistinguishbetweena“gooddeath”andprematureor“baddeaths.”A“good
death”isthatofapersonwhohaslivedtoamatureagebeforedepartingpeacefullywithout
violenceortrauma.“Matureage”isnotonlyafunctionofchronologicaladvancementinyears,but
alsodependsonotherfactors.InthewordsofJ.A.Atanda,“anyonewhoseparentshavediedand
whoissurvivedbychildrenoldenoughtocelebratehisfuneral”isconsideredmature,andhisdeath
wouldbecelebrated,afterabriefperiodofmourning,withalotofmerriment.6
Therearedifferentcategoriesof“baddeath”calledokuofo.Firstisthedeathoftheyoung.
Theseareyouthwhodiebeforehavingchildrenorbeforetheirchildrenhavegrownup.Mosttimes,
theirparentssurvivesuchprematuredead.Thereisalsothedeathofinfants.Aseriesofdying
infantsiscalledanabiku(born-to-die),andthesearenotgivendecentburialstodiscouragethem
fromdyingprematurelyiftheyevercomebackagain.Theyareoftenmutilatedatdeathandthrown
intothebush.Nobodymournsthem.7Thereisalsoikuojiji(suddendeath)resultingfrom
calamities,suchasdeathbythunder,bydrowning,andfromaccidents.Alltheserequirespecial
ritualsbeforetheyareinterred,mostlyoutsidethehometopreventarecurrence.Thesameapplies
tothosekilledbysonponna(smallpox)andalsobysuicide.Lepersandlunaticsareneverburiedin
thehouse,whilecorpsesofcriminalsarethrownintothebush.8Whilethebodiesofthepremature
dead(excludingabiku)areburiedwithinthecompound,othersareinterredoutside.Thosewhose
deathsareconsidered“gooddeaths”areburiedinthehouse,sometimesintheirrooms,inthe
verandah,orintheparlor.9Thetypeofritualsperformeddependsonthegenderofthedead,hisor
herlineagegroup,religion,statusinlife(whetherhighlyplaced,e.g.,chief,oracommonman),
membershipinsecretsocieties,agegroup,otherassociations,occupation(whetherhunter,warrior,
diviner),andseveralothervariables.
3AdeDopamu,“TraditionalFestivals,”inUnderstandingYorubaLifeandCulture,eds.NikeS.Lawal,
MatthewN.O.Sadiku,&P.AdeDopamu(Trenton,NJ:AfricaWorldPress,2004),656;PeterMorton-Williams,
“YorubaResponsetotheFearofDeath,”Africa30,no.1(1960),36.
4Morton-Williams,“YorubaResponsetotheFearofDeath,”36.
5Ibid.
6WilliamH.Clarke,TravelsandExplorationinYorubaland,1854–1858,ed.J.A.Atanda(Ibadan:
UniversityPress,1972),251.
7AkinOyetade,“The‘Born-to-Die,’”inUnderstandingYorubaLife,ed.NikeLawal,etal.(Trenton,NJ:
AfricaWorldPress,2004),97-112.
8A.K.Ajisafe,TheLawsandCustomsoftheYorubaPeople(London:Trubner&Company,2003),80.
9WilliamBascom,TheYorubaofSouthwesternNigeria(NewYork:Holt,RinehartandWinston,1969),
66;G.J.AfolabiOjo,YorubaCulture:AGeographicalAnalysis(Ife:UniversityPress,1966),192.
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Adeboye: Home Burials, Church Graveyards, and Public Cemeteries
OneissueonwhichthevariousanthropologicalstudiesofYorubasocietyagreeisthe
expenseincurredbyfunerals.Alotofresourcesareexpendedonsacrificesandfeasting,whichlast
severaldays.10AsecondburialisevencarriedoutamongsomeYorubagroupswhereadditional
feastingandcelebrationisorganized.11Thosewhocouldnotaffordthisceremonyborrowedmoney
forwhichtheyhadtopawntheirchildren.Therepaymentofsuchloanscouldtakeseveralyears.
BurialsinNineteenth-CenturyIbadan
ThereisadearthofstudiesonIbadanmortuarypracticeinthenineteenthandtwentiethcenturies.
Theonlyworkthatshedssomelightonthenineteenth-centurypracticeisJ.D.Y.Peel’smagisterial
studyofreligiousencounter.12ThoughitsfocusisontheentireYorubaregion,ithasafew
scatteredreferencestonineteenth-centuryIbadanburials,especiallyinPeel’sdiscussionof“burial
palavahs”betweenmissionariesanddifferentYorubagroups.Thebulkofthedatausedinthe
followingreconstructionisfromoriginalChurchMissionarySociety(CMS)documents.TheCMS
nativeagents(pastorsandcatechists)inIbadanwhosejournalsandannualreportshaveyielded
valuableinformationinthisrespectareDanielOlubi,JamesOkuseinde,W.S.Allen,andSamuel
Johnson.
ItisclearfromthesejournalentriesthatIbadanpeople,likeotherYorubagroups,buried
theirdeadindoors.Thegraves,dugbythein-lawsofthedeceased,weremostlythreefeetdeepand
placedclosetoawall.Beforeburial,thecorpsewaswashedandwrappedinfinecloths.Drummers
beatoutrhythmssuitabletotheoccasionwhilegunswerefiredatintervals.Relatives,neighbors,
andfriendscameintoexpresstheirsympathyandlaterpartookofthefeastpreparedbythe
childrenofthedeceased.Thisfeastingwentonforseveraldays.13AccordingtoDanielOlubi,the
IbadanCMSnativepastor,ifthedeadpersonwasaman,theinitialfestivitieswouldbeheldfornine
days,sevendaysforawoman,and“aftercertaindaysagain,theceremonyisrecapitulated.”14The
graves,inthemissionarynarrative,weretransformedintodomesticshrinesbecausethepeople
maderegularsacrificesonthem,especiallyintimesofhardship.W.S.Allendescribesasacrifice
performedonthegraveofawomanwhohadbeenburiedthreedaysearlier.Agoatwaskilledand
itsbloodsprinkledaroundthegrave,whileamalerelativesaidalongprayerforthechildrenofthe
deceasedwhokneltbythegrave.15
DuetothemilitarynatureofIbadanasnotedearlier,theburialsofwarchiefsweremuch
moreexpensiveandelaborateintermsofritualsandthescaleoffeastingthanthoseofordinary
people.Forinstance,onMarch29,1869,thedeathofBashorunOgunmola,Ibadan’sheadchief,was
announcedbyseveralgunshots.Sevenwomen,oneboy,andahorsewerekilledtoaccompanyhim
totheotherworld.Itisnotclearifallofthosewereinterredwithhiminthesamegrave.Theywere
meanttowaitonhimintheafterlife.Meanwhile,duringhisillness(hehaddiedofsmallpox),aboy
andagirlhadbeenofferedinsacrifice.Ontheeveofhisdeath,sixtysheepandgoatswerekilledin
sacrifice,“eachtiedinabundleandthrownaboutinfrontofhishousesupposingthat,whendeath
comesandseesthesevictims,hewillfeeduponthemandreturnandsothediseasedlifewouldbe
10Bascom,TheYorubaofSouthwesternNigeria,68.
11Morton-Williams,“YorubaResponsetotheFearofDeath,”36.
12J.D.Y.Peel,ReligiousEncounterandtheMakingoftheYoruba(Bloomington:IndianaUniversity
Press,2000).
*TheCMSArchivesareheldattheUniversityofBirmingham,UK.IamgratefultoJohnPeelforhis
suggestionofparticularreferencesIneededtofind.
13H.L.Ward-Price,DarkSubjects(London:JarroldsPublishers,1939),199.
14JournalofRev.DanielOlubi,March21,1867,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
15JournalofW.S.Allen,June24,1885,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
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The Journal of Traditions & Beliefs, Vol. 2 [2016], Art. 13
spared.”16Unfortunately,hewasnotspared.ItisimportanttonotethatSonponna(cultofsmallpox)
priestscouldnotcarryoffthecorpseoftheheadchief,astheywouldhavedonetoanordinary
personkilledbythesamedisease.Nodoubt,they“officiated”duringthecleansingrituals,but
Ogunmolawasgivenastateburialasevidentinthenumberofpeoplesacrificeduponhisdeathand
thescaleoftheaccompanyingfestivities.Hewaslaidtorestinhishome.
Sometimesmilitarychiefsdiedonthebattleground,andiftheircorpsescouldnotbesent
homeimmediatelyforburialdependingonthedistanceofthewarfront,theywereinterred
somewhereclosetothesceneofwar.Thiswasbecausemilitaryengagementssometimeslasted
severalmonths.However,immediatelyafterthewarcametoanend,theirboneswereexhumed
andbroughtbackhomeforaproperburial.OnAugust29,1873,Allenrecordsthatthebonesof“an
influentialchiefinthisquarterwhowaskilledinthelastIjesawarwerebrought...forburialat
home.”17Hewasgivenafullmilitaryburialwithgunsfiredineverydirectionandallthenecessary
ritualsandceremoniesobserved.
Perhapsatthispoint,weshouldconsiderthesignificanceofthesehomeburialsandtheir
associatedrituals.Generally,burialritualsweremeanttoassistinthetransitionofthedeadintothe
realmoftheancestorsbyensuringhis/herritualpurity.Moreover,therupturecreatedinthesocial
fabricbythedepartureofamemberwasalsorepairedthroughsuchrituals.Socialrelationships
weresymbolicallyrestructuredandtheheirsofthedeadempoweredtoreplacethem.Seenfrom
anotherperspective,funeralriteswerecelebrationsofthe“patriarchalandgerontological
principlesofYorubalife.”18Inthissense,funerals“redefinedkingroupsthroughassertiveactsof
poweroverthoseoflowerstatus.”Forexample,adeadman’swiveswerereallocatedtonew
husbands(mostlywithouttheconsentoftheaffectedwomen);childrenwerepawnedasintereston
loanstakentofinanceanelder’sburial;andmostsignificantly,slaves,whorepresentedthehelpless
class,weresacrificedtoeasethepassageofthedeceasedortowaitonhimintheafterlife.Allthese
showthatevenduringtheseend-of-liferites,thesurvivalandstabilityofthesocialorderwere
paramount,andnopricewasconsideredtoohightobepaidforit.19
Homeburialwascentraltoalltheseaspirations.Itensuredthatthedeadhadasmooth
transitiontotheafterlifeaidedbypotentritualssupervisedbytheirsurvivorsathome.Italso
guaranteedthatthegravesofthedeceasedwerewithineasyreachforregularcontactand
offerings.Sacrificesweremadeonthegraves,andseriousconflictswithinthekingroupwere
resolvedatthegravesoftheirancestors.Themutualcontactbetweenthelivingandthedeadwas
thusmediated,tosomeextent,bythephysicalgravelocatedinthehouse.Aburialwhereallthe
necessaryritualshadbeenobserved,ceremoniesandfeastingcarriedouttomatchthestatusofthe
dead,andthedeadsetupforthislong-termrelationshipwithhisorherkinwasthusseenasa
“befitting”or“proper”burial.Suchawell-executedburialwouldnotonlyattracttheapprovalofthe
community,butalsothebenevolenceofthedepartedspirits.
However,itappearsallthissymbolismandconcernforsocialequilibriumwerelostonthe
CMSagentswhosedescriptionsandnarrativesoftheseburialsreek,notsurprisingly,ofprejudice
anddisapproval.Thepeoplearepresentedas“heathens”whoworshipthedead.Onanoccasion
whenDanielOlubiinterviewedaneighboronthepurposeoftheelaboratefeastsputupto
celebratethedead,themanwasallegedtohaveresponded,“Yes,tobeapplaudedofmen,ifeven
16JournalofRev.DanielOlubi,March29,1867,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
17JournalofW.S.Allen,August29,1873,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
18Peel,ReligiousEncounterandtheMakingofYoruba,62.
19Ibid.,63.
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Adeboye: Home Burials, Church Graveyards, and Public Cemeteries
wehavetoputourchildrenintopawnforit,andthisispraiseworthy.”20Again,whenAllen
attendedtheburialofthewarchiefwhoseboneswerebroughthome,hewasnotimpressedbythe
factthatthechief’sremainshadbeenbroughthomeforaproperburial,butappearedratherpiqued
bythefactthatastumpofbanana(plantainstem)hadbeencarefullywrappedwithclothesandlaid
instateforvisitorstopaytheirlastrespects.Thistohimwasdeceitfulconduct.21Perhapsthebare
bonesshouldhavebeendisplayed!
EarlyChristianityandChurchCemeteries
TheGermanCMSmissionary,ReverendDavidHinderer,introducedChristianitytoIbadanin1853.
HehadearlierbeentoIbadanin1851onareconnaissancevisit.HisarrivalonMay16,1853is
commemoratedinlocaltraditionsasEsinsi‘kejelomu‘gbagbowo‘Badan.22(Thehorsewasthe
seventhinthepartythatbroughtChristianitytoIbadan.)ThiswasbecauseHindererentered
Ibadanonhorsebackfollowedbyfiveothermen,namely,Messrs,Phillips,Dalley,Marsh,Olubi,and
Okuseinde.23Foraboutfortyyears,theCMSweretheonlymissionariesinIbadan.Other
denominationsjoinedthemonlyinthelastdecadeofthenineteenthcentury.TheCMSpioneers
laboredhardbutgotlittlereturn.TraditionalreligionandIslamprovedtobeveryformidable
rivals;thelatterhadbeenintroducedsometwodecadesearlier.ThefirstChristianconvertswere
slaves,poorwidows,andotherindividualsonthemarginsofsociety.Itwasconsideredathingof
shameforatitledmanoranyoneofsocialsignificancetoassociatewiththeChristians.By1875,the
CMShadthreecongregationsatKudeti,Ogunpa,andAremo,allIbadansuburbs.Thetotal
membershipwas398,ofwhich169werecommunicantswithonenativeclergyandfourlay
teachers.Thereweretwoschoolswithatotalpopulationof69pupilsand5teachers.24Thiswasin
acityofover100,000inhabitants.25
Again,earlyconvertssufferedalotofpersecution.Theslaveswerebeatenupmercilessly,
maltreated,andlefttodiewithoutcarewhentheytookill.Thefreebornwerealsoostracized.
Betrothalswerebrokenwheneitherpartyconverted.Christianwomenwerebeatenupandlocked
indoorsby“heathen”husbands.“Heathen”wivesabandonedChristianhusbands.Youngpeople
whoconvertedweretiedupandbeatenbytheirparents.Thejournalsofthemissionariesand
nativeagentsarerepletewithrecordsofthese“persecutions.”ButtheChristianspersevered,afew
paidthesupremeprice,andthechurchgrew,albeitslowly,untiltheestablishmentofcolonialrule
in1893,afterwhichitgraduallybecamemucheasiertopracticeChristianity.
DeathfeaturedsignificantlyintheexperienceofIbadanChristians.First,itwasarticulated
inthepreachinganddiscussionsofmissionagentswiththepeople.Acommonwayofstartingoff
conversationsaimedatconversionwastoaskindividualswhatwouldbecomeofthemafterdeath.
Thepeoplealwayshadareadyanswerthatindicatedtheyexpectedtobecomeancestorsand
probablyreincarnate.Thiswasverydifferentfromwhatmissionarieshadinmind.TheChristian
messagewasthenpreachedwithitsemphasisonthedeathandresurrectionofJesusChristandHis
victoryoverdeath.Believerswerethereforenottoentertainanyfearofdeath,asthisiswhatwould
20JournalofRev.DanielOlubi,March21,1867,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
21JournalofW.S.Allen,August29,1873,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
22Rev.G.L.Lasebikan,Sr.,interviewedbyauthor,January27,1993;ChiefH.V.A.Olunloyo(Otun
BalogunofIbadan),interviewedbyauthor,January27,1993.
23Lasebikan,interview.
24Rev.DanielOlubitoRev.C.C.Venn,December28,1875,ChurchMissionarySocietyArchives,
UniversityofBirmingham,UK.
25JournalofRev.DavidHinderer,October23,1851,ChurchMissionarySocietyArchives,University
ofBirmingham,UK.
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The Journal of Traditions & Beliefs, Vol. 2 [2016], Art. 13
usherthemintoeternallife.26AlmostimmediatelyafterthefirstchurchwasestablishedatKudeti,a
graveyardwascreated.ThefirstofthedeadtobeburiedtherewasoneoftheWhitemissionaries
whohadcometoassistwiththework—ReverendJ.T.Kefer,whodiedinMay1855.27Thechurch
cemeterythusdevelopedasapartofthelandscapeinstitutedtofacilitateaChristianburial.What
didthisentail?
AChristianburialwasdevoidofallthesacrificesandritualsassociatedwith“pagan”
burials.Itwasalsoshornofallthecelebrationsandfestivitiesthatcharacterizedthelatter.Itwasa
solemnaffairmarkedbyChristianprayersandhymns.Finally,thedeadpersonwasinterredinthe
churchcemetery.Thishadadualsignificance.First,itwastoseparatetheChristiandeadfrom
“pagan”relationsathome.Second,itwastounitetheChristiandeadwiththecommunityofother
Christians,deadandalive,withinthespiritualambienceofthechurch.TheChristiandead,together
withhisnewreligiouskin,thusawaitedhisresurrectionfromthedead.Animportantartifactofthis
newburialculturewasthewoodencoffin.Hitherto,thedeadhadbeenwrappedinclothsand
sometimesinexpensivematsbeforeinterment.Thechurchthenintroducedthecoffinmadebyits
members.TheleadingcarpentersintheIbadanChristiancommunitywereJamesOkuseinde,Jacob
Oja,andF.L.Akiele(wholatermovedtoOgbomosho).28
Thisideaofburialinachurchcemeterykickedagainsteverythingthattraditionalburial
represented.Itwasseenasaheartlessandinsensitiveseparationofthelivingfromtheirdeadkin,
whocouldneverbecomeancestorsbecausethenecessaryritualshadnotbeenallowed.Initial
reactiontothispracticewasthereforeveryhostile.InAbeokuta,whereChristianityhadbeen
establishedbeforeitgottoIbadan,disputesoverwhereandhowChristiansshouldbeburiedwere
quiterampant.JamesBarber,aCMSagentatAbeokuta,recordsanincidentconcerninganold
woman.Her“pagan”relatives“wouldnotsufferthebodyoftheoldwomantobetakenawaybythe
oiboes[Christians]andtobeinterredinthecemeterywhichtheycalledthrownintothebush.”29
TheyinvitedtheOgboni(anesotericcultdevotedtoworshipoftheearthbutwhichalsoexercised
judicialpowers)toperformtheburial.Infact,theideaofburyingone’sparent“inaboxinthe
bush,”asthenon-Christianssawit,wasdeeplydisturbingifnotoutrightoffensive.Nodoubt,the
missionswantedtheirconvertsburiedon“holyground,”butthisnewpracticeofseparatingthe
deadfromtheirfamily“challengedtheveryprocessofsocialreproductioninitsmoralasinits
physicalaspect.”30
BurialconflictsinIbadanwerenotasseriousastheAbeokuta,Ondo,orOgbomoshocases
reportedbyCMSmissionariesinthoseareas.However,sometimesrelativesprotestedtheburialof
theirdeadintheIbadanchurches.AllenrecordsonAugust4,1874thattherelativesofamanhe
hadburiedinthechurchwerenotpleasedwiththeaction.31Hepromptlyexplainedtothemthe
significanceofaChristianburialandendshisnarrativewiththesubmissionthathebelieveshehas
convincedthemoftheirerrorsandthattheyweresatisfied.However,sincethisisaone-sided
account,thereisnowayofverifyingiftheaggrievedfamilywasactuallypacified.Perhaps,because
26SeealsoRebekahLeeandMeganVaughan,“DeathandDyingintheHistoryofAfricasince1800,”
JournalofAfricanHistory49(2008),352.
27R.B.Hone,SeventeenYearsintheYorubaCountry:MemorialsofAnnaHinderer(London:Seeley,
Jackson&Halliday,1872),123.
28JournalofJamesOkuseinde,August20,1872,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK;JournalofRev.DanielOlubi,June22,1875,ChurchMissionarySocietyArchives,University
ofBirmingham,UK;DiaryofF.L.Akiele,July8,1888,AkinyelePapers,KennethDikeLibrary,Universityof
Ibadan.
29JournalofJamesBarber,October27,1853,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
30Peel,ReligiousEncounterandtheMakingoftheYoruba,237.
31JournalofW.S.Allen,August4,1874,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
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Adeboye: Home Burials, Church Graveyards, and Public Cemeteries
ofthegeneralhostilitytoChristiansinIbadansociety,themissionwasverycarefulnottoaggravate
matters.Civilissuesinnineteenth-centuryIbadanwereasvolatileasitsexternalaffairs.Itwasasif
theentirecommunitysatononebigkegofgunpowder.Anyslightpressurecouldsparkaspateof
civildisorder.32Themissionscertainlywerenotpreparedtobetheonestoprovokeanycrisis.Even
whentheyneededtoburyconvertedslaves,theysoughtthepermissionoftheirmastersbefore
doingso.33Wherepermissionwaswithheld,themissionallowedthemattertorest.Themajorityof
theburialsinthechurchyardwere,therefore,notcontroversial.
AfewmoreWhitemissionagentswhodiedinIbadanwereinterredinthechurch.
IndividualsidentifiedasthepillarsoftheIbadanChristiancommunityandtheirspouseswerealso
givenchurchburials.ThecaseofComfortPhebeOyebodeisrecordedinthejournalsofbothAllen
andDanielOlubi.34Shediedofpost-deliverycomplicationsandwasburiedinthechurchyard
besideherfather,whowasthelatescripturereaderattheAremoCMSchurch.35Herhusbandlater
becamethefirstindigeneofIbadantobeordainedapriestintheAnglicanChurch.Perhapsmore
touchingwerethecasesofchildren.Therewereprobablyasmanychildren’sdeathsrecordedinthe
missionarynarrativesasadults.Infantmortalitywasparticularlyhighinnineteenth-century
Ibadan.Thefamiliesofthenativeagentstoohadtheirshareofthescourge.Allen,forexample,lost
twochildrentosmallpox(onetenmonthsoldandtheothereighteenmonths)between1868and
1869.36HealsorecordedburyingseveralchildrenfromtheChristiancommunitywhohaddiedof
diarrheain1874.37Allthesechildrenwereburiedinthechurchcemetery.Atouchingstorywastold
byDanielOlubiin1876ofafemaleslavebelongingtoanIjebumasterwhodiedwhilethemanwas
awayonajourney.Noneoftheneighborswerewillingtoburythewomanbecauseherownerwasa
particularlycantankerouscharacter.Instead,theydepositedthebodyoutsidethecitybyabrook
andplacedherthree-month-oldinfantinacalabashbesideher.Theinfantwasexposedtoheavy
downpoursbeforeChristiansdiscoveredherandtookherin.Shediedaftereightdays,probablyof
pneumonia.Butbecauseshehadbeenbaptizedafterherinitialrescue,shewasgivenabefitting
Christianburialinthechurchyard.38
ThisincidentshowsthatbaptisminthechurchwasamajorqualificationforaChristian
burial.Butitdidnotalwaysguaranteeit.Anybaptizedmemberthatfellintoapostasywasdenieda
spaceinthecemeteryandultimatelyachurchburial.ThiswasthesadcaseofAbelOderinde.His
father,JamesOderinde,hadbeenthe“headman”ofIbadanChristiansfromthemid-1850suntilhe
diedin1877andhadcontributedsignificantly,asalayleader,tothesurvivalandexpansionof
32Thisthemeisexploredindetailin:RuthWatson,CivilDisorderistheDiseaseofIbadan:Chieftaincy
andCivicCultureinaYorubaCity(Oxford:JamesCurrey,2003).
33JournalofJamesOkuseinde,October2,1871,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
34JournalofRev.DanielOlubi,November23,1877,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK;JournalofW.S.Allen,November23,1877,ChurchMissionarySocietyArchives,University
ofBirmingham,UK.
35JournalofW.S.Allen,November23,1877,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
36JournalofW.S.Allen,October4,1869,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
37JournalofW.S.Allen,March17,1874,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
38JournalofRev.DanielOlubi,October6,1876,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
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The Journal of Traditions & Beliefs, Vol. 2 [2016], Art. 13
Christianityinthatearlyphase.39Afterhisdeath,histwosonsturnedawayfromChristianity.John
OderindebecameaMuslimandtookthenameBakarewhileAbel,hisbrother,becamevery
waywardandimmoral.Thelattereventuallydiedofwhatmissionariescalleda“femaledisease.”
Hismotherwantedhimburiedinthechurchcemeterysothathemight“sleepnearhisfatherand
thathemightbewherehisfatherisinthenextworld.”TheclergydeclinedbecauseAbelhadclearly
deniedthefaithbeforehisdeath.HisbrotherthensentforMuslims,whoburiedhim.40
InallChristianburials,thewoodencoffin,asnotedearlier,playedacentralrole.Butthe
coffingraduallystartedtomakeitsroundsinthewiderIbadansociety.Iteventuallybecamea
symbolofrespectabilityandprestige.EvidencefromCMSnarrativesshowsthatthesocialclassthat
firstembracedtheuseofcoffinsoutsidethechurchwasthatofthetraditionalchiefs.InJuly1874,
BalogunAjobo,afterhehadbeenaskedtocommitsuicidebythetraditionalcouncil,ordereda
coffinforhisburialfromtheChristianMasons.41However,hedidnotkillhimself,butfledthetown
inthedeadofthenight.42ThesecondexampleisthatofChiefAiyejenku,theFoko.Hecommitted
suicidein1877attheinsistenceoftheheadchief.HisfamilyapproachedtheChristianstomakea
coffinforthem,andafterthemasonsgotaclearancefromAareLatoosa,theheadchief,theymade
thecoffin.43Itisinterestingthatthefirstrecordedinstancesofchiefsrequestingtobeburiedin
coffinsweresuicidecases.PoliticallymotivatedsuicideinIbadanattractednotraceofstigmaor
shame.Infact,itwastheheightofheroichonortotakeone’slifeintheheatofapoliticalcontest.
Suchchiefsweregivenstateburialsandtheirdescendantscelebratedthemfortheirbravery,
courage,anddignity.44TheChristiancoffinwasthusanappropriateartifactwithwhichtocelebrate
thispassage.Ithelpedtoadvertisethehonorofthedeceased.Itis,however,notcleariftherewere
anyritualdimensionstothismaterialappropriation.
Bythebeginningofthetwentiethcentury,manymoreChristiandenominationshadjoined
theCMSinIbadan.Notalldevelopedcemeteriesimmediately.However,theRomanCatholic
MissionandtheWesleyanMethodistshadgraveyardswithintheirchurchcompounds.Asmore
peopleconvertedtoChristianitywithease,theuseofthechurchcemeterybecamemorepopularas
anindicatorofa“properChristianburial.”Itwasnotuncommontofindtwodenominationssharing
acemetery.TheOgunpaCMSchurch(laterknownastheSt.JamesAnglicanChurch)hadalarge
cemeteryatOke-Bolaadjoiningthesiteofitsnewchurchbuilding.TheAgbeniMethodistChurch
alsousedthiscemetery.TheMethodistcemetery,establishedaround1908,hadbecomecongested
by1924.45In1936,thetwodenominationseventuallyworkedoutanarrangementwherebythey
contributedequallytothemaintenanceofthecemetery.46Meanwhile,thegraveyardadjoiningthe
mainMethodistChurchatElekurowasalsofull.47ThedistancebetweenElekuroandOke-Bola
39JournalofRev.DanielOlubi,March17,1877,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
40JournalofSamuelJohnson,May14,1881,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
41JournalofW.S.Allen,July22,1874,ChurchMissionarySocietyArchives,Universityof
Birmingham,UK.
42OlufunkeAdeboye,“IkuYaJ’Esin:PoliticallyMotivatedSuicide,SocialHonor,andChieftaincy
PoliticsinEarlyColonialIbadan,”CanadianJournalofAfricanStudies41,no.2(2007),189-225.
43JournalofRev.DanielOlubi,January21-22andFebruary12,1877,ChurchMissionarySociety
Archives,UniversityofBirmingham,UK.
44O.Adeboye,“IkuYaJ’Eesin,”208.
45Ibadan,DistrictOfficer,Ibadan,toSeniorResident,Oyo,November6,1924,NationalArchives,
Ibadan;Principal,WesleyCollege,Ibadan,toSecretary,SouthernProvinces,June22,1925,NationalArchives,
Ibadan.
46A.T.O.Odunsi,TheHistoryoftheCathedralChurchofSt.James,Oke-Bola,Ibadan(Ibadan:SN,
1979),152.
47DistrictOfficer,Ibadan,toResident,OyoProvince,June27,1934,NationalArchives,Ibadan.
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Adeboye: Home Burials, Church Graveyards, and Public Cemeteries
madeitinconvenientformemberstheretopatronizetheCMScemetery.Theyimmediatelyresorted
tohomeburial,invitingtheirpastorstoblesstheportionofthecompoundintendedforthegrave
beforetheinterment.TheexpatriatemissionariesoftheMethodistChurchwerenotcomfortable
withthisarrangementandsomountedintensepressureonthecolonialauthoritiestoeither
expediteactiononplansforapubliccemeteryfromwhichaportioncouldbeallocatedtothem,or
toallowthemissiontoacquireitsownseparatecemetery.48Thepoliticsofthepubliccemeteryare
discussedinthenextsegment.
Meanwhile,MethodistsfromtheAgbeniareacontinuedtopatronizetheCMScemeteryat
Oke-Bola,anditappearstheygotthebetterofthedeal.Thiswasbecausedespitetheanticipation,
especiallyfromtheCMSside,thatthecemeterywouldquicklybecomecongested,itlastedwell
beyondthe1960s.ManyofthemembersoftheOgunpaCMSchurchwereimmigrants.49Atdeath,
theirremainsweretakenbacktotheirhometownsforburial,aswastheYorubapractice,especially
forindividualsofhighstatus.50Infact,suchindividuals,beforetheirdeath,wouldhavebeen
participatingactivelyintheir“hometown”churches,likeattendingspecialprogramssuchas
harvestsandanniversaries,andmakinggenerousdonationstobuildingprojects.Thismeantthat
fewermembersoftheOgunpachurchwereburiedattheOke-Bolacemetery.ThecaseoftheAgbeni
churchwastheexactoppositeofthisbecauseitwaslocatedintheindigenouscoreofIbadan,which
ensuredthatthemajorityofitsmemberswereindigenesofthecity.Fortunately,thisscenariodid
notproduceanymajorfrictionbetweenthetwodenominations.TheRomanCatholicMission,
however,maintainedanexclusivecemetery,whichitwouldnotsharewithProtestantsoranyother
group.51Asthesechurchcemeteriesbecamecongested,theeffortsoftheaffecteddenominationsto
acquirenewspacesforburialbecamesubjecttovariouspoliciesofthecolonialstate.
Meanwhile,thevariousattemptsmadebycolonialauthoritiesfrom1917to1943to
establishapubliccemeteryinIbadanendedinfrustration.Infact,twomajorattemptsweremade
withextensiveplans—firstin1925andlaterin1929—butnotasingledeceasedwasburiedon
thosesites.Thisshows,amongotherthings,alackofpublicenthusiasmfortheproject.Headway
wasmadein1943whenthecolonialgovernmenthandedovertheentireprocessofplanning,
establishing,andadministratingpubliccemeteriestotheNativeAuthority.Asitewasidentifiedon
OyoRoad,closetotherailwayline.Withthehelpoflocalhealthofficials,theNativeAuthority
publishedtheIbadanDivisionNativeAuthorityBurialRulesin1944.Theseruleswereadapted
fromthoseusedinAccra,GoldCoast.Theydifferentiatedbetweenvaultsandgraves,specifiedthe
numberofbodiestobeburiedinagraveandthedepthofagrave,prescribedthedimensionsof
vaults,laiddowntheoperatingprocedureforthecemetery,andchargedafive-shillingfeeforeach
interment.52Thisfeewaslaterincreasedto15shillingsin1949.53Whenthepopulacesawthe
involvementofthetraditionalauthoritiesinthenewpubliccemetery,theybegantopatronizeit.
However,thisresponsewasinitiallyveryslow,andthemostfrequentusersofthecemeterywere
immigrants.Nochiefwaseverburiedinacemetery—whetherchurch-ownedorpublic—duringthe
48PrincipalofWesleyCollege,Ibadan,toDistrictOfficer,Ibadan,May17,1928,NationalArchives,
Ibadan;RevW.F.Mellor,MethodistMission,toDistrictOfficer,Ibadan,January26,1935,NationalArchives,
Ibadan.
49
TheOgunpaCMSChurchwasthemostendowedintermsofmaterialresourcesandwasthefirstof
allIbadanCMSchurchestobemadeacathedralandseatofabishop.
50Odunsi,TheHistoryoftheCathedralChurchofSt.James,153.
51DistrictOfficer,Oyo,toSeniorResident,Oyo,November23,1923,NationalArchives,Ibadan.
52DistrictOfficer,Ibadan,toSeniorResident,Oyo,November26,1943,NationalArchives,Ibadan.
53AmendmenttotheIbadanDivisionNativeAuthorityBurialPlacesRulesof1944,March14,1949,
NationalArchives,Ibadan.
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The Journal of Traditions & Beliefs, Vol. 2 [2016], Art. 13
colonialperiod.OlubadanI.B.Akinyele,thefirstChristianrulerofIbadan,wasinterredatthe
churchyardofSt.Peter’sAnglicanChurch,Aremoin1964.54
Whywasthepubliccemeteryprojectunsuccessfulbefore1943?Severalreasonscouldbe
givenforthis,themostprincipalofwhichwastheculturalfactor.Theideaofapubliccemeterywas
consideredunacceptableformoreorlessthesamereasonsforwhichthechurchcemeterywas
shunnedinthenineteenthcentury.Eveninthetwentiethcentury,non-Christianswerenotatall
willingtoentertaintheidea.ThiswasnotuncommoninIbadan.Inlate-nineteenth-centuryAccra,
thelocalpopulaceinitiallyresistedtheideaofapubliccemetery,buttheywereeventually
compelledbythecolonialauthoritiestouseit.55Anotherreasonwasthattheideaofapublic
cemeterywasanimposition.Thepeoplewereneitherconsultednorcarriedalonguntilthe1940s.
Iftheywereconsulted,theywouldmostlikelyhaveobjectedtotheidea.However,continuous
dialoguewouldmostlikelyhavebrokentheicemuchearlierthan1943.
Again,howdoesoneaccountforthegrowingpopularityofthechurchgraveyardatatime
whentheideaofapubliccemeterywasbecomingincreasinglydistastefullocally?Theanswerto
thiscanbefoundinwhatisheretermedthe“religiousprivatization”ofthechurchcemetery.Inthe
Christianimagination,thechurchgraveyardwasnotseenasapublicspace.Itwasaprivateresting
placewhereoneexpectedtorejoinothermembersoftheChristiancommunitywhohadgone
ahead.Infact,theideaofdoublevaultsbecameverypopularinchurchcemeteries.Manycouples,
familymembers,orfriendschosethedoublevault.Afterthefirstinterment,thesecondspacewas
reserveduntilthedeathoftheotheroccupant.Moreover,theresidentialpatternandgeographical
spreadofIbadanChristiansrevealedhighconcentrationsofChristianfamiliesaroundtheearlyCMS
churches;e.g.,Kudeti,Aremo,andYemetu.Again,thefactthatmanyfamiliesacquiredChristian
identitiesinthetwentiethcenturymadetheideaofburialinachurchcemeteryparticularly
desirable,asfamilymembersanticipatedwithperfectequanimitytheirownfinalreposeinthe
churchyardwheretheycouldjointheirkininpreparationforthefinalresurrectionofthedead,as
postulatedbyChristiantheology.Thepubliccemeterycouldnotbelocatedwithinthisdiscourse.It
hadnospiritualambienceandnowayofconnectingdepartedsoulswiththeirlovedones.Tomake
mattersworse,theearlysiteswerefarremovedfromhumanhabitation.Itwasalsopossible,aswas
thecaseamongtheGainAccra,thatmanyoftheeldersconvertedtoChristianitybecauseburialina
churchcemeterywasseentobemorerespectableandclosertohomethanburialinapublic
cemetery.56
TheattitudeofMuslimstoallthesewasslightlydifferent.Attheinaugurationofthe
managementboardoftheaborted1929cemetery,theChiefImam,whowasalsoamember,madeit
clearthatMuslimswouldprefertohavetheirownexclusivecemetery.Therefore,itwouldseem
thatMuslims,inprinciple,werenotagainstapubliccemeteryaslongastheydidnothavetoshare
itwithothergroups.Sincethiswasnotimmediatelygrantedtothem,theycontinuedtoburytheir
deadintheircompounds,justastraditionalistscontinuedhomeburialuntilsuchatimethatthey
encounteredtheforcesofolaju(enlightenment,progress,development)drivenbyeducation,travel,
modernity,andexposuretooutsideinfluences.
Socio-CulturalImpactofChangesinMortuaryPractice
TransformationsinburialpracticesalsoproducedotherwidespreadchangesinIbadansociety.In
otherwords,theimpactofChristianburialswentbeyondtheconfinesoftheChristiancommunity.
Firstwastheissueofsocialprestige.WithintheChristiancommunity,intermentinthechurchyard
54J.A.Ayorinde,ItanIgbesiAiyeObaAkinyele[ABiographyofObaAkinyele](Ibadan:University
Press,1974).
55JohnParker,“TheCulturalPoliticsofDeathandBurialinEarlyColonialAccra,”inAfrica’sUrban
Past,eds.DavidM.Anderson&RichardRathbone(Oxford:JamesCurrey,2000),205-221.
56Parker,“CulturalPolitics,”214.
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Adeboye: Home Burials, Church Graveyards, and Public Cemeteries
wastheultimatemarkerofChristianidentityandrespectability.Theuseofthecoffinalsoenhanced
thisprestige,andasnotedearlier,thiswaswidelyadoptedbyothersoutsidetheChristian
community.Laterinthetwentiethcentury,beautifullydesignedandimportedcasketswere
broughtintopublicizethewealthandstatusofthedeceasedorthatoftheirsurvivors.Earlychurch
leadersinthenineteenthcenturyhadfrownedagainstelaboratefeastsandtheconspicuousdisplay
ofwealthatburials.However,graduallysomeelementsoftraditionalfuneralscreptintoChristian
burials.Someofthesewerelateradoptedandregulatedbythechurch.
Firstwasthetraditionalwatchnight,locallycalledaisun,whichtookplaceanightortwo
beforeinterment.Variousritualsandthechantingoftheorikiofthedepartedmarkedthis;allof
thesewereinterspersedwithmusic.TheChristianversioncalled“wake-keeping”tookplaceonthe
eveoftheburial,andwascharacterizedbythesingingofhymns,Biblereadings,andprayerforthe
familyofthedeceased.Thereafter,guestswerefed.
Secondwastheijade(outing),whichtookplaceafterburial.Intraditionalsettings,thistook
placeseveraldaysaftertheburialwhenthechildrenofthedeceased,dressedintheirbest,danced
aroundtheirneighborhoodwithfriendsandtheiregbe(association)members,stoppingatvarious
homestothankthosewhohadhelpedorvisitedthemduringtheburial.Duringthisouting,gifts
werealsopresentedtothem.TheChristianversionwasmoreofathanksgivingservicewherethe
familyofthedeceasedcametothankGodandothermembersoftheChristiancommunityfortheir
contributionstowardthesuccessoftheburial.Manyguestsfromoutoftownwhocouldnotattend
theactualburialduetoshortnoticeorotherreasonsusuallycamefortheoutingservice,andthey
wereusuallytreatedtoafeastinthehomeofthedeceasedaftertheservice.57
Thirdwasthe“secondburial”intraditionalpractice.Thiswaseuphemisticallycalledpipaoku-legbe-da(turningthesideofthedead).Ifamanorwomanwasconsiderednottobe“properly
buried”becausehischildrenweretooyoungtofulfillallnecessaryobligationsatthetimeofhis/her
burial,a“secondburial”couldbeorganizedafterthechildrencameofageandwerewellableto
shouldertheresponsibilitiesoftheburialritualsandfeasts.Thespacebetweenthefirstandsecond
burialscouldbeanythingfromtwotofiftyyears!Inmanycases,the“secondburial”wassimplya
displayofwealthandlavishfeasting,coupledwiththerenovationofthegrave.Christiansdidnot
undertake"secondburials."However,theyappropriatedthememorialservice,whichwasa
universalpracticeamongChristians,andengrafteduponitaspectsofthe“secondburial.”The
memorialservicewasachurchserviceheldinremembranceofthedeparted.Nospecialperiod
betweendeathandthememorialservicewasstipulated,althoughthelogicoftheideawastomake
itanannualevent.However,thechoiceofwhentoorganizetheservicedependedonthefinancial
strengthofthechildrenofthedeceased.Thisisbecausethechurchexpectedthemtomakea
generousdonationtoitinhonoroftheirparents.Suchdonationsrangedfromtheinstallationof
newpewsorpulpit,thepurchaseofchoirrobes,achurchorgan,othermusicalinstruments,or
contributingcashtowardanewbuildingproject.58Theentertainmentofgueststhatfollowedthe
servicewasnotexpectedtobealavishaffair,butinthespiritofthetraditional“secondburial,”it
was,inmostcases,turnedintoanoccasiontoadvertisethe“comingofage”andwealthofthe
childrenofthedeparted.59
Itwasnotinallcasesthatthefamilyofthedepartedorganizedmemorialservices.
Sometimes,churchsocieties,clubs,orotherorganizationstowhichthedeceasedbelonged
arrangedmemorialservicesintheirhonor.AremarkablecasewaswhentheFreemasonsofSt.
David’sLodgeorganizedamemorialserviceforfiveoftheirdeparted“brethren”attheSt.James
AnglicanChurch,Oke-Bola,onJune25,1944.60Suchaservicewouldhavebeenfrownedupon
57Forexample,seeYorubaNews,August2,1938andSouthernNigeriaDefender,June28,1948.
58Odunsi,TheHistoryoftheCathedralChurchofSt.James,153-154.
59WesternEcho,February3,1948.
60Odunsi,TheHistoryoftheCathedralChurchofSt.James,155.
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The Journal of Traditions & Beliefs, Vol. 2 [2016], Art. 13
today,giventheunpopularityofFreemasonsandothersuch“secretsocieties”inChristiancircles.
However,intheperiodcoveredbythisessay,itwasquiteanormalthing,asmanyoftheclergy
werepopularmasons,activeinvariouslodgesalloverNigeriaandeveninotherpartsofWest
Africa.
Finally,thereremainedanaspectofthefuneralthatthechurchfounddifficulttoregulate.
Thatwasthescaleoftheburialfeastandostentationdisplayedbythefamilyofthedeceased.Any
opportunitytodisplaywealthwasseizedbymanyofthepeople,beit“firstburial,”“secondburial,”
“outing,”or“memorialservice.”WhiletheaverageChristianensuredthattheburialofhisorher
departedparentwasanon-lavishaffair,therewerestillafewwhowentalltheway.Onesuch
exampleisprovidedbythechildrenofadedicatedmemberofAgbeniMethodistChurchwho
celebratedthefirstyearanniversaryofherdeath“instyle.”ThememorialserviceheldonFebruary
1,1948atthechurchwasactuallyprecededbywhatalocalnewspapercalleda“GrandWaking”
(all-nightparty)onSaturday,January31,1948.61ItappearsIbadanChristianswereneverableto
completelyshakeofftheYorubaemphasisonostentationandlavishdisplayasanimportant
componentofa“properburial.”
Conclusion
Thetransitionfromthepracticeofintramuralsepulturetopubliccemeterieswascharacterizedby
intensetensionandnegotiationsasdemonstratedinthisstudy.Theassaultsontraditionalcultural
practicesbyearlyChristiansandhowchurchburialsandtheuseofcoffinsgraduallybecame
popularizedhavebeenseen.Thesocialimplicationsofalltheseoccurrenceshavealsobeen
discussed,particularlythoseintheareaofprestigeandrespectability.
Inaddition,otherinferencescouldbemadefromthisstudy.First,theencounterbetween
traditionalandChristianmortuarypracticesdidnotgenerateonlytensionsandconflicts,butover
timepromotedmutualappropriationofdesirableelements.Second,therewasachangingdefinition
ofwhatconstitutedaproperandbefittingburial.Thisemphasisonproprietyunderscoresthe
concernsofthepeople(Christiansandnon-Christians)regardingasmoothtransitionofthe
deceasedintoafterlife.Italsodemonstratesthefactthatsocietyconsideredtheburialofaged
parentsasanoccasionfortheirchildrentoadvertisetheirwealthandconfirmtheirsocialstatus
throughconspicuousconsumptionanddisplay.Third,theexperiencesofbothcolonialand
traditionalauthoritiesinIbadanshowthatcompulsionisanirrelevanttoolinadministering
culturalmatterssuchasburialpractices.Theremainsofadepartedkinwas,andstillis,considered
thepropertyoftheliving,andreligiousconsiderationsplayacrucialroleinthewaytheremainsare
laidtorest.Anyregulationthatignoresthisandtreatsburialasameredisposalofhumanremains
withnorespectforculturalandreligioussensibilitiesisboundtoremainunpopular.Finally,the
impactofChristianburialonthelandscapeisimmense.Unlikepre-Christiantimeswhenthe
traditionalmodeofburialleftlittlenoticeablemarkonthetownscape,thesamecannotbesaidof
Christianburials.Extensivegraveyardsweresituatedclosetochurchcompoundswithwell-laid-out
andwhitewashedorbrightlypaintedtombstones.Itwasasifachurch’sdesignwasnotcomplete
withouttheadjacentgraveyard.Thatimprintonthecity’siconographyhasremainedindelible.
61WesternEcho,February3,1948.
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