Obituary and Ancestral Worship: Analysis of A Contemporary Cultural Form in Nigeria

Abstract

The understanding of the worldviews in obituaries has been approached from various vantage points. Some have focussed the linguistic content, the metaphors most especially (Kachru 1983; Lawuyi 1986a), while others have concentrated attention on the cultural presuppositions about social stratification and prestige (Lawuyi 1986b). It is argued that as a public symbol of image constructions, the obituaries represent the reality of the Nigerian society in that the persisting inequality in the society, and the civil hierarchies that support it, become codified in the types of publications sponsored. Whereas various forms of advertisements exist, the choice of the newspaper and the type of publication adopted indicate that social stratification (whether in terms of status or economic standing) is actively promoted for the purposes of conveying ideas of difference. The age factor in the construction of this difference is yet to be examined. We would in this paper raise the relationship between age and death in the framework of ancestral beliefs. We would specifically examine the Daily Times publications of Nigeria for the manner in which the patrons continue to express ideas of ancestral beliefs. Our data is on the Yoruba of Southwestern Nigeria. In this patrilineal, highly stratified, and exogamous society, the ancestors are old people; they are elders above 60 years of age. Ancestors have offspring (Lucas 1948), one of whom must be a male. And because ancestors are themselves male (Eades 1980), their worship is conducted by the male folk. Indeed, in all matters pertaining to ancestral cult and worship the females are excluded (Westcott and MortonWilliams, 1962). Even the males who become ancestors do so only after proper burial with funeral rites appropriate to the statuses of the deceased is conducted by their eldest sons (Lucas 1948). It has been suggested that the form of spiritual relationship between the eldest son and the father, both of whom are vested with authority and responsibility, indicates that the essential purpose of ancestral worship is the extension of the authority component in the jural relations of successive generations (Fortes 1966). The relationship between the ancestors and their descent groups is, however, one of guidance and protection. Ancestral worship serves as a means of appeasing the ancestors who, actually, never truly depart the world; rather, they visit it from time to time as punitive or