Roadside corpses in Nigeria: social anonymity, public morality, and (in)dignity of the human body

Shifts in social support: A phenomenographic study of Nigerian women who have had a stillborn baby

“…Source: Olasupo (2018) The ability of a bereaved person to give the deceased a dignified burial is a significant cultural expectation. But central to this is the significance of home burial, which many believed is essential for a smooth transition to the afterlife and which also guarantees proximity of the bereaved with the spirit of the deceased (Adeboye, 2016;Lawuyi & Olupona, 1988;Ololajulo, 2017). In the mixed-methods study conducted by Lawal et al (2013), 81% of participants believed that home funerals are a means to show respect and appreciation for the life of the deceased.…”

“…Another important aspect of grief among the Yoruba that has relevance for stillbirth bereavement refers to the aspect of human memory that seeks answers and clarity regarding the facts surrounding the death. Adamolekun (2001) and Ololajulo (2017) wrote that Yoruba grief work is about seeking clarity about such things like whether the death really took place, how and why it took place and when and who might be responsible. Thus, rituals like viewing the body, the gathering of family and friends, the eulogy and lowering of the body into the grave help the bereaved person to assimilate the loss (Ololajulo, 2017).…”

“…Adamolekun (2001) and Ololajulo (2017) wrote that Yoruba grief work is about seeking clarity about such things like whether the death really took place, how and why it took place and when and who might be responsible. Thus, rituals like viewing the body, the gathering of family and friends, the eulogy and lowering of the body into the grave help the bereaved person to assimilate the loss (Ololajulo, 2017). Findings from informal interviews and content analysis of social media illustrations of roadside corpses in two Yoruba states in Nigeria revealed that the inability to find answers to the cause of death or to know what happens to the body of the dead simply means "the body does not have people" (Ololajulo, 2017, p. 253).…”

“…When a bereaved individual observes the necessary rituals matching the status of the dead as described above, there is a sense of fulfilment, contentment and approval from the community through the giving of gifts, money and other resources needed to readjust to the loss (Adamolekun, 2001;Ogbuagu, 1988;Ololajulo, 2017). Some authors (Adeboye, 2016;Ogbuagu, 1989;Ukeh, 2013) have noted that the Yoruba people will go to any length and spend the last of their resources to celebrate the life of the deceased.…”

“…Some authors (Adeboye, 2016;Ogbuagu, 1989;Ukeh, 2013) have noted that the Yoruba people will go to any length and spend the last of their resources to celebrate the life of the deceased. Thus, it is not unusual for Yoruba Christians to keep the bodies of their dead in the morgue for several months in order to accumulate the resources necessary for a befitting burial ceremony for the dead (Ogbuagu, 1988;Ololajulo, 2017). It has also been observed that the society looks down on those who do not bury their dead in a befitting way and there is often societal pressure accompanying how well a funeral ceremony is performed (Adeboye, 2016;Ogbuagu, 1989;Ukeh, 2013).…”