Socio-Economic Transformation of Akan Funeral Rites in Ghana: The Changing Process

Abstract

Cultural traditions at the end of life solidify societal members. As the world becomes more globalized, socio-economic factors affect how traditional practices are expressed, and the role and toll they make on modern societies. This article examines the contemporary Akan funeral practices in Ghana. Akan lineage members, from birth through puberty, marriage, maturity, old age, go through various rites of passage that bond them culturally and spiritually to others in society. One such ritual is funeral celebration. Funeral celebration, an old practice, has always been at the heart of public social events of Akan people. However, the changes in Ghanaian Akan funerals over the past 4 decades, and their impact on the people, make this an important topic. The article describes the Akan belief of life after death, the respect accorded to the dead, the prestige associated with successful funeral celebrations, and socio-economic factors that continue to shape Akan funeral practices. Socio-economic impact and the resulting challenges are discussed.

Suicide and Mortuary Beliefs and Practices of the Akan of Ghana

“…The study has several potential benefits. First, it contributes to the growing local and international literature regarding mortuary beliefs and practices (Aborampah, 1999; Arhin, 1994; Boateng & Anngela-Cole, 2012; Chukwukere, 1981; De Witte, 2003; Gilbert, 1988; Jindra & Noret, 2011; Mbiti, 1970; McCaskie, 2006) and advances current understandings of the cultural meanings and responses to suicide in non-Western societies (e.g., Adinkrah, 2012a; Colucci & Lester, 2013; Mugisha, Hjelmeland, Kinyada, & Knizek, 2011). At present, there is a dearth of information about suicide and public attitudes toward the behavior in many African countries despite suggestions that the suicide rate is increasing in many of these societies (“Concern Over Rising Suicide Cases,” 2013; “Five Ghanaians Commit Suicide Daily,” 2012; Pinielo & Botlhoko, 2010).…”

“…It must be stated at the outset that Akan mortuary beliefs and practices, as with other aspects of Akan culture, are conceived as mutable, undergoing evolution over time and susceptible to influences of cultural diffusion and globalization (Arhin, 1994; Boateng & Anngela-Cole, 2012; McCaskie, 2006).…”

Widowhood practices and impacts on women in Sub-Saharan Africa: An empowerment perspective

“…Hence, ritual purifications are performed to placate or ward off the spirit of the dead husband, or the widow may become barren for life. In Ghana, widows are also put in seclusion on the death of their husbands (Boateng, 2012; Sossou, 2002).…”

COVID-19 private burial with 25 persons in the lens of the mortuary rites culture in Ghana

“…The items that the deceased would need for this journey, such as money to buy essential items are provided in his grave (Adom, 2014). The proper mortuary rites, where all cultural protocols are observed, is a prerequisite for the departed soul to willingly and readily welcome the living who would eventually die, to the ancestral world (Boateng & Anngela-Cole, 2012). Aside from this, 'befitting' or 'proper' mortuary rites are largely determined by its grandeur, such as the large number of mourners, and the large investments in food, drinks, music, and dancing for sympathizers (Arhin-Sam, 2014).…”

“…Among individual families in Ghanaian society, mortuary rites are avenues to demonstrate publicly that they conform with the Ghanaian cultural values, especially the rich mortuary culture (Potocnick, 2017). Mortuary rites are social events that help in maintaining social cohesion and unity while reaffirming the cultural values in Ghanaian society (Boateng & Anngela-Cole, 2012). Members of the Ghanaian society offer social support to the bereaved family by providing cash donations and other material donations such as food, drinks, etc.…”