From Life to Death: Death and Dying Beliefs of the Yoruba
Temilorun Akinola
I am a fourth-year psychology major at the University of Saskatchewan. Although I currently live in Canada, I was born and raised in Nigeria, so I see the world from two cultural lenses. I am passionate about cross-cultural psychological research and would like to spend the rest of my life applying and conducting research to improve the psychological well-being of Black families and individuals worldwide.
Abstract
Death is an uncomfortable subject for many individuals, as it is often associated with dreadful and difficult transitions. Transition into old age, the transition from being healthy to coping with a terminal illness, or the transition into bereavement from a loved one's death are generally challenging for many. Thus, cultures have developed belief systems that help them cope with the transitions associated with death and dying. The Yoruba people of Southwestern Yoruba possess certain beliefs within their worldview that explain some of their practices surrounding death and dying. This paper explores the ideas of predestination and reincarnation by reviewing the available literature on these beliefs. Predestination is defined as the belief that one's life and death have been mapped out before birth (Dixey, 1999), and reincarnation is defined as the idea that life does not end at death but is a transition into a different life (Oripeloye, 2016). The beliefs of reincarnation and predestination play essential roles in shaping funeral practices among the Yoruba. This paper claims that a review of the Yoruba worldview surrounding death and dying is vital in demonstrating how cultures may display congruence with current knowledge on death and dying practices while also highlighting differences in cultural patterns. It concludes by emphasizing the necessity for a non-judgemental and culturally sensitive approach to caring for the dying and the bereaved.
From Life to Death: Death and Dying Beliefs of the Yoruba
Although death and life are two sides of the same coin, individuals often attempt to dissociate the reality of death from the process of life. However, an openness about death and dying helps improve the richness of life and living (Corr et al., 2019). One important lesson learned from studying death-related topics is that life and death do not only involve individuals; communities are an integral aspect of death, dying and bereavement (Corr et al., 2019). Death is, above all, an individual experience in the way it affects the person who dies. Nevertheless, the death of an individual is usually consequential for other people and aspects of society as well (Corr, 2014). In this sense, death is also a cultural experience because people face death as members of societies with expectations, rules, motives, and symbols that influence their encounters with the phenomenon (Corr et al., 2019). Since the beliefs and practices that a society has constructed around death and dying affect individual experiences, it is essential to study cultural beliefs and practices around death and dying.
All cultures have a death system; that is, they have a socio-physical network system through which individuals can approach the issue of their mortality (Corr, 2014). Through these death systems, societies cope with the challenges that death and dying impose on humanity. This paper focuses on the Yoruba, the ancestral inhabitants of Southwestern Nigeria, whose unique system for expressing their relationship with death and dying highlights the importance of a culturally specific approach to end-of-life care and grief. The Yoruba have a very distinct culture that includes the Yoruba language, which has several dialects, a kinship system, and its own belief system (Adamoloekun, 2001). This paper discusses the meaning of death and dying from the Yoruba's perspective. Specifically, it explores the Yoruba beliefs of predestination and reincarnation and how they affect some Yoruba practices and attitudes toward death and dying. Predestination is the idea that one's life and death have been mapped out and determined before death (Dixey, 1999), and reincarnation is the idea that life does not end in death but is a transition into rebirth (Oripeloye, 2016). I will also examine some of the questions left unanswered in my review of the literature. Lastly, I will discuss how this description of the Yoruba worldview can inform a better psychological understanding of death and dying in a more general context. In this paper, I aim to highlight the Yoruba beliefs of predestination and reincarnation, thereby presenting a richer and more diverse understanding of attitudes and practices surrounding death and dying within the Yoruba context and, ultimately, within a more general context as well.
Fatalism and Predestination
To understand Yoruba attitudes around death and dying, one must examine the culture's world view of predestination. Death, except at old age, is often accredited to spiritual forces. Dixie (1999) notes that in the Yoruba worldview, predestination is the idea that Olodumare, the creator of life, seals every individual's fate before they arrive in the world. Each person's ori, roughly translated as destiny, has been chosen for them to regulate their life according to the wishes of divinities. It is possible to find out what life has in store for a person by consulting a priest or a diviner. However, one cannot alter the course of one's life. Dixey also highlights the common Yoruba conception that the only responsibility individuals have as human beings is to follow priests and diviners' guidance, as the full responsibility of life ultimately belongs to a deity. Predestination is therefore often given as an explanation for misfortune, including accidents, illness, and death. A person's death is said to mark the end of the play-out of their destiny on earth (Oyelakin, 2013).
Oyelakin (2013) argues that there is a contradictory relationship between the Yoruba traditional belief in destiny and the culture's attitude toward death. The Yoruba categorize death as either sorrowful or non-sorrowful death. Sorrowful deaths are deaths of people classified as omode (young persons) or odo (youths), while non-sorrowful deaths are deaths of those classified as agba (elderly persons). The Yoruba believe that a non-sorrowful death should be celebrated because the deceased is going home to be with their ancestors. According to Oyelakin, the idea of predestination should mean that there should be no unexpected death, since every person dies precisely when they have been destined to die. Therefore, if the nature and cause of every individual's death is part of their destiny, then there should be no sudden death and, consequently, no sorrowful deaths.
In contrast to Oyelakin's point of view, some philosophers have argued for a soft-deterministic approach to the concept of the Yoruba's predeterminism. Balogun (2007), for instance, argues that one's destiny can be altered. Since the Yoruba believe in the power of individual responsibility, there are specific measures one can take to modify a bad destiny for good. Likewise, a person's destiny can be altered negatively either by the hands of evil spiritual forces or due to personal failures like laziness. Thus, death can be considered sorrowful when it is perceived that an individual could not fulfill their destiny because their good destiny was negatively altered.
Reincarnation
The Yoruba believe that humans live, die, and are reborn, and that every person originates either from the gods or from one's ancestors from either parent’s side (Adamolekun, 2001). Osanyinbi and Falana (2016) indicate that the Yoruba believe that death is a separation of the soul from the body, but it is only a transition from the world of humans to the world of spirits. According to the Yoruba, when a person dies, their personality soul, which is their real human essence, is separated from their physical body. Life after birth is in orun (heaven), and there are two sections of orun – orunrere (good heaven) and orunapaadi (bad heaven) (Osanyainbi & Falana, 2016). Good people are rewarded with orunrere, and bad people are kept in orunapadi as punishment for their sins. People in orunrere are allowed to intervene in the affairs of their remaining relatives on earth and may decide to reincarnate as a child to help family members. A child born into a family right after an older family member's death is said to be the reincarnation of the deceased, who has chosen to return to their family out of love. These children are often endowed with names like Babatunde (father has returned), Sehinde (come back), Yetunde (mother has returned), or Iyabo (mother has come).
Funeral Practices
The Yoruba beliefs of predestination and reincarnation play critical roles in shaping the culture's practices surrounding death and dying, including funeral rituals. Funeral ceremonies are significant to the Yoruba, and they vary greatly (Adamolekun, 2001). The nature and cause of a person's death usually determine the quality of the individual's funeral (Adamolekun, 2001). For example, the death of a child or a youth is considered sorrowful, as the Yoruba would say that such a person did not fulfill their destiny (Oyelakin, 2013). Thus, children's burials are brief, without the traditional funeral wailing and music, which celebrate the deceased's life. Adamolekun notes that, on the other hand, the funeral is usually elaborate when an older person dies. The ceremony is characterized by music, dancing, and feasting to celebrate the fulfillment and success of the deceased's life and destiny.
Since the Yoruba believe that death is not the end of life but only a transitory process, funerals are regarded as a vital avenue to convey the dead person's spirit from earth to join their ancestors in the spirit world (Adamolekun, 2001). Adamolekun (2001) also highlights the Yoruba belief that death does not break the communication line between ancestors and descendants if the descendants continue to address the dead and ask for their support and protection. Thus, when an older person dies, it is not uncommon for the survivors to try to please their deceased parent by throwing a lavish funeral. Many do this in hopes that the dead would be happy with the family and thereby choose to return to the family.
Summary
Thus far, I have reviewed available literature on the Yoruba's beliefs of predestination and reincarnation and how they shape some of their funeral practices. The Yoruba believe that human beings do not choose the play-out of their lives, as a deity has determined this before individuals are born (Dixie, 1999; Oyelakin, 2013). Considering this worldview, the date and time of a person's death are not within their power to change. However, some philosophers believe that the Yoruba hold a soft deterministic perspective that poses that one's destiny can be altered (Balogun, 2007). Thus, when it is perceived that the deceased died young because their destiny was modified, funeral rituals are kept simple and without elaborate rites and celebration, as the death is regarded as sorrowful (Adamolekun, 2001). However, when a person of old age dies, funeral ceremonies are lavish and joyful, as the deceased successful life is celebrated (Adamolekun, 2001).
The Yoruba also believe that when an elderly deceased is pleased with their relative, they may decide to reincarnate as a child in the family (Osanyinbi & Falana, 2016). Therefore, when a child is born right after an older family member's death, the child is regarded as an incarnate of the recently deceased. So, family members throw elaborate funeral ceremonies to please the dead hoping that they would decide to return to them as an expression of their love (Adamolekun, 2001).
Question of Concern
It is important to note that this literature review is limited, as few of the sources cited are current since there are not many recent papers on the topic at hand. Thus, some questions remain unanswered. For instance, although predeterminism and reincarnation make up a significant part of the traditional Yoruba worldview and influence funeral rituals and practices, it is unclear how these beliefs shape the attitudes surrounding death and dying among contemporary Yoruba individuals. Most studies on the Yoruba's death and dying beliefs and practices have focused on describing traditional practices rather than exploring how these practices and beliefs are translated in contemporary Yoruba societies. For instance, Lawal et al. (2013) investigated the funeral activities of a Yoruba group in Kisi town, and they found that members of this community continue to practice many indigenous funeral rites. They also found that Christian and Muslim rituals have also infiltrated funeral ceremonies, as many Yoruba families combine indigenous traditions with religious customs from their affiliated religion. However, the study fails to provide insight into the relationship between current beliefs surrounding death and dying and the observed practices.
Although the Yoruba continue to practice indigenous rites and traditions, their beliefs about these practices remain unclear. Christianity, Islam, and westernization have played critical roles in shaping the modern, post-colonial Yoruba socio-cultural environment (Aghalino & Elugbaju, 2021; Ikotun, 2013). Few Yoruba individuals still follow the Yoruba traditional religion, and many identify as either Christian or Muslim (Ogunleye, 2015). Thus, it is essential to understand how these beliefs influence Yoruba individuals' attitudes in the twenty-first century. Do Christian or Muslim Yorubas today still hold these beliefs? How strongly do they identify with these beliefs, and how much do these beliefs affect their attitudes towards death and dying? It would be helpful for further research to investigate these questions.
Discussion and Conclusion
Knowing about death and dying from the Yoruba perspective informs a better psychological understanding of death and dying in a broader cultural context. Family members, friends, and others involved in caring for the dying and the bereaved would benefit from this perspective. For instance, Yoruba beliefs like predestination and reincarnation may be regarded as avenues for individuals in the cultural group to engage in meaning reconstruction. Meaning reconstruction points to a bereaved person's efforts to make sense of loss by finding or creating meaning in the death of a loved one and their new lives without the deceased (Corr et al., 2019). A belief like predestination is a way to make sense and create meaning out of a loved one's unexpected death. According to Neimeyer (2000), one of the three principles involved in meaning reconstruction is that grieving involves reasserting a world of meaning challenged by loss. For example, a Yoruba woman grieving the loss of her child may find meaning in the belief that the child died young because their good destiny was altered or that it was never in the child's destiny to live a long life. Holding on to a belief like this may be effective in reconstructing her world of meaning and providing resonance.
Likewise, the belief in reincarnation also works to assist meaning reconstruction. Another principle in meaning reconstruction is that adapting to bereavement usually entails redefining a continued bond with the deceased (Neimeyer, 2000). Research has shown that it is vital for many bereaved persons to maintain some form of continuing bonds with the dead (Corr et al., 2019). Corr et al. define continuing bond as an ongoing connection with some form of transformed representation of the deceased that allows the deceased to constantly remain in the lives of the bereaved. For the Yoruba, believing that their recently deceased father or mother has returned to them in the form of a baby allows them to form a lasting, continuing bond with the recently deceased. It provides comfort in the assumption that they have not completely lost the dead and comfort and happiness in the thought that the deceased loved them enough to choose to return.
The knowledge described in this paper on the Yoruba worldview around death and dying is essential in pointing out the significance of studying cultural patterns in death and dying. The beliefs behind death and dying practices in Yoruba culture may seem absurd or puzzling to foreigners. However, these beliefs are critical to the Yoruba worldview and may form essential aspects of a Yoruba individual's identity and outlook on life. Thus, it is beneficial to appreciate that individuals usually belong to cultures; and since cultures vary in their customs, beliefs, attitudes and practices, individuals should also be expected to vary in how they approach life, death, dying, and bereavement. Appreciating the feelings and beliefs of the dying and bereaved are critical in providing them psychological care (Harris, 2010). The psychological dimension of care for the dying and bereaved involves actively listening to them and validating their worth and humanity with care and compassion (Corr et al., 2019). When caregivers know and accept that there are multiple ways of being human and, therefore, various forms of interacting with death, they become better equipped to tend to the psychological needs of the dying and bereaved.
In light of the preceding points, friends, family members, and professional practitioners involved in caring for the dying or the bereaved should adopt a culturally sensitive approach rather than an ethnocentric and judgemental approach. A belief held by a Yoruba older person on their death-bed that they might return to their family as a grandchild might be labeled as delusion by an outsider, but may be a major source of hope to both the dying and the bereaved in an otherwise daunting situation. Thus, it would be beneficial for caregivers to recognize and appreciate the meaning and value that individuals from diverse cultures place on certain beliefs, rituals, and practices.
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