Ogunleye Busuyi Kehinde,
56, Ilana Street, Ipele, Ondo State,
ogunleyebusuyi4@gmail.com
+234-7067519095
I was in Primary One at the Saint Stephens Mercy Nursery and Primary School, Ipele when my Great Grandmother, Mrs Ajoke Julianah Olomiye (wife of Pa Olomiye, a former Olótén of Ujan Community) passed away to join her ancestors at the age of 108. It was in the year 2000. As a young lad who could barely understand the whole processes and the circumstances surrounding such event, all I know was that wailing was minimal. Mama lived a fulfilled life. She was old enough to receive the common appellate of “Call to Glory”.
The burial rites and ceremony of my Great Grandmother still resonates in my memory till today. I vividly remembered that our house was the busiest in the street and there were plenty of food to eat. In fact, I had missed school for two days and I never regretted I did (smile).
Basically, the burial rites and ceremony was monumental and significant enough to be tagged as a cultural symbol. It was an occasion I will live to always remember. Madam Ajoke Julianah Olomiye was a celebrant in her own funeral. She was part of the magnificent feasting.
Ìsìnkú refers to the burial rites which are the final steps carried out for or regarding a person or people who have passed on. For someone who has lived a good and long life, their passing is celebrated with dancing, merriment and joy. However, there are other types of death which are seen as very saddening such as the death of children. Where a sad death has occurred there is no funfare or celebration, the deceased are buried quickly and people mourn.
Traditionally, causes of deaths are typically classified under one of these categories:
Àìsàn (Illness)
Ìjànbá óríṣiríṣi (Unforeseen mishaps/ accidents)
Ikú Àìtọ́jọ́ (untimely/premature death)
Fífọwọrọríkú (dying peacefully)
By and large, there are some steps been taken when someone dies. They may include:
Ìtúfọ̀ (announcement);
Before publicly breaking the news, the deceased is covered in white clothes and their surroundings redone and prepared for mourners and comforters so that the corpse is met in a decent state. Money for the announcement and money for the land where the deceased is to be buried is paid.
Ìtọ́jú òkú (caring for the corpse);
The corpse is given a bath taking extra care with the soap and sponge to make it as clean as possible (males give a male corpse a bath and females give a female corpse a bath). Male corpses would have their heads shaved and are clothe. Female corpses will get a new hairdo and be clothed. Other than the clothes worn, the corpse is then “packaged” in a variety of other clothes
Títẹ́ òkú ní ìtẹ́ ẹ̀yẹ (lying in state);
After the corpse has been given a bath and dressed up in white, perfumes are used on the deceased on a mat. The body openings such as the mouth, nose and ears are blocked with thread but in present day cotton wool. Their place is decorated and they are laid out in the open whilst women of the household praise, hail and say the oriki of the deceased.
The above steps are not uncommon when it comes to burial rites in Ipele. The uniqueness of burial ceremony and rites in Ipele is associated with ample preparation and elaborate funfair, especially when the deceased died at an appreciable age. However, it the death is untimely, then little or not festivity is attached. The people are bereaved to have lost someone who is still very much in his prime.
Burial rites and ceremony in Ipele is associated to religion. Yes, religion! This is because the peoples of Ipele are highly religious who hold firmly to their beliefs. The burial rites are conducted based on the religion of the deceased – Christianity, Islam and Traditional Belief. Although, it is important to say that the three share conspicuous similarities.
Before diving into their similarity, let us focus on the contrasts. First, for instance, if an Ode (Hunter) dies, it may be needless to take him to church for prayers. His fellow hunters form the congregation of service. They all converge to celebrate his lifetime through their distinctive hunting songs. This is called “ìpa’de”. The family of the dead provides items that will make the event remarkable such as schnapps, beer, kolanut, food and other required items. Afterwards, the hunter lead their comrade to his lone journey.
The Muslim community are responsible to conducting funeral rites for a decreased Muslim. Though laying in grave is usually faster than expected according to the Islamic burial rite. Usually, members of the Islamic religion converge at the house of the deceased to hold sermon and prayers. Then after 40 days, there is the Fidaus prayer (spelling subject to correction).
In Christianity which seems most common, the family notify the church of the eternal rest of their aged parents. As I do hear, with no concrete evidence at hand, some churches will check if the deceased is cleared of all church dues and payment before agreeing to conduct the burial service, or, the family may be ready to clear the backlog of debt. Notwithstanding, the first step to a Christian burial service is the Wake Keep which is held on the eve before the body is lowered to the ground.
The Wake Keep is usually a moment to reflect on our lives and to remember that we are all mortals who shall return to our Maker someday. The Pastor often charges members to live a life worthy of emulation and to abstain from iniquities of any kind. Subsequently, family members are been called upon to share testimonies of the dead and the live he lives while he was alive. Of course, every dead lived a worthy life! That is why he is the celebrant.
It is an undeniable custom that fried flour known as puff puff or bonce is an integral part of a Wake Keep. Such event is not complete without the sharing of bonce or puff puff to people. It is basically an icing sugar on the cake.
The next morning, usually 10:00am, the body is taken to church for service. The family of the deceased makes pledge on what they wish to give to the church in remembrance of their late parent. Are all these pledges been fulfilled? That is a topic for another day!
The Priest accompanies the Dead to his resting place, makes prayers and the Dead is lowered into his grave. Family members bid farewell by pouring chunk of sand on the grave with wailing and crying while some send messages to their loved ones in heaven. Reception and interment follows immediately.
Having gone through the burial rites according to the three main religion, it is at this point that analysis of the Ipele burial rite and ceremony is preferable, which are common in both Islam, traditional and Christianity religion.
Apparently, the family of the Deceased are often the first to know the passing away of the Dead. The crying and wailing alert the neighborhood that something sinister has happened. The Deceased may be embalmed in the Mortuary or at home or may be buried immediately depending on the family arrangements.
In fact, it is important to say that some old people in Ipele do warn their family members not to embalm them in the Mortuary for reasons best known to them. Defaulters of this stern warning do not always find it easy most times.
The next thing is to start making preparations for the burial. If the deceased has a child or grandchild in any of the youthful age grade – olokoroba, alayere, etc, the onus rests on such child to call on his age group to help him dig the grave. They are often compensated with Food and Palmwine, maybe some money, which is not necessary. In the absence of none, the services of a professional grave digger is been sought to help dig the grave.
The funeral of an aged person is often associated with merriment. On the even if the burial, there is always singing and dancing to celebrate a life well spent. In modern era, the family employ the services of a Sound Man who set the stage rolling with Music of different kinds.
Then, there goes the OLOPON’SE or OLOPON ASE
The Olopon’se or Olopon Ase is an historic burial rite in Ipele. It consists of all women in the household coming together to keep watch of the Dead overnight till he final goes to rest the next morning. The women are often seen wrapping themselves with thick clothings to shield them from cold. They sing all night the praises and panegyric of the Deceased. At times, they are often been spree with money from family members.
The burial is been celebrated with the frying of beans cake (Àkàrà) and palm wine. In fact, Àkàrà is the endorsed and approved snacks for a burial in Ipele. This does not hinder the availability of other food items.
▫️IWEJE
Iweje is a fundamental part of burial rite in Ipele. There is a recent controversy as to when the Iweje should come up. It is becoming a hot debate in recent times. While some agree that Iweje should come up 7 days after the Deceased died, some will say it is 7 Days after he is buried. In fact, while a Dead is in Mortuary, some people believe there is nothing wrong in holding the Iweje, inasmuch as the Dead is dead. Some custodians of History and tradition in Ipele had frowned at this. The oral tradition as to when Iweje should be practiced is of different kinds. Nonetheless, it is a part of burial rites that cannot be missed.
During the morning of the Iweje, the neighborhood is woken up by cries of the deceased family. In the early morning, goat is usually killed, spilling some blood on the grave as his own part of the share. Again, akara comes as a major snacks for this notable event. Eba, rice, iyan are mere subordinates. There is also the employment of a Sound Man who makes the venue lively. Subsequently, family members dance around town with pictures of the deceased. During the Iweje, the wives of the household gather some clothes to wash at the stream.
▫️FINAL BURIAL (ÀSINDÉ)
Final Burial, often known as Àsindé is the climax of all burial rites and ceremony in Ipele.
I must say that the Final burial rites varies from one Quarter to another which I may not be aware of. Each of the 8 quarters that form modern Ipele has its own peculiarities when it comes to burial rites. Notwithstanding, the general commoness shall be analysed.
Àsindé is an event that goes for a whole week. It is a week of full fleged activities.
First, members of the family goes to a certain chief delegated for such role to pick a date, with a bottle of Eagles Aromatic Schnapps and other items. Once the date has been approved, the final burial rites are underway.
The next is IFILO. The age group members of a female child (usually the eldest) make the ìfilò. This is done by parading the town to announce the burial rites. The often hold a small piece of cloth which they beat in acute rhymes. The common song is “A ma mo’ku lo o”
Afterwards is ÌWANLÈ. The iwanle gives the official announcement of the burial rites. This is done with shooting of gun. In the evening, people begin to gather in the House of the Deceased to drink palmwine and eat kolanut. Each child of the deceased and other family member attends to his or her guest. This usually start on Monday evening of the week through to Thursday.
AYÀ ULÍ (HOUSEHOLD WIVES)
Ayà Ulí (Household Wives) play integral part in a burial ceremony in Ipele. They are one of the main pillars of a successful Burial ceremony. In fact, no burial ceremony can succeed without the impact of the Ayà Ulí. They comprise of all the wives of in the household. Each morning, starting from the day of the iwanle, they sweep the compound and clean the environment. Also, they assist in the fetching of firewood for cooking and fetching of water. They are usually been appreciated with money. In fact, in some family (as it was in the case of my Great Grandmother) the wives do buy uniform to appear in unison during the main Day Celebration.
AJABUE/AJABURE
Ajabue or Ajabure is an ancient practice of burial rites in Ipele. The Ajabue comprises of a town parade with traditional songs. Recently, it is now common to see people having Ajabue with hip-hop songs and even Disc Jockey (DJ) but the traditional ethics of an Ajabue is the traditional songs with dancing. The people returns back home to refresh with food and drinks. People often go to Ajabue in uniform attire such as ankara but in recent time, T-shirt is becoming most common.
The final day of an Àsindé usually comes on a Saturday. The day starts with immense cooking. Depending on financial abilities, cattle is the major source of meat. Pounded Yam, rice, eba, Amala are common food that parade the site of a burial ceremony.
ÙSÀ EBÍ
The Ùsà Ebí is a compulsory food that must be made for the extended members the quarter of the Deceased. It is usually in Iyan and Ulí Etu (Pounded Yam and Antelope). The food is prepared in the morning and taken to the head of the quarter. For instance, if the Deceased is from Ilana, the Ùsà Ebí is taken to the house of the Olulana or a regent if there is an absence.
OLUSEMPE
The Olusempe adds glamour and colour to the burial ceremony. The Olusempe often comprise of chiefs that are members of the quarter. They dressed in their beautiful regalia known as Orufan. They dance round the town surrounded by people. Their drummers are always very skillful, with their most popular onomatopoeic drum sounding: “Adefoluke, Adefoluke, Adefoluke” (smiles)
Hence, the Olusempe is a moment that fills the air with exhilaration and catches the attention of all and sundry.
ÒDE ERÉ / ÒDE’RE
This is a moment that indicates real Celebration of Life. Children and members of the extended family seek the services of professional musicians to play for them while they dance round the town. These musicians are often called Ogango, Lahaloho, Band set, etc. Friends and well wishers accompanied Omo oloku for the ÒDE’RE. They spray them money as well.
Notably, I do not know if Party is traditional to burial rites in Ipele or if it often happened in the yesteryears before modernisation but this is becoming rampant as a fundamental part of burial ceremony in Ipele. In fact, ÒDE ERÉ is not as common as it used to be before. People now patronize Highlife, Juju or Cultural singers for their party.
Appearing in Uniform is an integral part of burial ceremony in Ipele. The family endorse a certain pattern of clothings which their friends buy and wear for the event.
From the aforementioned procedures, it is vital to say that burial rites and ceremony in Ipele have lots of economic implications. The amount spent is often inestimable and outrageous. The amount spent on food items alone is insurmountable. However, it comes as a blessing as it boost the economy of the community. During any burial ceremony, business owners of various kinds are always at the gains. These are the palmwine tappers and sellers, kolanut sellers, clothes sellers, etc.
Today, there are lots of professional careers in Ipele such as Yemsy Catering Services. The community can also boast of Stage Musicians such as Ajisewonder, Pastor Gbenga Olayoriju, Seun SuperGlory, Sunday Oliseh, etc.
In actual fact, the dDeceased join in the feasting. This is because no matter how much food you cook, it can never be enough. This may be because the Dead sees himself as the Celebrant and he invited his colleagues from the Heaven to come dine and wine with him on the occasion of his burial. The attention and expenses given to burial rites and ceremony in Ipele are always superb. The Dead are simply the Celebrant who enjoys these lots and festivities as many of them do not even live to enjoy a jot of the celebration given to them while alive as they are been given in death. They are simply the Celebrant! It is indeed a Life Call to Glory!
As I conclude, I make to say that the people of Ipele deserve the accolade and praise for upholding this cultural legacy from one generation to generations. It is a community blessed with human resources who understands the tenets of culture and traditions.
In prayers, we lift up voices to say that the Celebration of a Life well spent shall always be for our aged parents and grandparents. May they continue to feast in their burials as the main Celebrants. Nonetheless, the Celebration is more of importance when they are alive than when they have joined their ancestors in the world beyond.
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