I.

CONCEPTS DELINEATION
A. Concepts of Culture
Talcott Parsons had conceived of culture as the system of value orientation whose
generalized symbols of action orientation solved the problem of double contingency in
social systems (Parsons/Shils 1951). But already when concluding the famous "truce"
between anthropology and sociology concerning the use of the terms culture and social
system, respectively, he rather ambivalently accepted culture as a factor which shapes
human behavior by "transmitted and created content and patterns of values, ideas, and
other symbolic meaningful systems", but compared this to a notion of social system
which is interested in "the specifically relational system of interaction among individuals
and collectivities" (Parsons/Kroeber 1958: 583).
Culture is a memory and control device of society. It may be conceived of as
providing the distinction of correct versus incorrect behavior. But who decides on the
correctness or incorrectness of this distinction? Sociological thinking takes off where the
cultural and the social are distinguished Culture is the characteristics and knowledge of a
particular group of people, encompassing language, religion, cuisine, social habits, music
and arts. The Center for Advance Research on Language Acquisition goes a step further,
defining culture as shared patterns of behaviors and interactions, cognitive constructs and
understanding that are learned by socialization. Thus, it can be seen as the growth of a
group identity fostered by social patterns unique to the group. (Baecker 1997: 1)
"Culture encompasses religion, food, what we wear, how we wear it,
our language, marriage, music, what we believe is right or wrong, how we sit at the table,
how we greet visitors, how we behave with loved ones, and a million other things,"
Cristina De Rossi, an anthropologist at Barnet and Southgate College in London, told
Live Science. Culture tends to have definition and meaning according to the way they see
things. The word "culture" derives from a French term, which in turn derives from the
Latin "colere," which means to tend to the earth and grow, or cultivation and nurture. "It
shares its etymology with a number of other words related to actively fostering growth,"
(Zimmermann 2017)

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 There is the Western culture, Eastern culture, Latin culture, Middle Eastern
culture and the African culture Africa is divided into two cultural groups: North Africa
and Sub-Saharan Africa. This is because Northwest Africa has strong ties to Middle East,
while Sub-Saharan Africa shares historical, physical and social characteristics that are
very different from North Africa, according to the University of Colorado. The harsh
environment has been a large factor in the development of Sub-Saharan Africa culture, as
there are a number of languages, cuisines, art and musical styles that have sprung up
among the far-flung populations. No matter what culture a people are a part of, one thing
is for certain, it will change. "Culture appears to have become key in our interconnected
world, which is made up of so many ethnically diverse societies, but also riddled by
conflicts associated with religion, ethnicity, ethical beliefs, and, essentially, the elements
which make up culture," De Rossi said. "But culture is no longer fixed, if it ever was. It is
essentially fluid and constantly in motion." This makes it so that it is difficult to define
any culture in only one way. (Zimmermann 2017)
B. Concepts of Christian Burial
According to Merriam Webster Dictionary a Christian as a noun is one who
professes belief in the teachings of Jesus Christ. Also, a Christian is defined as a member
of one of the Churches of Christ separating from the Disciples of Christ in 1906. More so,
a Christian is a member of the Christian denomination having part in the union of the
United Church of Christ concluded in 1961. As an adjective Christian is of or relating to
Jesus Christ or the religion based on his teachings of or relating to people who follow the
teachings of Jesus Christ a Christian nation. Also being what a person who practices
Christianity should be or do for example “… I'd always feel that we had done a truly
Christian act in helping him.” Christian Burial is a burial that is done in a Christian way.
Christianity is the most widely practiced religion in the world, with more than 2 billion
followers. The Christian faith centers on beliefs regarding the birth, life, death and
resurrection of Jesus Christ. While it started with a small group of adherents, many
historians regard the spread and adoption of Christianity throughout the world as one of
the most successful spiritual missions in human history. (Webster 1828)
Burial or interment is a method of final disposition wherein a dead person or non-
human animal is placed into the ground, sometimes with objects. This is usually

2
accomplished by excavating a pit or trench, placing the deceased and objects in it, and
covering it over. A funeral is a ceremony that accompanies the final disposition. Humans
have been burying their dead since shortly after the origin of the species. Burial is often
seen as indicating respect for the dead. It has been used to prevent the odor of decay, to
give family members closure and prevent them from witnessing the decomposition of
their loved ones, and in many cultures it has been seen as a necessary step for the
deceased to enter the afterlife or to give back to the cycle of life. Though there is ongoing
debate regarding the reliability of the dating method, some scholars believe the earliest
human burial dates back 100,000 years. Human skeletal remains stained with red ochre
were discovered in the Skhul cave at Qafzeh, Israel. A variety of grave goods were
present at the site, including the mandible of a wild boar in the arms of one of the
skeletons. (Lieberman 1991: 163).
C. Concept of Uvwie Community in Urobho Land
Uvwie is one of the twenty-five Local Government Areas (LGA) in Delta State,
Nigeria, and is one of the Urhobo kingdoms. Uvwie also refers to the people and their
language. It has a monarch ruler (The Ovie of Uvwie) who resides at the King palace
known as Ovie palace.Uvwie is located in the area roughly between longitudes 5.40' and
5.50' East of Latitudes 5.30 and 5.50 North. The area is approximately 100 square
kilometres and it is bounded by Okpe Kingdom in the North and Udu and Ughiẹvwen in
the North-West, Agbarho kingdom in the North East, Agbarho-Ame in the East, Okere
urhobo kingdom in the South and Itsekiri in the South West. It is a gateway town in and
out of the city of Warri;Also it is a border town to Osubi Airport in Osubi. A centre of
civilization for the Urhobo people, Effurun is the headquarters of the Uvwie local
government of Delta state, Nigeria. It is a densely populated region and has many of the
city's finest exotic hotels for relaxation such as Wellington Hotel, Hotel, Excel, and Mega
Hilton hotel, GT Maines Hotels and Suites, Golden Tulip Hotel. List of towns and
villages in Uvwie Local Government Area includes : Effurun, Ekpan, Enerhen,
Okuamowah, Okuireroh, Okwemowa, Okwetata, Ugborikoko, Opet, Ugbolokposo,
Ugbomoro, and Ugboroke.()
The Uvwie like other Urhobos are organized into two different political
kingdoms, gerontocracies and plutocracies. A gerontocracy is a government run by
elders, based on the age-grade-system, while a plutocracy is governed by the rich and
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wealthy, with some elements of gerontocracy. Although it is not clear which kingship is
older among the kingdoms, their developments reached a peak in the 1940s and 50s.
According to Friday Overare, the there is no difference between the culture and the
Tradition of the People of Uvwie kingdom. (Overare, 2020 Oral interview) According to
Gladys Overare, the culture of the Uvwie people is seen in their Festival, Rite of Passage,
family, Government, Religion etc. the Culture, Traditions and Religion is strongly inter
woven that it is almost impossible to Detach the from Each other. The Uvwie people have
their cultural way of viewing Death and Burial amongst other cultural Practices.
II. UVWIE COMMUNITY VIEWS OF DEATH
This part of the Term Paper treats Uvwie community Views about Death, this part of
the paper is important because if the is no Death then there may not be need for Burial.
This segment is divided into two parts, Death of Children and Adult.
A. Death of Children
The death of a child is a profoundly difficult and painful experience. In addition
to the grief of coping with the loss, many families can also experience significant
financial hardship. This is often the result of funeral expenses, medical expenses, and the
need to take time off work. Talking about the death of Children according the tradition
and culture of the Uvwie people, there are several things that can lead to the death of
children culturally Writers often use “child” to refer to anyone under 18 years old, and
sometimes include adult children as well.
Lucky Overare argues that there are many things that lead to the death of a child
culturally as believed by the people of Uvwie community. First, it is believed that the
carelessness of the Mother. That is why, for instance, if a crawling little child is notice to
eat his or her own excrete, the mother will still eat from it or else it can lead to the death
of the child. The researcher have seen a woman without being compelled ate from excrete
of her child because the child ate from it. Culturally, a child who mother is alive cannot
eat his or her own excrete. When such happen it can lead to the death of the Child.
Second, Gladys points out that occurs when the when a mother carrying a child steals
something that belongs to another person. If any swear (Corse from the gods) follows
such stolen item, the gods may punish the father or mother for stealing such item by
striking that child with death in order for the mother of father to openly confess their
crime. The burial of such children is followed by ritual and rite, to prevent death from
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extending to other members of the family. Friday explains another cultural reason for the
death of a child. Culturally, when a woman who is a mother commits Adultery with
another man knowing well that she is legitimately and culturally married, it leads to the
death of her child and even her husband. The gods takes pleasure in executing such
Judgment. Micheal Edeyan attests that such woman is seen as evil woman and the ritual
and rite must be performed to appease the gods. If the traditional rituals are not done it
may lead to more evil in the land. In the Uvwie community, it is believe that a child is not
purpose to die except for such actions of the mother of father or if the child is poses with
what is called Ogbandje (Marine Spirit) it is believed that that child may have been on
mission in that family.
B. Death of Adult
Generally speaking people grow old and die. According to Dancy and Davise
(2004: 187-211) death is a a universal, natural, persistent, inescapable, unavoidable, and
undeniable fact of life.” When it occurs, there is usually an impact on the family and
friend of the deceased, the magnitude often depend on whether the death is expected or
unexpected. Even the dying person goes through periods of fear, anger and grief, once the
inevitability of death becomes apparent. During oral interview session with Gladys, she
narrates that the Uvwie people from their cultural perspective believes that when
someone fulfill his or her age, he or she goes on to the great beyond to join the Ancestors.
The African Traditional belief system is also referred to as ancestor worship and
is based on an understanding that the life course is cyclical and not linear. Based on this
system of Belief, those who are dead are alive in different deferent world and can
reincarnate. (Omoregbe 1993: 174-7). Happy points out that in Uvwie Community, there
are things that is believed to have caused the death of an adult apart from those who have
fulfill their life and goes to Join the ancestors in the great beyond. These happening
determine what will kind of ritual that follows the burials of such individual.
Friday points that some of the reasons for death of an adult includes when such
person is secretly eating what belongs to the family, when he has used sham ( Juju) to kill
any member of the family Just to keep a secret or to collect what belongs to him or her,
when a married woman is having an immoral affair with another man, killing family
members with witch craft etc. each of these attract the anger of either the gods or
ancestors. The woman who commits such act as mentioned earlier face terrible labor pain
5
or delayed labor pain that can lead to death of the woman without giving birth in spite of
the presence of capable traditional midwife. According to Edeyan, such women are
given a specified burial rite. Other acts mentioned as the causes death of an adult in the
Uvwie community may be cursed with terrible ailment that will eventually lead to death.
III. UVWIE CULTURAL WAYS OF BURIAL
The people of Uvwie community have their traditional ways of burial and
performing burial rite. Generally burial of children is characterize with mourn, but that of
Adult is done with such dignity accompany with such saying and pride that “I bury my
Father or I bury my Mother” the children proudly bury their parent. Edneyan points that
such burial is associated with proper ritual and rite of Passage.
A. Burial of a Child
The death of child brings much grief and lost to the family, culturally speaking in
the community of Uvwie. It have been pointed that several things leads to the death of a
child. This happening ranges for when two relatives get married to each other and when
the death has become too rampart, it can lead a member of the family or the family head
to find out what is the cause of the death. When it is discovered that the mother have
committed any sacrilege or the both parent did, it is in the hand of the family elders to
determine the rite that can avert the reoccurrence of such child’s death in the family
according to the tradition. Taire during an oral interview session points out that if such
death is caused by the action of an idol, the family will have to act according to the
cleansing rite requested by the priest of the servant of the gods before that child can be
buried.
According to Gladys, there is no cultural or any traditional burial rite for children
in Uvwie community. When a child dies, the remains of the child is both raped with mat
and dug in the ground or they are just put in the ground without just being raped in the
mat. It is always a time of morning. According to Overare Lucky, people goes to visit the
parents of the child at home the stays at home to grieve for the child, but there is no
specific time given for the morning of the children. Every person who is not married of
had children or any child is treated this way or a little different from this.
B. Burial of an Adult
1. Burial of an Adult in relation to taboo

6
 The burial of an adult according to the tradition and custom of the people of
Uvwie community varies due to the kind of death of the Person. If an adult woman was
kill by an animal, a tree in the forest or dies with pregnancy such remains are not buried
in the town or in her father’s compound. According to the culture of the Uvwie people,
their daughter who marries outside the community must be brought back to her father’s
compound for burial.
According to the oral traditional Story given by the researcher’s Grandfather, Ekie
Otuakporuvwe narrates that in time past, there was news that some people from other
community who eats human flesh. Such tradition was practice to ensure that some of the
people who married their daughters don’t kill and eat them and then come to tell them
that their daughters died have been buried. To avoid such inhuman actions they instituted
such tradition of bringing their daughter back home to their fathers’ compound for burial.
Hence at marriage, the Uvwie people returns a part of the bride price to the in-laws to
remind them that there is still something left with them that they need to return to them.
But those women who have experienced such kind of death explained above cannot be
buried in the father’s compound or inside the town, such must be buries in the bush.
On the other hand, when adult men who had mysterious death, like confessing
witch craft, died in the forest, fell from a tree and died, had terrible ailment before they
died, slept with another man’s wife and it led to his death, died in the housed several days
before he was discovered, or anyone who died by the hands of the gods or the ancestors
have their special burial rite and rituals for a proper cleansing for the family. Such
persons are not buried in the compound of their father or in the town, because such that is
killed by the ancestor cannot be lay with the ancestor in the same ancestral compound,
therefore there in need to carry out some rite before and after the remains of such persons
have been “put in the ground”. Such burial rite is as prescribed by the elders of the family
or/and the priest of the gods, who are custodian of traditions of the land as given by the
Ancestor/ the gods depending on what is responsible for the mysterious death.( Oral
interview with Ijoko, 2020).
2. Proper Burial of an Adult without relationship with mysterious death
a. Preparation for the Burial
Taire asserts that without any taboo or sacrilege the people of Uvwie community
have their traditional and cultural ways of burial attached to the worship of the gods and
7
veneration of the Ancestral Spirit. Everything they do in line with pleasing the god’s and
the Ancstor. Some people tell their children that the very day they die they should be
committed to the mother earth. Since the time for meeting and planning for the burial
may take some period of time, those who preserve corpse locally were engaged to
embalm but presently, some of the dead bodies are kept in the mortuary pending when
the children and the family of the dead person will be through with their burial plans..
Traditionally speaking, committing the dead to the mother earth is not the real or proper
burial some sees it as the same with keeping the person in mortuary. To the emblematic
Uvwie man the real burial is in fulfilling the burial rite. Overare Lucky adds that the only
way the buried person can peacefully join the ancestors and takes his or her rightful place
in their means is only when the rite is fully done. This also gives the children of the dead
a sense of belonging among the people of the community. They may not be bold to eat
goat killed by others as burial rite, they will be mocked of not being able to bury their
father even if the dead father have been committed to the mother earth for over twenty
years.
According to Macline Ologho, the preparation for burial starts from the time that
the person is confirmed dead. The message of the dead person’s death is sent to all his or
her children who convene a meeting. Message is sent from that meeting to the immediate
brothers and sister of the dead person. When the story of the death of that person is
confirmed to be truth, then the message of the death is sent to the head of the extended
family. The head of the extended family informs member of the different gates in the
extended family. Friday reiterates that after the head of the extended family receive the
massage, he calls for a meeting of the children of the dead person and the elders of the
extended family. Happy expresses that it may be a day that the extended family holds
their family meeting, but if such date is too far, the Emergency meeting is call to attend to
the issue on grand. The main question of that meeting is to find out if the children will
bury their father or the family should help them to bury their Father. If the family is to
bury the dead, the children of the dead person will be told what they will bring to the
elders in other for them to help them bury their father properly, but if the children are to
do the burial themselves than they will be reminded the traditional ways of Proper burial.
Women in that street are to bring fire wood that will be used for cooking any food that
concerns the burial. After it has been confirm the person is dead, being members of the
8
community, some women returning from farm are expected to stop by and drop fire wood
in the compound of the bereaved.

b. Burial and Rites in the context of Uvwie community

On the burial day, the first Rite to be carried out according to Gladys is the
washing of the dead body by the family. That is done with a he goat presented to the
family by the bereaved children. For the burial to commence, the children are asked to
present one he goat Evwe- Ilihu and one she goat Evwe- Ekun. Ilihu connotes unclean
thing while Ekun connotes loins or waist. The later is for washing of the dead body for
ceremonial cleansing while the former is for serving the serving the dead person as to
upgrade his or her status to become one of the Ancestors this enable the dead person take
his rightful place among the Ancestors sending the dead person to join the Ancestor.
Taire asserts that the Evwe- Iluhu can be slaughtered for the cleansing before or after the
person is laid to mother earth.
Akpokpo narrates that traditionally, those who married from the family of the
dead person (the in-laws) are to dig the grave. That is their duty to the family. In a
situation where they cannot dig it bodily, they pay young men to help them dig it. That is
considered as they have fulfilled their duty to the family as in-law. This is a way of
socializing with the in-laws to show that they are part of the family. During the time that
the grave is been dug, the person have been laid in state in his or her father’s compound.
Mainly, the dead is buried in his or her living room and that room is particularly for the
first son after the burial being the son of the one who is dead.
Opkokpo furthers that when the grave is dug and have been inspect to be ok,
mainly six feet, the children present hot drink and kola nut at the table where the family
members are seated, where hat is not done, it can attract fine for the children for
disrespecting the family. The corpse is brought to the grave, of course inside gasket after
it has been ceremoniously washes, lowered in the grave, the first son and daughter, and
the last child are asked to lower sand in the grave representing that the whole children
from the first to the last took part in the burial of the dead. After that those who dug the
grave were told to cover it lightly. After putting some few shovels of Sand, they were
asked to wait for the next burial rite before they continue.

9
 Overere explains that the next burial rite is to prepare Ewerhi- Akpan for the
corpse. This food is prepared with Native fish in a native pot with their native spices. For
the Uwvie man, the Journey to the land of the ancestor is not an easy one, so there is need
to prepare the corpse what to eat on the way. After such food is prepared, it was kept at
the side of the dead body before they can completely cover the grave. Taire points out
that when the last food is presented at the grave, if the dead is a man, His wife was called
to the grave side, and then she is give seven leaves (Ebi-Arue) she tears the leaves and
channels them in them in the grave before it is completely closed. This represents that the
relationship has been parted by death. After which the daughters of the family will be
called and entertained, they will go to the very room that the corpse was buried, spread
mat on the grave and begins to sing a dirge.
Edeyan explains that the next Ritual is to bring the Evwe-Ekun with a long rope in
its neck. All the children of the dead person will hold the rope, the eldest man in the
family will the pour libation to the dead person that his or her children from his bosom
have fulfill the obligation given to a parent at death. The family are gather to eat with
them the dead can now take his or her place as an ancestor to protect and fight for the
from the great beyond. The children then present drink and cash on the table to appreciate
the family for standing behind them to bury their father of mother.
For the leader of the set called Traditional warriors (Igbu) warrior (Ogbu) warrior.
Before the above treated burial rite will be performed, he was during his embalmment
embalm sated. The before the burial rite commenced he was brought seated on a chair,
worn a cloth made with tiger skin he will be seated at either the entrance of the Street or
of his compound. Everyone will see him honored even at his death as the leady of the
Igbu after wish he was taken for the entire burial rite.
Overary Gladys elucidates that the final Rite the family worships the dead person
as an Ancestor. The first two days he is worshiped outside. The manner in which they are
worshiped is that the family gathers after the burial, cooked their native food (Owho-
Evri) yam, starch, plantain etc. they eat, gives some to the gods, other ancestor before the
newly buried one and then the newly buried one. The two time they were venerated and
worshiped is outside the house, then the third day they are worship or served inside the
house, a sign the he or she has joined the Ancestor. Then the children, the relatives and
those women who sang dirge carries there mat and clothes use during the burial period to
10
the river and watch, they shave their hair except the eldest son and daughter of the death
person, and put on morning cloths. The mourning of the death last for at least three
month. If it’s a man, he’s properties can be shared only after three month amongst the
children. Then the wife will be assigned to either his younger brother of any of the
relatives who take proper care of her that includes sexual relationship.
c. Second Burial in Uvwie Community
The next burial rite culturally, is the second burial which is gradually fading away
from Uvwie community with the Advent of Christianity. It is called Agberen (a name use
for the rite of second Burial) the Agberen is of two types the Night Agberen and day
Agberen. The Agberen is a rite that is carried out for people that is seen to be prominent
in the community, such as slave owner, and wealthy people, and anybody in a family
where Agberen have been done before. The Agberen is done seven days or more after the
burial have been done.
Taire gives details that the requirement of Rite of Daylight Agberen is a native
cow, and a he goat. The goat is tied against the native cow. Message is sent to the chiefs
of Uvwie community, women group of the community and the alders of the community.
Since it is not for the sight of every one, those who are to prepare the Agheren goes to the
forest prepare the small coffin like box rapped in a red cloth, the make necessary sacrifice
to conjure the spirit of the dead person into the box, then it is carried by able bodied men.
They dance with it around the community. When they come to the person’s compound, it
is laid in state. The eldest man amongst them offers prayer for the children. The prayer is
because the children honored their parent that much, the prayer is for their wellbeing and
protection. The native cow will be kill share among specific persons and the remnant will
be used to prepare food for all present to eat. The Night Agberen is done Native goat and
yam. The yam is tied against the goat. Almost every process with the day Agberen is
followed in the night. The difference is that it is done in the dark of the night for three
nights. The preparation of the coffin like box is done in the Night inside a hurt prepared
for that purpose. On the third day, after dancing around the community, prayer is said,
and the person is buried the second time. Local gun called Ituru is shot several times to
make the place lively.
IV. THE BIBLICAL VIEW OF BURIAL DEATH AND BURIAL

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 The practice and life of Christians is pattern according to the teaching of the
Bible. The Christian Bible is a collection of 66 books written by various authors. It’s
divided into two parts: The Old Testament and the New Testament. The Old Testament,
which is also recognized by followers of Judaism, describes the history of the Jewish
people, outlines specific laws to follow, details the lives of many prophets, and predicts
the coming of the Messiah. The New Testament was written after Jesus’ death. The first
four books—Matthew, Mark, Luke and John—are known as the “Gospels,” which means
“good news.” These texts, composed sometime between 70 A.D. and 100 A.D., provide
accounts of the life and death of Jesus. As the diversity of culture continues to increase,
people often wonder, "What does the Bible say about burial?" Were there burial customs
in the Bible that can give insight and guidance for a burial today? Both the Old and New
Testaments portray symbolism showing respect for a death. Burial customs reflected the
culture's views of death and the afterlife.
In Bible to remain unburied was considered shameful, even an indication of
divine punishment (1 Kgs 14:11; Ps 78:3; Jer 7:33). There "He lay with his fathers" (1
Kgs 14:21; 2 Chr 12:16) indicated a natural death. "He was gathered to his people" (Gen
25:8; Deut 32:50) was thought to describe a reunion with the ancestors and hinted at a
continuation of life beyond the grave. These and other scriptures points to death and
Burial in the dead. The dead of the faithful deserved proper and respectful treatment in
both the Old and New Testaments. Biblical references paint a descriptive picture of burial
rather than offer an outline of the technical procedures. Even the written reference of the
description used gentle terms out of respect and honor. (May 2000)
May (2000) Argues that the Bible held several customs for burial. Traditions
affirmed that after a person breathed the last breath, the eyes were shut and closed (Gen
46:4). The law required that burial of the dead occurred the same day, before sundown
(Lev 10:4; Deut 21:23). This was done partially for sanitary considerations, and also for a
fear of defilement (Num 19:11-14). Custom dictated the dead were clothed in burial,
often in their favorite every day clothing (Ezk 32:27; 1 Sam 28:14). A time of mourning
for family and close friends would occur following the death, often at the family home
(John 11:17-20). Early in the Bible, interment would occur at the location of death. A site
secured near a tree provided the ideal location. Rebekah's nurse, Deborah, was buried
near Bethel beneath the shade of an oak tree (Gen 35:8). The tree signified divine
12
presence. Burial by a tree expressed the desire for life to continue, and the tree honored
the memory of the individual. Since the time of the Garden of Eden and "the tree of life"
(Gen 2:9), the tree was associated with life beyond the grave. Later, the Old Testament
refers often to an Israelite's desire to be buried in the family's burial site. This was often
done in the higher areas, hewn in stones or caves. The cave of Machpelah at Hebron
provides one such example. Abraham purchased this site from Ephron the Hittite at the
time of his wife Sarah's death (Gen 23). When Abraham died, his children Isaac and
Ishmael laid his body to rest in the same tomb (Gen 25:9). In turn, Jacob buried his
parents Isaac and Rebekah and his own wife Leah (Gen 49:31).
By the time of the New Testament, the burial and mourning process included
more ritual. In a short time after death, family members came to mourn and prepare the
body for burial. The body would be washed, and then anointed with a variety of oils and
spices. The body would then be wrapped in white linen grave clothes that also contained
spices (John 19:39-40). The spices often included:
 Myrrh, a gum from Arabian trees known to be very fragrant (John 19:39)
 Aloe, a fragrant wood often mixed with myrrh (John 19:39)
 Balsam or balm of Gilead, a plant that grew in the plains of Jericho and the hot
valleys of southern Israel
 Sammim is a general Hebrew term for aromatics used in preparing oils and spices
 The mixture of frankincense and spices was overseen by a certain group of the
Levites (1 Chr 9:29-30)
Family and friends gathered for an intense period of mourning (Zech 12:12-14).
The length of time of the intense mourning varied from three to seven days, depending on
the family's particular circumstances. Lazarus had been in the tomb four days when Jesus
arrived to find friends and family still gathered (John 11:17-19). Following the sealing of
the tomb, a time of remembrance and mourning would last a total of 30 days.

V. CONTEXTUALIZING BURIAL IN UVWIE CULTURE

A. Burial of Children in the context of the scripture
Contextualizing Theology look at what is right from the biblical view point. In
appropriation it considers both sides. That which is right from the bible stands point in
line with the culture of a people. It have been pointed that several things leads to the
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death of a child. This happening ranges for when two relatives get married to each other
and when the death has become too rampart, it can lead a member of the family or the
family head to find out what is the cause of the death. When it is discovered that the
mother have committed any sacrilege or the both parent did, it is in the hand of the family
elders to determine the rite that can avert the reoccurrence of such child’s death in the
family according to the tradition. When such is discovered amongst any who is now a
believer and they are already legally married. Culturally, the alders of the family bring
them before the Ancestors after providing what they were demanded to provide to appeal
the Ancestors and requests that the Ancestors should allow them (the offender) and their
children live. To this different family culturally have a particular number of generation
that will pass before the ancestral lineage can be permitted to marry each other. This part
of the culture of Uwie people is somehow in line with the scripture. From what Taire
during an oral interview session points out that if such death is caused by the action of an
idol, the family will have to act according to the cleansing rite requested by the priest of
the servant of the gods before that child can be buried. It is clear that the bible forbids
such actions as the tradition do. “You shall not uncover the nakedness of your sister, your
father's daughter or your mother's daughter, whether brought up in the family or in
another home” Leviticus 18:9. Where it differs is in the solution to the Problems.
And the Lord spoke to Moses, saying, “Speak to the people of Israel and say to
them, I am the Lord your God. You shall not do as they do in the land of Egypt,
where you lived, and you shall not do as they do in the land of Canaan, to which I
am bringing you. You shall not walk in their statutes. You shall follow my rules
and keep my statutes and walk in them. I am the Lord your God. You shall
therefore keep my statutes and my rules; if a person does them, he shall live by
them: I am the Lord... (Leviticus 18:6)

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 Such prayer offers to the Ancestors or the gods depending on who is bringing the
affliction should be directed to God Almighty. “But if we walk in the light, as he is in the
light, we have fellowship with one another, and the blood of Jesus his Son cleanses us
from all sin.” (1 John 1:7) ESV. The Bible also state: “For am I now seeking the
approval of man, or of God? Or am I trying to please man? If I were still trying to please
man, I would not be a servant of Christ.” (Galatians 1:10) ESV since there is a curse
attached to such action in both the Uvwie tradition and the Bible, a Christian who fall
into such and is willing to serve God should not be subjected to Idol worship the official
payer of the elders who is a Christian can replace buying drinks for people drink as they
appreciate God for his mercy and deliverance from curse of the law may not be a bad
idea.
To what Gladys explains that there is no cultural or any traditional burial rite for
children in Uvwie Community, there is nothing contradicting the Bible. When a child
dies, the remains of the Child is both raped with mat and dug in the ground or they are
just put in the ground without just being raped in the mat.
B. Burial of Adult in the context of the Scripture
Ademiluka (2009: 19) In Africa, most important role of Burial is that of the

preservation of African cultural heritage, to give the dead person his final honor.

However, several aspects of the tradition Uvwie community, like other aspects of African

culture, are dying away among African Christians due to Western civilization and the

attitude of Christianity towards African Culture. Particularly, Christianity’s

discouragement of mourning is based on the belief in the resurrection of the body (1

Thess. 4: 13-18) and the fact that many African funeral rites are inseparable from African

Traditional Religion.

Several things that were done in the culture of the Bible people are similar with

many in African culture. Such as mourning, the wellbeing of the wife and children after

the death of the man, properly appreciating those who came to lay the remain of the dead

to the mother earth. All these are good part of the culture that Christian can contextualize.
15
Second burial, and all other part of the burial that link the people to worship of ancestor,

should be replaced. Such can be replaced with a proper cultural accepted way of relating

to God Almighty instead of directing such to the gods and ancestor.

CONCLUSION
Though the Uvwie community burial is almost inseparable from the prevalent

veneration Ancestors and worship of Idols, Several things that were done in the culture of

the Bible people are similar with many in African culture. Such as mourning, the

wellbeing of the wife and children after the death of the man, properly appreciating those

who came to lay the remain of the dead to the mother earth. All these are good part of the

culture that Christian can contextualize. Second burial, and all other part of the burial that

link the people to worship of ancestor, should be replaced. Such can be replaced with a

proper cultural accepted way of relating to God Almighty instead of directing such to the

gods and ancestor.

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BIBLIOGRAPHY

Ademiluka, S. O. (2009) The Sociological Functions of Funeral Mourning: Illustrations

from the Old Testament and Africa Kogi: Kogi State University, Nigeria.

Baecker , Dirk (1997) The Meaning of Culture: Article in Thesis Eleven · University
Witten/Herdecke retrieved from https://www.researchgate.net/public Cambridge,
Mass.: Harvard UP

Dancy J, Davis W.A. (2006) “Family and Psychological Dimensions of Death and
dying in African America” in Google scholars In: American Sociological
Review 23.

Lieberman, Philip (1991). Uniquely Human: The Evolution of Speech, Thought, and
Selfless Behavior. Harvard University Press.

Okri, Ben 2020 “Urhobo people”

https://en.wikipedia.org/wiki/Urhobo_people#Culture retrieved on 27 Nov. 2020

Omoregbe, J. I. 1993. A systematic and Historical Study, Lagos Nigeria: Joja

Educational Research and publisher limited.

Parsons, Talcott, and A. L. Kroeber (1958): The Concepts of Culture and of Social
System. Np.

Parsons, Talcott, and Edward A. Shils (eds.) (1951): Toward a General Theory of Action.

Tom May (2000) The Bible on Burial and Cremation: Facts and Views in
https://dying.lovetoknow.com/Biblical_Burial_Place_for_the_Poor

Webster, Merriam (1828) “Christian” in Merriam Webster Dictionary retrieved from

https://www.merriam-webster.com/dictionary/Christian on 27th November 2020

Zimmermann, Kim Ann (2017) What Is Culture?  Live Science Contributor Retrieved

from https://www.livescience.com/21478-what-is-culture-definition-of
culture.html

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ORAL INTERVIEW RESPONDENTS

s/n Name Date Age Profession Contact

Number
1 Akpokpom MacLean 20th Nov 66 years Business man
2020
2 Edayan Michael 29th Nov 69 years Community 08063830716
2020 above Leader
3 Overare Gladys 29th Nov 50 year Business 09038793571
2020 above woman
4 Overare Happy 20th Nov 50 year trader
2020 above
5 Overare Friady 23th Nov 47 years Community 08059592721
2020 Title holder
6 Overare Lucky 24th Nov 51 years Business Man 07063688832
2020

7 Taire Lucky 1st Dec. 50 years Community 09036557077

2020 above Title holder

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