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Nigerians Buries More Of Their Dead In Overseas, See WhyAccording to Vanguard, After years of success and recognition in the United States, Alphonsus, a Nigerian-American professor trained at Harvard in medical research, decided to return to Nigeria to contribute to the country’s medical research efforts. During a trip to his hometown in Imo State, he encountered notorious gunmen operating in the region.
Although Alphonsus managed to escape, the traumatic experience haunted him for weeks before his untimely death. In his final days, he spoke with his wife and daughters in the United States, sharing the terrifying ordeal. Despite their offer to come to Nigeria, Alphonsus urged them not to, which was the last time they heard from him. Following his death, his wife was left with no option but to arrange for his body to be returned to the U.S., where he was laid to rest.Tap Here for the Full Story
In a similar case, Olugbenga Owolabi, a Nigerian-American who had returned to Nigeria to invest in the hospitality industry in Ogbomoso, Oyo State, was tragically abducted and killed in 2022. Despite paying a ransom of N5 million, Owolabi and his employee, Rachael Opadele, were murdered. His remains were eventually flown back to the U.S. for burial on October 1, 2022.
Similarly, iconic Nigerian reggae musician Majek Fashek, who passed away in New York City on June 1, 2020, was initially intended to be repatriated to Nigeria for burial. However, due to the financial constraints and travel restrictions imposed by the COVID-19 pandemic, his family was unable to fulfill this wish.
His son Randy confirmed that they couldn’t raise enough funds to transport him back home, and thus, he was buried in New York with only immediate family present, much to the disappointment of his fans who had hoped to pay their last respects in Nigeria.
Sound Sultan, another notable Nigerian musician, was diagnosed with throat cancer and passed away on July 11, 2021, at the age of 44 in the United States. His burial, which took place in the U.S., raised questions about why a prominent figure in Nigeria’s music industry was laid to rest far from home. While the family did not provide a clear explanation, many speculated that his Muslim faith may have influenced the decision.
Antonio Oladeinde Fernandez, the Nigerian billionaire and ambassador, passed away on September 1, 2015, in Belgium. His burial in Brussels was influenced by the fact that most of his children resided outside Nigeria. Though he had many children, only two lived in Nigeria, with the others scattered across the U.S. and the U.K.
The practice of burying Nigerians outside the country has become increasingly common, especially for those in the diaspora. In the southern parts of Nigeria, particularly among the Igbo and Yoruba communities, burying the dead outside their ancestral homes is often frowned upon.
The Igbo people, for instance, hold a belief that death is a continuation of life and that the deceased must be buried within their community to ensure a peaceful existence in the afterlife. Similarly, the Yoruba also uphold the tradition of burial in the family compound, viewing death as a transition rather than an end.
However, modern challenges such as insecurity, globalization, and the influence of Westernization are gradually challenging these long-standing traditions. Dr. Chibike, a Nigerian based in Canada, highlighted how many people who pass away abroad often have no one to honor their lives with proper funeral rites, especially if they have lost touch with their families back home.
Additionally, the cost and bureaucracy involved in repatriating a body to Nigeria can be overwhelming. Repatriation requires various documents, permits, and fees, and the process can be emotionally and financially draining for grieving families.
Ada Okeke, a Nigerian woman living in the U.S., shared her experience of burying her father in his village in the southeast, despite her family’s reluctance. Reflecting on the emotional and financial toll of adhering to this tradition, she questioned the relevance of such customs in the modern world.
She expressed a desire for more flexibility in burial practices, particularly in considering the proximity of burial sites to loved ones. This sentiment is echoed by many in the diaspora, who now prefer to have their final resting places closer to where their children and grandchildren live, allowing for easier visits and ongoing connections to their legacy.
Another perspective came from Cathiam, a Nigerian living in New Jersey, who shared her frustration with the high cost of transporting her husband’s best friend’s wife’s body back to Nigeria. Despite suggestions to cremate the body and bring the ashes back, the family insisted on repatriating the body, leading to significant financial strain.
As the tradition of burial in the homeland comes under scrutiny, some Nigerian leaders have openly criticized the practice. Lolo Nneka Chimezie, President of the Igbo Women Association, condemned the burial of loved ones outside Igbo land, citing insecurity in the southeastern region. Chief Goddy Uwazurike and Chief Chekwas Okorie both emphasized the deep cultural and religious significance of burying loved ones within their communities, calling it a sacrilege to do otherwise.
Ultimately, the debate over where Nigerians, particularly those in the diaspora, should be buried is multifaceted. While tradition continues to play a significant role in shaping burial practices, the changing realities of global migration, the financial burdens of repatriation, and the challenges posed by insecurity have led many to reconsider long-held customs.
The stories of individuals like Ada Okeke, Cathiam, and others reflect a growing desire for more personal and practical approaches to honoring the dead, allowing for meaningful connections that transcend cultural boundaries and embrace the complexities of the modern world.
