Opinion
Partial Cremation In Anambra
About 400 bereaved families in Onitsha and its environs found themselves in double jeopardy recently, when the mortuary storing the remains of their loved ones was gutted by fire. Their pain knew no bounds when they saw hundreds of charred remains of dead bodies. They wept, not just for the loss of a dear one, but also for the thought of never having an opportunity to give the dead a decent burial.
To get a sense of the scale of this disaster, consider the fact that some corpses were burnt beyond recognition, while others were burnt to ashes. One particular family was scheduled to bury their loved one on that day; but, it was one day too late, because they were unable to distinguish their departed loved one from the mass of burnt dead bodies. I cannot begin to imagine the emotional trauma they underwent on that terrible day. How would they now honour the departed? How do they forgive themselves for, maybe, taking too long before setting a burial date? There are a plethora of questions to be asked, but answers seem hard to come by.
Some major questions need answering: why was the mortuary the only building to burn in that area? Also, what accounts for the speed of the fire in the mortuary? Is it a valid submission by the proprietor of the mortuary that the embalmment chemical was so inflammable as to fully cremate some of the bodies? Are there safety measures in place in case of any fire outbreak? Are all the embalming chemicals inflamable? Are there alternatives?
Sadly, a similar incident also occurred in Enugwu Ukwu, Anambra State in 2019, in which 50 corpses were incinerated. Governor Willy Obiano termed the disaster a double tragedy and even constituted a panel to unravel the immediate and remote causes of the fire. Unfortunately, to date, nothing has been heard from that panel. Sadly, the rumour that made the rounds, at that time, was that the fire was started by an arsonist to becloud the trafficking of body parts, was neither confirmed nor refuted.
In my musings, I have wondered why there were about 400 corpses in that mortuary. Even if Onitsha is a densely populated economic hub; but this general hospital mortuary is not the only one in the city? A little insight into this uncanny mystery came by way of a comment from the proprietor of the mortuary, stating that some of the corpses were abandoned. Now, how does a family abandon the remains of their loved one, especially, in cases where there are no legal encumbrances?
It is a truism that the greatest gift you can give a dead man is to commit him to mother earth. Evidently, this truth does not apply to Southern Nigeria where periodically hospitals give notice for the mass burial of seemingly abandoned corpses. The predominantly Muslim North scarcely encounters such challenge. Do we then say it is a Christian thing? As a Christian, I know of no scriptural foundation for this behavior. However, the tenets of Islam dictate same-day burial, unless where prevailing circumstances make it impossible.
Evidently, our culture is our undoing, via the economy of burial. Over the years, the cost of burial has gradually become prohibitive in some cultures here in the East of Nigeria. In many clans, men must be buried with a cow; in which case some even mock bereaved families for the size of their cows. For some, burial is competitive. For instance, a lot of people might want to replicate the atmosphere at the burial of Obi Cubana’s mother. Yet, others build a house before they can bury; one may wonder why the same money was not used to build the house while the departed was alive to enjoy.
This culture of long preservation of the departed has resulted in mortuary congestion on many occasions, leading to mass burials in Lagos and other states, as recent as 2020. In fact, to increase capacity in Anambra, someone suggested an underground mortuary as a remedy. However, the best solution is a paradigm shift in the way we think about burial rites. We must remember that we make our cultures, not vice versa. For instance, the use of cows should be made optional instead of compulsory in traditions where this practice is deeply entrenched.
As a people, we do not even mourn anymore; burial ceremonies are now avenues for displaying wealth, rather than a moment to pause and reflect. Because of the pressure of keeping up with society, families go into an inordinate borrowing just to execute the burial of a loved one. In today’s Nigeria, it could cost as much as half a million naira to execute an average burial in the East, especially if the dead is a male, and if you add the cow component.
The problem has a solution, only if the government knows where to look. For instance, the COVID-19 pandemic showed us all that we can bury the dead with much less. But, there are other solutions. State governments could follow after the example of some churches in making policies that prohibit undue length of time for the preservation of the dead. For instance, the Diocese of Niger Delta Anglican Communion, more than fifteen years ago, initiated a 28-day burial policy; stipulating that non-compliance would lead to forfeiture of a member’s benefits. Some others have gone as far as limiting the period to two weeks; indicating that from a policy standpoint, this problem can be solved.
Last week, the story of a 70-year old man simply known as Mr Leo went viral on the internet. According to the story, Leo, having seen the endemic poverty in his community took the initiative to make ready everything needed for his burial: casket, grave, refreshments, and every other item necessary for his obsequies. He further asserted that he never wanted to place a burden on anyone. However, the commentary on Leo’s actions is diverse across social media and on the radio. For some, he was in his right to plan for his burial; for others, his action portends evil – since you cannot leave an open grave in most cultures. But is there a better way to achieve the desires of Leo? Yes.
Funeral bonds are a major avenue in most civilised societies to prepare for one’s departure. They are provided by pension funds and insurance companies primarily, with a diversity of packages, depending on budget size, religion, culture, and taste. Subscribers pay a regular premium depending on the package; and at their demise, the companies take over the execution of their burial ceremonies in conjunction with anyone they have so chosen. By so doing, burdens are lifted off the shoulders of the living; and most of the reasons for delaying burials simply disappear. Can this be replicated in Nigeria? I think so.
There are multitudes of solutions available; the ones yielding results should be expanded and enforced like the COVID-19 protocols. Until we change our ways, either through policy or a culture shift, our mortuaries will remain full; and cremation without funeral rite, the likes we have seen lately in Anambra, would be a recurring decimal.
By: Raphael Pepple
The line that separates betrayal and corruption is very thin. Betrayal and corruption are two sides of the same coin. Like the snail and its shell they are almost inseparable. They go hand-in-globe. Betrayal and corruption are instinctive in humans and they are birthed by people with inordinate ambition – people without principles, without regard for ethical standards and values. Looking back to the days of Jesus Christ, one of his high profile disciples-the treasurer, was a betrayer. Judas Iscariot betrayed Jesus Christ for just 30 pieces of silver. One of the characteristics of betrayers is greed.
So, when on resumption from his imposed suspension, the Rivers State Governor, Sir Siminilayi Fubara threatened to bring permanent secretaries who were found complicit in “defrauding” the State during the days of Locust and Caterpillar regime, he did not only decry a loot of the Treasury but the emotional trauma of betrayal perpetrated by those who swore to uphold the ethics of the civil service. Governor Siminilayi Fubara had least expected that those who feigned loyalty to his administration would soon become co-travellers with an alien administration whose activities were repugnant to the “Rivers First” mantra of his administration. The saying that if you want to prove the genuineness of a person’s love and loyalty feign death, finds consummate expression in the Governor Fubara and some of the key members of the State engine room
Some of those who professed love for Governor Siminilayi Fubara and Rivers State could not resist the lure and enticement of office in the dark days of Rivers State, like Judas Iscariot. Rather, they chose to identify with the locusts and the caterpillars for their selfish interest. Julius Caesar did not die from the stab of Brutus but by his emotional attachment to him, hence he exclaimed in utter disappointment, “Even you Brutus”. The wound of betrayal never heals and the scar is indelible. Unfortunately, today, because of gross moral turpitude and declension in ethical standards and values, betrayal and corruption are celebrated and rewarded. Corruption, a bane of civil/public service is sublime in betrayal. The quest to get more at the expense of the people is the root of betrayal and sabotage.
This explains why Nigeria at 65 is the World’s capital of poverty.
Nigeria is not a poor country, yet, millions are living in hunger, abject poverty and avoidable misery. What an irony. Nigeria, one of Africa’s largest economies and most populous nation is naturally endowed with 44 mineral resources, found in 500 geographical locations in commercial quantity across the country. According to Nigeria’s former Minister for Mines and Steel Development, Olamiekan Adegbite, the mineral resources include: baryte, kaolin, gymsium, feldspar, limestone, coal, bitumen, lignite, uranium, gold, cassiterite, columbite, iron ore, lead, zinc, copper, granite, laterite, sapphire, tourmaline, emerald, topaz, amethyst, gamer, etc. Nigeria has a vast uncultivated arable land even as its geographical area is approximately 923, 769 sq km (356,669 sq ml).
“This clearly demonstrates the wide mineral spectrum we are endowed with, which offers limitless opportunities along the value-chain, for job creation, revenue growth. Nigeria provides one of the highest rates of return because its minerals are closer to the suffer”, Adegbite said. Therefore, poverty in Nigeria is not the consequences of lack of resources and manpower but inequality, misappropriation, outright embezzlement, barefaced corruption that is systemic and normative in leaders and public institutions. According to the World Poverty Clock 2023, Nigeria has the awful distinction of being the world capital of poverty with about 84 million people living in extreme poverty today.
The National Bureau of Statistics (NBS) data also revealed that a total of 133 million people in Nigeria are classed as multi-dimensionally poor. Unemployment is a major challenge in the country. About 33 percent of the labour force are unable to find a job at the prevailing wage rate. About 63 percent of the population are poor because of lack of access to health, education, employment, and security. Nigeria Economic Summit Group (NESG) speculated that unemployment rate will increase to 37 percent in 2023. The implications, therefore, is increase in unemployment will translate to increase in the poverty rate. The World Bank, a Washington-based and a multi-lateral development institution, in its macro-poverty outlook for Nigeria for April 2023 projected that 13 million Nigerians will fall below the National Poverty line by 2025.
It further stated that the removal of subsidy on petroleum products without palliatives will result to 101 million people being poor in Nigeria. Statistics also show that “in 2023 nearly 12 percent of the world population of extreme poverty lived in Nigeria, considering poverty threshold at 1.90 US dollars a day”.Taking a cursory look at the Nigerian Development Update (NDU), the World Bank said “four million Nigerians were pushed into poverty between January and June 2023 and 7.1 million more will join if the removal of subsidy is not adequately managed.” These startling revelations paint a grim and bleak future for the social-economic life of the people.The alarming poverty in the country is a conspiracy of several factors, including corruption. In January, 2023 the global anti-corruption watchdog, Transparency International, in its annual corruption prospect index which ranks the perceived level of public sector corruption across 180 countries in the world says Nigeria ranked 150 among 180 in the index. Conversely, Nigeria is the 30th most corrupt nation in the ranking. It is also the capital of unemployment in the world.
Truth be told: a Government that is corruption-ridden lacks the capacity to build a vibrant economy that will provide employment for the teeming unemployed population. So crime and criminality become inevitable. No wonder, the incessant cases of violent crimes and delinquency among young people. Corruption seems to be the second nature of Nigeria as a nation . At the root of Nigerians’ poverty is the corruption cankerworm.How the nation got to this sordid economic and social precipice is the accumulation of years of corrupt practices with impunity by successive administrations. But the hardship Nigerians are experiencing gathered momentum between 2015 and 2023 and reached the climax few days after President Bola Ahmed Tinubu, who assumed power as president of Nigeria, removed the controversial petroleum subsidy. Since then, there is astronomical increase in transport fares, and prices of commodities. Living standard of most Nigerians is abysmally low, essential commodities are out of reach of the poor masses who barely eat once a day.
The Dollar to Naira exchange rate ratio at one dollar to N1,000, is the most economy-unfriendly in the annals of the history of Nigeria. The prohibitive prices of petroleum products with the attendant multi-dimensional challenges following the removal of the subsidy, has posed a nightmare better to be imagined than experienced. Inflation, has been on the increase, negatively affecting the purchasing power of low income Nigerians. Contributing to the poverty scourge is the low private investment due to.unfriendly business environment and lack of power supply, as well as low social development outcomes resulting in low productivity. The developed economies of the world are private sector-driven. So the inadequate involvement of the private sector in Nigeria’s economy, is a leading cause of unemployment which inevitably translates to poverty.
Igbiki Benibo
In today’s fast-paced, hyper-competitive world, the pursuit of success and growth has become an all-consuming force. Individuals, organisations, and nations alike, are locked in a perpetual struggle to achieve more, earn more, and surpass their rivals. Yet, beneath this relentless drive for progress lies a silent danger—the risk of self-destruction. This perilous pattern, which I call the self-destruct trajectory, describes the path taken when ambition and growth are pursued without restraint, awareness, or moral balance. The self-destruct trajectory is fueled by an insatiable hunger for more—a mindset that glorifies endless expansion while disregarding the boundaries of ethics, sustainability, and human well-being. At first glance, it may appear to promise prosperity and achievement. After all, ambition has long been celebrated as a virtue. But when growth becomes the only goal, it mutates into obsession.
Individuals burn out, organisations lose their soul, and societies begin to fracture under the weight of their own excesses. The consequences are everywhere. People pushed beyond their limits face anxiety, exhaustion, and disconnection. Companies sacrifice employee welfare and social responsibility on the altar of profit. The entire ecosystems suffer as forests are cleared, oceans polluted, and air poisoned in the name of economic progress. The collapse of financial systems, widening income inequality, and global environmental crises are all symptoms of this same relentless, self-consuming pursuit. To understand this dynamic, one can turn to literature—and to Charles Dickens’ Oliver Twist. In one of the novel’s most haunting scenes, young Oliver, starving in the workhouse, dares to utter the words: “Please, sir, I want some more.” This simple plea encapsulates the essence of human desire—the urge for more. But it also mirrors the perilous craving that drives the self-destruct trajectory. Like Oliver, society keeps asking for “more”—more wealth, more power, more success—without considering the consequences of endless wanting.
The workhouse itself symbolises the system of constraints and boundaries that ambition often seeks to defy. Oliver’s courage to ask for more represents the daring spirit of human aspiration—but it also exposes the risk of defying limits without reflection. Mr. Bumble, the cruel overseer, obsessed with authority and control, embodies the darker forces that sustain this destructive cycle: greed, pride, and the illusion of dominance. Through this lens, Dickens’ tale becomes a timeless metaphor for the modern condition—a warning about what happens when ambition blinds compassion and growth eclipses humanity. Avoiding the self-destruct trajectory requires a radical rethinking about success. True progress should not be measured solely by accumulation, but by balance—by how growth serves people, planet, and purpose.
This calls for a more holistic approach to achievement, one that values sustainability, empathy, and integrity alongside innovation and expansion
Individuals must learn to pace their pursuit of goals, embracing rest, reflection, and meaningful relationships as part of a full life. The discipline of “enough”—knowing when to stop striving and start appreciating—can restore both mental well-being and moral clarity. Organisations, on their part, must reimagine what it means to succeed: prioritising employee welfare, practising environmental stewardship, and embedding social responsibility in the core of their mission. Governments and policymakers also play a vital role. They can champion sustainable development through laws and incentives that reward ethical practices and environmental responsibility. By investing in education, renewable energy, and equitable economic systems, they help ensure that ambition is channeled toward collective benefit rather than collective ruin.
Corporate Social Responsibility (CSR) provides a tangible pathway for this transformation. When businesses take ownership of their social and environmental impact—reducing carbon footprints, supporting local communities, and promoting fair labour—they not only strengthen society but also secure their own long-term stability. Sustainable profit is, after all, the only kind that endures. Ultimately, avoiding the self-destruct trajectory is not about rejecting ambition—it is about redefining it. Ambition must evolve from a self-centred hunger for more into a shared pursuit of the better. We must shift from growth at all costs to growth with conscience. The future will belong not to those who expand endlessly, but to those who expand wisely. By embracing restraint, compassion, and sustainability, we can break free from the cycle of self-destruction and create a new narrative—one where success uplifts rather than consumes, and where progress builds rather than burns.
In the end, the question is not whether we can grow, but whether we can grow without losing ourselves. The choice is ours: to continue along the self-destruct trajectory, or to chart a more balanced, humane, and enduring path toward greatness.
Sylvia ThankGod-Amadi
