Death Rites and Rituals of Ghanaian Culture

In Susan Long’s article, “Cultural scripts for a good death in Japan and the United States: similarities and differences” (Long, 2004), one major theme surfaces. That is, what a good death is versus what a bad death is, is culturally defined. In her article, she argues how scripts, or narratives, or stories help patients and families to define a good versus bad death. The interpretation and use of these narratives is what differs amongst those in Japan and the United States. So while both countries are considered to be post-industrial societies that value medicalized death, they make use of narratives about dying, differently, and therefore may view death as such. We can use this idea, that meaning in death is defined culturally, when examining death rites and rituals in Ghana. Ghana is in fact the polar opposite of post-industrialized nations such as the United States and Japan. To take a closer look at Ghanaian death traditions, we must analyze their perceptions of what good and bad deaths are, and look at what their rituals are in accordance to that.

Sjaak van der Geest writes, “Dying peacefully: considering good and bad death in Kwahu-Tafo, Ghana” (Geest, 2004), where the rituals and definitions of death in a rural town of the South of Ghana are described. While western societies, like the ones that Long (2004) describes, value medicalized death in hospitals, Ghana is quite the opposite. “Of course, there is an account of the worsening condition of the person, but it is rare that a long series of medical interventions play a role in the report which people give about the last days or weeks of their relative,” (Geest, 2004). This can be attributed to economic and logistical concerns. Medical intervention is not always valued due to its expense. Therefore, people are not willing to gamble their hard earned money on a more than likely, inevitable death. So instead, the money is better spent on a lavish funeral. Additionally, an added social pressure influences this decision further, “Social critique is more likely to be raised about a badly organized funeral, which everybody can witness than about a poorly cared for patient who is hidden in the house,” (Geest, 2004).

So what makes for a good or bad death in Ghanaian culture? It might come as a surprise to know that the answer to this question is very specific and contingent upon how the person passed. “‘Bad death’ in its widest sense is a death which comes too early, which terminates the life of someone who has not yet completed his course, who has not yet come to full maturity,” (Geest, 2004). This includes suicide, leprosy, drowning, electrocution, and even a woman who dies during childbirth or who undergoes an abortion. However, these rules have lightened a bit, and most people who do not die under cruel intentions, will receive a traditional Ghanaian funeral. A good death on the other hand occurs when a good life ends due to natural causes.

An article in the New York Times eloquently describes the atmosphere of a traditional Ghanaian funeral. While this article describes a community of Ghanaians in Bronx, New York, the traditions and ideas are still the same as they would be in Ghana. Titled, “Dance, Laugh, Drink. Save the Date: It’s a Ghanaian Funeral”, Sam Dolnick (2011), illustrates these elaborate and festive funerals. Planned weeks in advance, as well as extensively advertised, these funerals, or rather parties, host hundreds of people in the celebration of the departed. Highly decorated coffins, dancing, speeches, drinking, and traditional colorful clothing are all a part of the tradition. Funerals are a cause for celebration in order to pay respect and honor the life of a fellow Ghanaian.

Resources

Dolnick, S. (2011, April 12). Dance, Laugh, Drink. Save the Date: It’s a Ghanaian Funeral. Retrieved from https://www.nytimes.com/2011/04/12/nyregion/12funerals.html

Geest, S. V. (2004). Dying peacefully: Considering good death and bad death in Kwahu-Tafo, Ghana. Social Science & Medicine, 58(5), 899-91.

Long, S. O. (2004). Cultural scripts for a good death in Japan and the United States: Similarities and differences. Social Science & Medicine, 58(5), 913-928.