This research has ten chapters. Apart from the introductory and concluding chapters, the eight chapters in between are subdivided into three parts. I, the Academic Framework comprising chapters two and three, the literature review and methodology respectively; II, the Ethnoreligious contexts of the Urhobo and the Baptists covering chapters four, five and six; and III, Fieldwork on Urhobo burial tradition subdivided into chapters seven, eight and nine.
Chapter one introduces the research problem, a religious/cultural dichotomy among Urhobo Baptists which resulted from lack of wholistic approach by the DSBC to Urhobo cultural context as a ‘web of significance.’123 The chapter clarifies the major concepts in the research relating to Contextualization and Urhobo Baptist contexts. It also explains the method of transliterating and of presenting Urhobo words and
121 Onoawarie Edevbie, ‘Ownership of Precolonial Warri,’ in History of The Urhobo People of Niger
Delta, ed. Peter P. Ekeh (Lagos: Urhobo Historical Society, 2006), 266–296; Onoawarie Edevbie, ‘Who Owns Colonial and Post-Colonial Warri,’ in History of The Urhobo People of Niger Delta, ed. Peter P. Ekeh, 297–354.
122
Onigu O. Otite, ‘A peep into the History of the Urhobo,’ in The Urhobo People, ed. Onigu O. Otite, 9–26 (Ibadan: Heinemann Educational Books (Nig.) Limited, 1982); Otite, ‘Autonomy and Dependence: the Urhobo Kingdom of Okpe in Modern Nigeria,’ in The Urhobo People. 2nd Edition, ed. Onigu O. Otite (Ibadan: Shaneson C. I. Limited, 2003); Peter P. Ekeh, ‘Imperialism, Nigerian Historiography and the Nature and Outline of Urhobo History,’ in History of the Urhobo People of Niger Delta, ed. Peter P. Ekeh, 1–41; Peter P. Ekeh, ‘A Profile of Urhobo Culture,’ in Studies in Urhobo culture,
ed. Peter P. Ekeh, 1–50.
123 The term ‘web of significance’ was coined by Max Weber (1864–1920, a German sociologist and
political economist) but Clifford Geertz interpreted that web as culture. See Geertz, The Interpretation of Cultures: Selected Essays, 5.
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grammar. Limiting itself to ritual (funeral) studies, the chapter excludes the historio- political dimensions from the study and enumerates the reasons for the exclusion.
Part I–Academic Framework starts with literature review in chapter two. Having identified the global need of contextualization, this chapter locates the problem in Urhobo Land with particular reference to Urhobo ancestor veneration. It also pays attention to the way different Christian churches related to this cultural practice and the resultant effects in Urhobo Land. Chapter three focuses on the methodological approach, a qualitative ethnographic field research with the case study, and research sample methods. The chapter discusses all methodological details including the theoretical framework, the methods of data collection, analysis and synthesis, ethical considerations, and limitations of study.
Part II–Ethnoreligious Contexts has chapters 4–6. Chapter four, ‘Who are the Urhobo?’ examines the historical, cultural, linguistic, geographical, and climatic aspects of the Urhobo contexts and their effects on funeral tradition. Chapter five, ‘Rites of Passage among the Urhobo’ engages with the discussion of rites of passage in the anthropological field and within NBC and Urhobo Land. It focuses on Urhobo rites of circumcision and funeral and their implications for Urhobo culture of venerating ancestors. Chapter six, ‘Baptist Christianity among the Urhobo’ presents the historical survey of Baptist Christianity in Urhobo Land, its burial policy and theologies relating to funeral.
Part III–Fieldwork consists of chapters 7–9 which analyse the uruemu r’orivwin r’eshio r’ihwo r’Urhobo (‘traditional burial rites of Urhobo people’), using the Idjerhe-Urhobo
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as case study. Chapter seven, ‘Myth and Worldview,’ discusses the Urhobo myth about the origin of death and the concepts of the universe, the human person and certain aspects of funeral rituals that are meant to promote harmony between the dead and the living. Chapter eight, ‘Kinds of Deaths and Burials,’ describes and analyses deaths and corresponding burial rites of people of different socio-political and economic categories and in different circumstances and explores the significant functions of traditional burial rites for the Urhobo. Chapter nine, ‘Burial Roles and Practices,’ rounds up the detailed examination of Urhobo burial tradition with a focus on the roles of children of the deceased and the extended family, and other practices for the interest of the deceased and the bereaved. It concludes with the enumeration of themes that run through Urhobo burial practices and which are generated through the field work.
Chapter ten concludes the research by identifying certain vital aspects of Urhobo funeral rites that could be considered for integration into the Baptist funeral processes. It also identifies Baptist historic contextual nature in support of the argument for contextual liturgy and analyses how the proposed liturgy in this thesis mediates between Baptist faith and Urhobo culture. Four appendixes to the research are (1) Table of Participants; (2) Glossary of Urhobo Words in the Research, Expressions of names and attributes of the Supreme Being and some Urhobo proverbs and sayings; (3) Table of Features of Urhobo ikpọtọ; and (4) The text of the NBC Burial Policy.
In summary, this introductory chapter has recognised the sensitive nature of the problem of traditional culture and acquired faith and the necessity for an acceptable interrelationship. It has further shown that Urhobo funeral culture exists side by side with Baptist beliefs and that any attempt to suppress the former does not produce the
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best of the latter. There is therefore a need for a practical and acceptable way of harmonisation. The next chapter is literature review, highlighting the universal and local nature of the problem of cotextualization. It also reviews how different church officials in Urhobo Land have addressed the concept of ancestor veneration and the expressed opinions in favour and against contextualisation.
45 PART I–ACADEMIC FRAMEWORK
CHAPTER TWO–LITERATURE REVIEW
This review takes cognisance of the universal nature of the problem of contextualization but locates it also within the context of Urhobo Land. It highlights the Urhobo reverence for their ancestors which is often expressed through funeral rites and discovers that their focus on the ancestors strengthens their family solidarity among the living and between the living and the dead. The Urhobo derive mutual benefit in the relationship as the living members pay homage to the dead, expecting blessings in return as claimed by Urhobo scholars124 and this study respondents.125 It is not surprising therefore that the Urhobo Baptists go back to perform traditional rites after church funeral service. The drive is linked to their saying that, urie robi vughẹ ẹterhe r’ọye kọ kpọr (‘a stream that forgets its source will get dried’).126 This Urhobo cultural practice however, is not agreeable to Baptist Conference in Urhobo Land, which has resulted in a religious/cultural dichotomy this study is evaluating.127 While some scholars such as Erhueh, Daniel O. Riamela (1951–) and Erivwo128 think that there is a need for contextualisation of funeral liturgy, the NBC/DSBC burial policies129 and Baptist
124 John Tokpabere Agberia, ‘The Adane-Okpe Masquerade Festival of the Okpe People,’ Journal of
Asian and African Studies, 41, no. 3 (2006), 261–273: 270; Asagba, The Untold Story of a Nigerian Royal Family, 6.
125 For instance respondents 1, 2, 5, 7, 9, 18, 22 and 23 emphasised that non performance of proper
burial could cause evil for the children.
126 Respondent 5.
127 See ‘The Background to the Study’ in chapter one, section 1.1.
128 See section 2.2. Erhueh, Vatican II: Image of God in Man, 292; Daniel Odafetite Riamela, The
Concept of Life After Death: African Tradition and Christianity in Dialogue With Special Emphasis on the Urhobo Culture (Ibadan: Claverianum Press, [c.] 1992), 59
129 Delta State Baptist Conference, Book of Reports and Minutes of the Third Annual Session held at
First Baptist Church, Sapẹlẹ, Delta State, February 14–17, 1996 (Warri: Ronke Printing Press, 1997), 34–35. Policies and Practices of the Nigerian Baptist Convention (Ibadan: Baptist Press (Nig.) Limited, 2005), 1–5. See also, ‘Policies and Practices of the Nigerian Baptist Convention,’ available from http://www.nigerianbaptist.org/index.php?option=com_content&view=article&id=5&Itemid=20, Internet (24 September 2011), accessed, 10 August 2012.
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church officials130 view that Urhobo funeral practices are ‘pagan’ and irreconcilable with Christianization of Urhobo Land. While both views have merits and demerits, the main argument in this thesis is that critical aspects of Urhobo funeral process are transferable into Baptist funeral service.