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
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
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