By Dayo Yusuf
In 2011, Kenyans were plunged into mourning for the death of one the country’s most prominent figures, Professor Wangari Maathai.
But little did they know that more shocking news was to follow.
The Nobel Peace Laureate left in her will that her remains be cremated in an electric kiln.
Her decision ignited a national debate, highlighting the deep-seated cultural and religious beliefs surrounding death in Kenya and much of Africa.
In a society where burial is often viewed as the ultimate act of respect for the deceased, Maathai's choice was seen as unconventional.
Bishop Mark Kariuki of the Deliverance Church Kenya was once quoted in the Nation Newspaper, a Kenyan local daily, as saying although cremation is not directly prohibited in the Bible, it is frowned upon by faithful.
However, Bishop Mark said how the physical body ends up was not the crux of the matter. ‘’What mattered most was your relationship with God,’’ he said.
Dignity in death
In Kenya and indeed most parts of Africa, burial ceremonies are not just a tradition but a communal act that honours ancestors and maintains cultural continuity.
Gravesites, in most occasions hold even more sacred position, symbolizing a physical connection between the living and the dead.
In contrast, cremation, often perceived as foreign or a taboo, has historically been rejected by most African communities.
Many people especially from older generations see cremation as a trend being pushed by the Western world.
Many Africans still hold the matter of life and death with utmost respect and in some cases holy.
For example, most Christians across Africa still bury their deceased loved ones instead of the creeping culture of cremation.
For Muslims, cremation is a total no. Ustadh Shaaban Omar, an Imam in Nairobi, says Islam protects the dignity of a person including in death.
‘’When someone dies, there is nothing he can do for himself. Our religion teaches us that it is our obligation as a community around him to make sure he is not shamed, degraded or abused in any way,’’ Ustadh Shaaban tells TRT Afrika.
Pressing issue
‘’We must give him a dignified burial and make it as quick and easy as possible,’’ he adds.
‘’Cremation is not allowed in anyway. Because we believe when a person dies, he can still hear and feel even the slightest touch. Imagine burning a dead body, it is like burning someone alive.’’
However, Professor Maathai’s reasoning offered her perspective. As a lifelong environmentalist, she saw cremation as a practical and ecological choice, aligning with her advocacy for sustainable environment.
“Why should I occupy land in death when I’ve spent my life protecting it?” she reportedly said.
Her decision has made many Kenyans to start confronting the realities of urbanisation and changing lifestyles that are increasingly challenging traditional burial practices.
In urban centres, like Nairobi, burial space has become a pressing issue. Cemeteries are overcrowded, and land for new graveyards is limited and expensive.
Upholding beliefs
The rising cost of funerals — spanning coffins, transportation, and ceremonies—places a significant financial burden on families, leading some to reconsider alternatives.
‘’It doesn’t matter to us in Islam, even if someone leaves a will saying he wants to be cremated,’’ says Ustadh Shaaban.
‘’The community will not execute certain instructions because they don’t align with our religion and teachings of Prophet Muhammad (PBUH),’’ he adds.
In Kenya, there are only a few crematoriums, with one of the most notable being in Nairobi’s Lang’ata Cemetery.
It sees limited use, with most clients being expatriates, Hindus or individuals inspired by figures like Maathai.
Across Africa, the practice is equally rare with Islamic, Christian or traditional beliefs continuing to uphold burial as the dominant practice.
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