Youths as Elders and Infants as Ancestors: the Complementarity of Alternate Generations, Both Living and Dead, in Tiriki, Kenya, and Irigwe, Nigeria

Abstract

Opening Paragraph A recent paper by Igor Kopytoff (Kopytoff, 1971) argues that Africanists have been led by their Western conceptual ethnocentrism into creating a false dichotomy between ‘elders’ and ‘ancestors’ in their descriptions and analyses of African societies. He asserts that this has obscured the fact that ‘elders’ and ‘ancestors’ are conceptually as well as terminologically united in many African cultural and social traditions. There are flaws in his assertion, perhaps the most serious of which has been ably countered by James Brain in a recent article (Brain, 1973) where he demonstrates that many, if not most, African societies make explicit and clear-cut distinctions both linguistically and conceptually between ‘elders’ (both living and dead) and ‘ancestral spirits’. Nevertheless Kopytof's article effectively argues that Western scholars have had a tendency to overlook indigenous conceptual continuities between living and dead elders, and this prompted me to re-examine my data on the Tiriki of Kenya and the Irigwe of Nigeria which deal with the traditional relations of the living and the dead (including the not yet born). I found that these relationships, though strikingly different in the two societies, are nevertheless in each case patterned in ways that are congruent with relationships between both adjacent and alternate generations.

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