PeeCeeJay

 

Do ghosts exist?

 

By

Jideofor Adibe

 pcjadibe@yahoo.com

There is apparently more to the Dana Air crash than the loss of over 150 souls to the tragedy. Some residents of Iju-Ishaga, a suburb of Lagos where the Dana airline crashed into buildings on June 3 2012, have reacted negatively to proposals for the mass burial of unidentified victims in the area, fearing that the ghosts of the departed would come to torment them.  One Idayatu Ali, a 24-year-old unemployed resident of the area was quoted as saying:  “This is no superstition; I have witnessed where a young man died in an accident and his ghost continued to cry at the scene for days until a sacrifice was performed.” Ms Ali was further reported as saying that if the authorities went ahead with their plan for a mass burial of the unidentified victims in the area, many residents would be forced to relocate to another area.  There is a strong suspicion that one of the grounds of opposition to the idea of mass burial is the traditional belief that if the dead are not properly buried with all the rituals and rites, their spirits may be wandering and seeking vengeance on the living.

The fear of ghosts occasioned by the Dana Air crash raises a fundamental question not only about whether ghosts really exist but also about our belief systems and their implications for the type of solutions we seek for the problems that confront us as a nation.

It must be clarified from the onset that belief in the manifestations of the spirit of the dead is widespread across climes and cultures. It is generally thought that certain practices such as funeral rites and exorcism are rituals designed to appease the spirit of the dead. The Chinese tradition of Ghost Festival involves the ritual feeding of the dead.

While the belief in the existence of ghosts, occult and other paranormal phenomena exists in all cultures, there is something untoward about the way this belief is expressed in Africa, which has led some to conclude that our belief systems are at least part of the reasons why the rest of the world have left us behind in political and economic underdevelopment. Perhaps the African cosmology, which is intensely spiritual, predisposes us to a pattern of belief that verges on the superstitious.  Traditionally Africans believe that up above is the abode of God, the Creator and Supreme deity and that below the earth is the world of the ancestors - or the living-dead - who exercise some influence over the affairs of the living. They also believe that spirits – both good and malevolent inhabit the earth with humans and that each person is assigned a personal ‘chi’ (guardian angel), not only to help him/her ward off the perceived evil designs of the malevolent spirits but also to intercede on his/her behalf in the ancestral world and the world of the Supreme God.  Perhaps this intensely spiritual nature of our cosmology is one of the reasons why many Nigerians find supernatural explanation for virtually every occurrence, creating in the process an avenue for brisk businesses by ‘smart’ pastors, Imams and babalawos.

How do the African belief in the supernatural and the occult differ from the way such beliefs are expressed in say the Western culture? Let me illustrate this with just two examples:

One of the celebrities thrown up by the 2010 World Cup in South Africa was the German Octopus Paul. The then two-year-old psychic cephalopod, now late, achieved global fame for correctly predicting all of Germany’s World Cup matches, including their two defeats by Spain and Serbia. It also successfully tipped Spain to win the World Cup – predictions that reportedly led to the mollusc receiving death threats from Dutch fans as it did from German supporters in the two occasions it successfully predicted German defeats.

One significant thing about Octopus Paul’s predictions was that his method was transparent: it got the choice of picking food from two different transparent containers lowered into his tank and the container he opened first was regarded as his pick. Were Octopus Paul owned by a Nigerian and the animal correctly predicted the outcome of one or two matches during the World Cup, it is most likely that the owner would paint his face and eye lashes with the weirdest chalk around, build a mysterious grove for the creature (and if possible let decomposing corpses litter the pathway to the shrine) and spend the better part of an hour chanting incantations whenever any customer showed up. There would of course be high priests and worshippers of the creature. Additionally, unlike Octopus Paul whose psychic power was apparently limited to predicting football matches, the Nigerian owner would definitely claim the octopus would predict any event, heal any disease and infirmity and even tell you the person ‘blocking’ your success in life. While Octopus Paul announced his retirement from predictions just a day after the World Cup, for a Nigerian owner, the proper deification of the creature and the associated lucre would start after the World Cup. While there was an official announcement about the death of the mollusc in its German aquarium on October 25 2010, a Nigerian owner would contrive immortality for the creature.  While for most Westerners Octopus Paul was essentially part of the entertainment for the World Cup – the way the Vuvuzela was -  were  the octopus owned by a Nigerian, the little manifestation of psychic ability would have been defined as the ‘main reality’ of life, while our  world of reason and critical inquiry would be presented as at best ‘virtual reality’. Again while the psychic successes of Octopus Paul never led to a generalised belief in the West about the reliability of its predictions, were the creature owned by a Nigerian, the mere fact that the octopus achieved 100 percent success rate at the World Cup will mean that whatever he says (or is contrived to have said) in the future, would be taken as gospel truth – not mere prediction with a reasonable chance of error. Just imagine the number of diviners, imams and pastors who have created eternal enmity in families and communities by fingering people who are probably innocent, as the cause of other people’s misfortunes.

Let’s take another example of the difference in the way the Western culture expresses its belief in paranormal activities and the way we do as Africans.

In the UK in the 1950s, one ‘Dr Carl Kuon Suo’ was peddling a manuscript called Third Eye. Just before the manuscript was published by Secker & Warburg in 1956, its author changed his name to Tuesday Lobsang Rampa. In the book, which turned out to be an instant best seller globally, the author claimed to have been a lama in Tibet and narrated a purported experience of growing up in a monastery there from the age of seven. Dr Rampa also claimed that during that period a small hole was drilled into his forehead, which aroused his ‘third’ (or ‘inner’) eye, giving him very strong powers of clairvoyance.

The spirit of critical inquiry forced Heinrich Harrer, an Austrian mountaineer and Tibetologist, to hire a private detective, Clifford Burgess, to investigate Dr Rampa and his claims. The detective was able to unmask Dr Rampa as Cyril Henry Hoskin, an Englishman who was born in Devon, and whose father was a plumber. It was also found that contrary to claims in the book Mr Hoskin had never been to Tibet and spoke no Tibetan. Caught red-handed, Dr Rampa did not deny that he had been born as Cyril Hoskin but claimed that his body was now occupied by the spirit of Lobsang Rampa. Curiously as an undergraduate in Nigeria in the 1980s, Lobsang Rampa’s Third Eye was a sort of fashion accessory to a certain category of students who claimed to be seeking spiritual enlightenment. And this was some thirty years after ‘Lobsang Rampa’ had been unmasked as a fraud in Europe!

Critical inquiry could also affirm the existence of certain paranormal practices as the case of David Seth Kotkin, a Jewish American magician and illusionist, better known as David Copperfield. David Copperfield’s proven illusions include walking through the Great Wall of China, making the Statue of Liberty disappear and flying and levitating over the Grand Canyon.

So do ghosts exist? Anything that has a name probably exists in one form or another. Additionally what a person intensely believes in exists for that person. While I am not totally discountenancing the existence of esoteric phenomena, I feel there is something that does not seem right the way occult and esoteric tales are bandied around in the country – often without the opportunity to subject the numerous claims to public scrutiny. One of the consequences is that tales of paranormal and occult practices – of people who could make your manhood disappear simply by shaking your hands, of women who could use ‘love potion’ to ensnare you into marrying them or to do their wishes, of people turning into yam tubers simply from wearing Okada helmets – are a daily staple, instilling fears, even paranoia, in the hearts of many.