Ivory Coast – “Steal It at the Death”: Unpacking a Controversial Funeral Tradition

Introduction

Across West Africa, funerary rites are more than a moment of mourning; they are a vivid expression of cultural identity, social hierarchy, and economic exchange. In Côte d’Ivoire, a practice colloquially known as “Steal It at the Death” (French: voler à la mort) has attracted both scholarly interest and media scrutiny. The custom, which permits—or even encourages—relatives and community members to appropriate personal belongings of the deceased during the funeral ceremony, sits at the intersection of tradition, poverty alleviation, and legal ambiguity.

This article re‑examines the phenomenon through a multidisciplinary lens, tracing its historical roots, assessing its socioeconomic drivers, and evaluating its impact on regional governance and community cohesion. By integrating demographic data, case studies, and comparative analysis, we aim to move beyond sensational headlines and provide a nuanced understanding of why “Steal It at the Death” persists, how it shapes everyday life in Ivory Coast, and what policy pathways could reconcile cultural respect with the rule of law.

Main Analysis

1. Historical Foundations and Symbolic Meaning

The origins of “Steal It at the Death” can be traced to pre‑colonial Akan and Baoulé societies, where communal ownership of wealth was a cornerstone of social solidarity. Anthropologists such as Raymond M. Kouadio (1998) documented that, in many agrarian villages, the death of a household head triggered a redistribution of assets to prevent the concentration of wealth in a single lineage. This redistribution was not viewed as theft but as a communal safety net, ensuring that widows, orphans, and extended kin could sustain themselves.

During the French colonial period (1893‑1960), the practice was codified in local customary law, albeit with varying degrees of tolerance. Colonial administrators recorded that “the taking of the deceased’s tools, livestock, or jewelry during the funeral is a recognized rite that reinforces kinship bonds” (Archives Coloniales, 1934). Post‑independence, the tradition survived because it dovetailed with the nation’s broader emphasis on “Ivoirité” – a cultural narrative that celebrates shared customs as a unifying force.

2. Socio‑Economic Drivers in Contemporary Côte d’Ivoire

Modern Ivory Coast is a paradox of rapid economic growth and entrenched inequality. According to the World Bank, the country’s GDP grew at an average of 6.5 % per year between 2015 and 2022, yet the poverty headcount remained at 31 % of the population in 2022. Rural households, which account for 57 % of the nation’s total, often lack formal banking services and rely on informal mechanisms to manage risk.

Funeral expenditures illustrate the financial pressure surrounding death. A 2021 survey by the Ivorian Institute of Social Research (IISR) found that families allocate, on average, 12 % of their annual income to funeral rites, with the figure rising to 22 % in the northern regions where traditional ceremonies are more elaborate. In many cases, the cost of a “grand” funeral—characterized by a multi‑day procession, live music, and the provision of food for hundreds—exceeds the household’s savings, prompting participants to “borrow” items from the deceased’s estate.

From a pragmatic standpoint, “Steal It at the Death” functions as an informal wealth‑transfer system. A 2022 micro‑study in the town of Daloa recorded that 68 % of respondents who participated in a funeral claimed at least one item (e.g., a television, a set of farming tools, or livestock) that they would not have otherwise been able to purchase. For many, this redistribution is a lifeline rather than a criminal act.

3. Legal Ambiguities and Ethical Tensions

Ivory Coast’s legal framework distinguishes between statutory law (the Code Civil) and customary law (the Code des Coutumes). While the former criminalizes theft, the latter recognizes certain communal practices, including the appropriation of assets during funerals, as “acceptable customs” provided they are performed with the consent of the family head. However, consent is often ambiguous; the grieving family may feel pressured to acquiesce to avoid social ostracism.

In 2020, the Supreme Court of Côte d’Ivoire ruled in the case of Ngoua v. State that “the act of taking personal belongings at a funeral, when performed under the guise of tradition, does not constitute theft if the items are subsequently used to support the bereaved family.” The decision sparked debate among legal scholars, who argue that the ruling creates a loophole that could be exploited for opportunistic plunder.

Human‑rights organizations, including Amnesty International, have highlighted the gendered dimension of the practice. Women, who are often the primary mourners, may be compelled to surrender valuable heirlooms—such as gold jewelry that serves as a financial reserve—to satisfy communal expectations. This dynamic can exacerbate gender‑based economic disparities, a point underscored by the 2023 Gender Equality Index, which ranks Ivory Coast at 112 out of 156 countries for women’s economic empowerment.

4. Regional Impact and Comparative Perspectives

While “Steal It at the Death” is most visible in the southern and central regions of Ivory Coast, similar customs exist in neighboring Ghana (the “krobo” tradition) and Nigeria’s Yoruba communities (the “ajọ‑ọ̀dọ̀” practice). Comparative research indicates that the prevalence of such rites correlates with the degree of informal financial inclusion: regions with limited access to credit markets are more likely to rely on communal asset redistribution during funerals.

In the city of Abidjan, the economic hub of the country, the practice has taken on a different shape. A 2023 study by the University of Abidjan’s Department of Sociology documented that urban middle‑class families increasingly outsource funeral logistics to professional “funeral houses.” These enterprises charge fees ranging from US $500 to US $2,500, effectively monetizing the tradition and reducing the need for “stealing” at the death. Nonetheless, informal networks persist, especially among migrants from rural areas who maintain strong ties to their hometown customs.

5. Practical Applications: Policy Recommendations and Community Interventions

Addressing the complexities of “Steal It at the Death” requires a multi‑pronged strategy that respects cultural heritage while safeguarding property rights. The following interventions have been proposed by scholars and civil‑society groups:

• Formalizing the Asset‑Transfer Mechanism: Introducing a “funeral escrow” system, where families voluntarily deposit a modest sum (e