In Ghana, funerals are more than solemn farewells, they are pivotal family and community events, steeped in tradition and emotion. Yet, over the past decade, these occasions have also become flashpoints for disputes, sometimes escalating into legal battles or even physical confrontations.

Between 2015 and 2025, several high-profile and everyday cases have highlighted the complexities surrounding funeral arrangements, especially when questions of inheritance, cultural authority, and family dynamics collide.

At the heart of many funeral disputes in Ghana lies the tension between customary law and modern expectations. According to Ghanaian tradition, the extended family of the deceased-rather than the nuclear family-holds primary rights over funeral arrangements and the body itself.

Legally, a corpse is not considered the property of a spouse or children but belongs to the wider kin group. This often leaves widows, widowers, and children feeling sidelined, with their wishes for their loved one’s burial sometimes disregarded in favour of traditional practices. In many cases, even explicit wishes of the deceased regarding their funeral can be overridden by family consensus.

Inheritance laws further complicate matters. Ghana’s PNDC Law 111 governs the distribution of property when someone dies intestate (without a will), ideally under court supervision. However, when these legal processes are ignored or expectations clash, disputes can erupt.

Even when a will exists, it can be contested on grounds such as forgery, inadequate provision for dependents, or dissatisfaction among family members. Under Ghana’s Wills Act, spouses or children excluded from a will may petition for a share, leading to further litigation and family strife.

Several notable cases illustrate these challenges. In one instance, the widow of a deceased chief, Nana Osum Kai Odumgya III, found herself embroiled in a year-long legal battle with her husband’s extended family over custody of his remains.

The court ultimately sided with the extended family, emphasising that the body was not part of the estate governed by intestate succession law. Similarly, the widow of Reverend Anthony Kwadwo Boakye sought a court injunction to halt funeral preparations after being excluded by her late husband’s family, highlighting how widows may have to fight for involvement in their spouse’s final rites when no will exists.

Family rifts can also derail funerals in less prominent households. In a 2025 case, a son was barred from his father’s funeral by relatives, leading to a violent confrontation that required police intervention and resulted in the burial being suspended.

Even across borders, disputes can arise: one case involved a Ghanaian couple in the UK, where the husband arranged his wife’s funeral without informing her extended family in Ghana, sparking outrage and potential litigation.

Having a will is often seen as a solution to these problems, but it does not always guarantee harmony. The estate of the late Justice Dr. Seth Twum became the subject of fierce contention among his children, with some alleging forgery and unfair exclusion from the will. The dispute moved from the funeral to the courtroom, with the family’s internal conflicts becoming public through legal proceedings.

Public figures are not immune to such disputes. The funeral of former President Jerry John Rawlings was delayed due to disagreements between his immediate family, his traditional extended family, and the state over who had the authority to implement his funeral wishes. Multiple ceremonies were eventually held to satisfy all parties, but only after weeks of visible discord.

Even the burial of the late Ga Manye, Queen Mother of the Ga people, became a battleground between her biological family and the Ga Traditional Council. Legal injunctions, public accusations, and claims of a “fake” funeral underscored how contested authority-rather than contested property-can hijack a funeral, even for a person of high status.

These cases reveal that funeral disputes in Ghana are rarely just about the deceased; they are about power, tradition, and the ongoing negotiation between old and new values. Clear communication, legal clarity, and respect for both customary and individual wishes are essential to mitigating such conflicts.

Yet, as emotions run high and longstanding grievances resurface, families often find themselves navigating not only grief but also the complexities of law, tradition, and kinship. The result is that funerals-meant to be moments of closure-can instead become the stage for some of the most profound and painful family dramas.