At the center of the dispute was Grace Akinyi, the woman Wangila had married before relocating to the United States to pursue his boxing career.
Akinyi had initially been recognized as Wangila’s lawful widow. She was named as his next of kin and included in the national funeral committee formed to oversee his burial arrangements.
Akinyi had initially been recognized as Wangila’s lawful widow. She was named as his next of kin and included in the national funeral committee formed to oversee his burial arrangements.
The government also acknowledged her role, giving her the responsibility of receiving the body upon its arrival.
In addition, Wangila’s will clearly stated that he wished to be buried according to Islamic rites, having converted to Islam about a year before leaving Kenya.
This meant that Akinyi, working alongside the committee, was expected to organize a burial in a Muslim cemetery and ensure all religious requirements were followed.
However, the situation quickly became complicated. After Wangila moved abroad, it was alleged that he had separated from Akinyi.
However, the situation quickly became complicated. After Wangila moved abroad, it was alleged that he had separated from Akinyi.
Claims emerged that she had remarried, which his family used as grounds to challenge her position as the rightful person to oversee his burial.
Adding to the controversy, it was revealed that Wangila had married another woman, Queen Noble, in Las Vegas in 1992. This development raised further questions about his marital status and intentions, even though Akinyi remained prominently mentioned in his will.
On August 5, 1994, Wangila’s mother, Eunice Moraa Mabeche, filed a case at the High Court, supported by individuals who claimed to be his biological father.
On August 5, 1994, Wangila’s mother, Eunice Moraa Mabeche, filed a case at the High Court, supported by individuals who claimed to be his biological father.
Represented by a team of lawyers, they successfully obtained a temporary court order stopping Akinyi from proceeding with the burial plans.
This legal move intensified the already tense situation, as different parties sought control over the final rites of the late boxer.
At the same time, another group from Busia also entered the legal battle. They argued that Wangila should be buried in Busia according to Samia customs, claiming to represent his “real” father.
At the same time, another group from Busia also entered the legal battle. They argued that Wangila should be buried in Busia according to Samia customs, claiming to represent his “real” father.
Their case added another layer of cultural and familial conflict to the dispute, forcing the court to merge the cases and set a hearing date.
Meanwhile, logistical and financial issues also emerged. Akbar Muhammed, the boxing promoter who had taken Wangila to the United States years earlier, demanded payment for the cost of transporting the body back home.
Meanwhile, logistical and financial issues also emerged. Akbar Muhammed, the boxing promoter who had taken Wangila to the United States years earlier, demanded payment for the cost of transporting the body back home.
He stated that he had covered expenses related to embalming and airlifting the remains and sought compensation from Akinyi and members of the funeral committee.
As the court hearing approached, the Supreme Council of Kenya Muslims joined the case, insisting that Wangila’s wishes to be buried under Islamic traditions be respected.
As the court hearing approached, the Supreme Council of Kenya Muslims joined the case, insisting that Wangila’s wishes to be buried under Islamic traditions be respected.
Prominent legal figures were drawn into the matter, including those representing Akinyi and the executor of Wangila’s will.
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