Religion informs everything in traditional African society, including political art, marriage, health, diet, dress, economics, and death. the other in tradition poses a serious dilemma for both Christianity and tradition in Africa. Conflict is a universal phenomenon that is inevitable in human interaction. L_}mB)b7h; uZ4 QI,^ID-*Rj" xx>@9lCQr [GE1Hz:Aj3>^5T-FPD5|. OLUPONA: Thats a mixed bag. It evolved through many centuries, before the westerner come to Africa. We will return to these issues later in Morality Truly Christian, Truly African, but for now it is enough to ask whether the similarities in the deep structure between the two religions are indeed as similar as Green suggests. However, in African religious thought God is distanced from the task of moral affairs because the task of moral retribution and maintenance of effective moral norms is usually performed by spiritual agents of much lower standingthat is, by spirits of various sorts, by ghosts and even by human practitioners of spiritual arts. Other characteristics that show the contrast between (Western) Christian thought and African Traditional Religion,according to Green, are the nonexistence of concepts of heaven and hell in African Traditional Religion, the lack of messianic expectations and hope, and the absence of eschatological thought with God stepping in to right all wrongs or to punish wickedness. And although African Traditional Religion affirms the continuation of life after death, where the person is believed to join the spirit world of the ancestors to continue life in some ways similar to the life before death, this belief does not constitute a hope for improved existence or for ultimate reward and punishment since a persons moral depravity or moral rectitude [does] not count in the beyond and whatever penalties or rewards those may bring have no bearing on life after death.. One is also sometimes givena new name after baptism. Moreover, the religions developed in the Americas impact Africa in that devotees of the African diaspora have significant influence on practices in Africa. %PDF-1.5 One scholar who has written extensively on African Traditional Religion is John Mbiti, a Kenyan whom many consider the dean of living African theologians. Some of these myths explain the origin of the universe, the nature of the relationship between creation (including humanity) and God, and the source and cause of the human predicament and of evil in general; they also provide a synopsis of the forces comprising the African moral conception of the universe. Religious rituals provide ameans by which the community seeks redress and repairs wrongs that have been committed and that call down calamities and afflictions from spiritual beingsall this to restore the status quo ante or even to maintain the existing good status quo that society or an individual may be enjoying., In the hierarchically ordered world of African Traditional Religion, God is the ancestor, par excellence. About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. The writing of this paper is another opportunity given to me so that l would use my talents given by the Holy Spirit to help our relatives still under the worldview of Satan to see and come into the Light of Life. Render date: 2023-03-01T10:31:12.538Z Such activities include the making of sacrifices and the pouring of libations. in social anthropology from Oxford University, is studying for a master of theological studies (M.T.S.) Pew Research Center does not take policy positions. Pp. Mbiti emphasizes that Africans view the universe religiously. x + 306. The . Has data issue: true In most countries surveyed, at least three-in-ten people believe in reincarnation, which may be related to traditional beliefs in ancestral spirits. Corrections? It was believed that the animals blood appeased God. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds toupgrade your browser. In many communities across the world traditional beliefs and practices are passed down generations and are a feature of day-to-day life, despite the influence of outside sources. :t\.1biti's approach assumes that "Christianity comes to enhance African traditional religions." This implies that there is no tension between the major elements of African Traditional Religions and the major claims of Christianity." 19 Learn more about the similarities and differences of the religious systems of Africa, including indigenous religions, Abrahamic, Islamic, and Christian beliefs of people in the region. SIMILARITY AND DIFFERENCE, CONTEXT AND TRADITION, IN https://doi.org/10.1017/S0001972016000565, Get access to the full version of this content by using one of the access options below. This chapter includes information on: Traditional African religious beliefs, such as belief in the protective power of sacrifices to ancestors Traditional African religious practices, such as owning sacred objects Download chapter 3 in full (3-page PDF, <1MB) Photo credit: Sebastien Desarmaux/GODONG/Godong/Corbis He has researched and written about such diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, and the Old Order Amish. Some Africans believe that the ancestors are equal in power to deities, while others believe they are not. This is the function of Gods providence and sustenance of the universe. His research has helped to introduce and popularize new concepts in religious studies, such as the term reverse missionaries, referring to African prelates sent to Europe and the United States. A network of mutual relationships and responsibilities links the duals worlds of the mundane and the sacred. When we speak of African Traditional Religion, we mean the indigenous religious beliefs and practices of the Africans. It is also an opportunity to help the Christian churches in the Akan and Ewe ethnic groups from which l come from, to see it as their duty to find means and ways to evangelise our fathers, mothers, brothers, sisters, uncles, aunts and children who are still under the African Traditional practices. Belief in the power of such objects is highest in Senegal (75%) and lowest in Rwanda (5%). Published online by Cambridge University Press: This should make it clear why some African intellectuals would question the relevance of Christianity on the continent. explore the things that fall in between"adiaphora", which the proponents of contextual Christianity may have overlooked with regard to the African cultural and religious heritage. In lieu of these traditional African ways of defining oneself, Christianity and Islam are gradually creating a social identity in Africa that cuts across these indigenous African religious and social identities. Creative people have bypassed gatekeepers for centuries to distribute what they wanted to share so badly. They find common ground in Houghton Library exhibition. Yet consider that in 1900 most Africans in sub-Saharan Africa practiced a form of indigenous African religions. Dependence here functions like a two-way street, with the dead needing continued respect from and support by the living, and the living needingat least benign neutrality on the part of the dead. The ancestors are believed to be the most immediate link with the spiritual world, and they are thought to be constantly near, observing every thought and action of the living. While every effort has been made to follow citation style rules, there may be some discrepancies. It argues that since the coming of democracy this form of religion has occupied a more important position, Although there is some debate, Francis Oborji in this article argues that one should speak of African Traditional Religion (ATR) in the singular. I am going to use the research reports of Opoky Onyinah , which he carried out among Ghanaian Christians between 1997 and 1999. Encyclopedia of religious and spiritual development, Adopting Primary Taoism as a Protoevangelion for Contextualization of the Gospel into Asian Culture, Toward a Liturgical Approach to Re-Routing Mission, TOWARDS A THEOLOGICAL PERSPECTIVE ON THE MYSTERY OF SUFFERING IN THE MIDST OF PROSPERITY THEOLOGY WITHIN THE PENTECOSTAL AND EVANGELICAL CHURCHES IN PAPUA NEW GUINEA, PARTICULARLY YANGORU, Mission in the Spirit: Towards a Pentecostal/Charismatic Missiology (with Julie C. Ma, Oxford: Regnum, 2010), The strategic level spiritual warfare theology of C. Peter Wagner and its implications for Christian mission in Malawi, Evangelism Handbook of New Testament Christianity, The Role of Caprivian Virtues in the Search for Common Moral Discourse A Conversation with Peter J Paris, Sexuality and Judaism, Encyclopedia of Psychology and Religion (pg. Sign up for daily emails to get the latest Harvardnews. But it is also the strict commitment, to the observance of certain (written or unwritten) divinely inspired moral prescriptions or codes of ethics, promulgated by the religious authorities and enforced by sanctions. Akiki Nyabongos novel, Africa answers back, reveals that religious syncretism in Africa is a reality that has persistently painted Christianity as an offshoot of traditional African religions. In the Akan and Ewe ethnic groups the above phenomenological conception of ATR called for education in the light of the scriptures. These initiation rituals are already not as common in Africa as they were only 50 years ago, yet age-grade initiations have always helped young Africans feel connected to their community and their past. Hence, it cannot be avoided in the interaction between Christianity and African Traditional Religion. African Spirituality, Politics, and Knowledge Systems - Toyin Falola 2022-03-10 Focusing on the three leading religious traditions in Africa (African Traditional Religion, Islam, and Christianity), this book shows how belief in the supremacy of sacred words compels actions and influences practices in contemporary Africa. This dissertation will attempt to explore how deliverance ministry has replaced the anti-witchcraft shrines and the exorcistic activities of the African Indigenous Churches. ), In addition to expressing high levels of belief in the protective power of sacrificial offerings and sacred objects, upwards of one-in-five people in every country say they believe in the evil eye, or the ability of certain people to cast malevolent curses or spells. Christians do not offer animal sacrifices to appease God. Marshall, Ruth The Igbo traditional religious worldview maintains a polytheistic religious view, unlike the monotheistic outlook of the Christian religion. &RcIX6Wa). No matter how one looks at it, to offer the female members of ones family as a mark of hospitality to a stranger is morally wrong, not just from the point of view of Christian morality but from a purely natural law point of view as well. While both Christianity and African religion have a concept of a Supreme Being,Christians believe in a God who exists in three persons. He has useful insights to add to our discussion and in many ways corroborates the statements other scholars like Mbiti have made about African religion. Christ Jesus, God's own son, takes the "groaning" of humans to God. Everything is said to center on them. GAZETTE: What will Africa lose if it loses its African indigenous worldview? Using Ghana as a case history, I shall evaluate this ministry to find out its positive and negative effects. This practice, no matter how limited it is, again shows how untenable the blanket assertion is that African moral traditions are those of abundant life. GAZETTE: Are ancestors considered deities in the traditional African cosmology? |,utv2QdjrqfM7PC)2-|O7,0[i=_a/Om"X`Y2FpXBjsFxCqDd`%*g,-J1e*jjq,tm{w>qAsAqN$D Many laws, customs, set forms of behavior, regulations, rules, observances and taboos, constituting the moral code and ethics of a given community, are held sacred, and are believed to have been instituted by God.Furthermore, a person acts in ways that are good when he or she conforms to the customs and regulations of the community, or bad when he or she does not. Adebanwi, Wale Acknowledgements, Introduction: Locations of culture, 1. OLUPONA: One of the basic reasons is that indigenous African spiritual beliefs are not bound by a written text, like Judaism, Christianity, and Islam. % When punishment comes, it comes in the present life. Whatever the difference in the deep structures that undergird the moral life in the Christian conception or in Africa Traditional Religion, Green, like Mbiti, concludes that Africans believe in a morally saturated universe: The role of intermediary agents and spirits in maintaining moral order in African Traditional Religion is quite remarkable, as we have already seen from the work of Mbiti. This is called a tithe. Updates? For all Ghanaian ethnic groups, the spirit world is considered to be as real as the world of the living. Itis made of God the Father, the Son and the Holy Spirit working together as one. Please refer to the appropriate style manual or other sources if you have any questions. Interrogating identity: Frantz Fanon and the postcolonial prerogative, 3. Notre Dame, IN 46556 USA. Green opines that although superficially regarded, this may seem to be a minimal moral relationshipmore like a kind of egoism on one side and fearful propitiation on the otherit also shows, however, the profound role that respect for age and for the fulfillment of lineage and familial duties play in this traditional setting. People may complain to God and the ancestors, but they will never accuse them of any moral wrongdoing. I had it. As judge, God is understood to uphold this standard by ultimately punishing its violations and by rewarding the righteous (usually in some eschatological domain). Moral culpability is always on the shoulders of humanity. The same hierarchy evident in the relationship between God, the ancestors, and humanity is also present in the relationship between the animate and the inanimate world, the former being superior to the latter. The numerous traditional African religions have in common the notion of a creator god, who made the world and then withdrew, remaining remote from the concerns of human life. Some of these African diaspora religions include Cuban Regla de Ocha, Haitian Vodou, and Brazilian Candomble. <>>> Indigenous African spirituality today is increasingly falling out of favor. Therefore we speak of African Traditional Religion thinking of those common things. Ronald M. Green of Dartmouth College in Hanover, New Hampshire, a non-African scholar of African religion, has also written about African Traditional Religion and about religion and morality in Africa. Commonalities between Christianity and Africa Traditional Religion. The traditional theologians also emphasized that as in all religious traditions, the belief and worship of the Supreme Being in ATR does not just mean the strict performance of certain rituals. They write new content and verify and edit content received from contributors. The religious traditions and beliefs of the African peoples have enough differences to merit a study of each in its own right. Both have religious leaders or priests whopresent the peoples requests to God. In five countries (Tanzania, Cameroon, Democratic Republic of the Congo, Senegal and Mali) majorities express this belief. Rooted in the belief in God as the Creator, Africans believe in various dimensions of the created universe, such as visible and invisible (the spiritual realm), heavenly (skyward) and earthly (and in some ethnic groups there is a belief in the underworld). In African Traditional Religion, they do believe in a genderless god with the three names: Umvelingqangi, uNkulunkulu, and uThixo (Badoian, 2014). But as we learnt in Unit One, Christians can also worship Him attheir homes or other places. These are the pristine men and women, the originators of the lineage or clan or ethnic group. Level of cannabis use could determine post-op outcomes, Historian says Fla. dispute shows why AP class in African American studies is needed, Why Church Committee alums urged new House panel to avoid partisanship, One small step toward understanding gravity, Nothing that is not there and the nothing that is. Some ancestors may even be reincarnated to replenish the lineage. The ordering of the universe and its continuance depends on God. Religion is closely bound up with the traditional way of African life; therefore, religion has shaped the lives of Africans, at the same time life has shaped religion as well. GAZETTE: How would you define indigenous African religions? x\s6Q|jyLd*{-Jb"$e~ $@ 6G"F@w? They consultedtraditional healers who used various herbs and charms to cure diverse illnesses. According to all the major surveys, Christianity and Islam each represent approximately 40 percent of the African population. Their significance lies in the genealogical positions and the rights and duties which derive from them. Ancestors uphold right conduct by punishing moral violations, demanding respect and attention, and getting angry when not given due respect. For this reason, l am writing on the topic, which says, Comparing the concept of Spirit and Soul in the Traditional Religion of the Akan and Ewe Tribes to that of the Bible. These act as a link between God and the human community. They form a chain through the links of which the forces of the elders [now with the community] exercise their vitalizing influence on the living generation. For Magesa, the ancestors are primarily authority figures whose being implies moral activity in that they are the maintainers and enforcers of norms of social action. Although they are entrusted with these roles in their relationship with humans, any capriciousness of the ancestors is not taken kindly by the living, just as it would not be acceptable from any elder in society. The ancestors are beyond reproach. In addition, roughly a quarter or more of the population in 11 countries say they believe in the protective power of juju (charms or amulets), shrines and other sacred objects. Christ is the Mediator between Humans and God In African Traditional Religion ancestral spirits, and lesser gods, are usually the spirits that communicate with humans on earth. A Journal of the McGrath Institute for Church Life, by Paulinus Ikechukwu Odozor ufF'dXeA^l4a*0(1l HLtA@a2O>bOk)x6*. One of Jacob Oluponas earliest memories in Massachusetts is of nearly freezing in his apartment as a graduate student at Boston University during the great snowstorm of 1978. Highlights of the first writing were, the African Traditional Religion, the life of the ethnic groups in Ghana; their beliefs, customs, ritual and taboos. 2 0 obj OLUPONA: Yes, its a mixed bag because in the African diaspora mostly due to the slave trade starting in the 15th century indigenous African religions have spread and taken root all over the world, including in the United States and Europe. Olupona, professor of indigenous African religions at Harvard Divinity School and professor of African and African-American studies in Harvards Faculty of Arts and Sciences, recently sat down for an interview about his lifelong research on indigenous African religions. For example, sickness in the indigenous African worldview is not only an imbalance of the body, but also an imbalance in ones social life, which can be linked to a breakdown in ones kinship and family relations or even to ones relationship with ones ancestors. Omissions? It is the religion which resulted from the sustaining faith held by the forebears of the present Africans, and which is being practised today in various forms and various shades and intensities by a very large number . l| -O;l0bo?Ge_4=MQ=EO|`X\G~Ah,yyG]%,GmF/-w F%YX`Ip}( na~!e[X/K879 ,y?R'd&h. d?ZKS=h8\%M{h(5M=xUeQG:3Sp}#-%>KpC3`zI *vw() Traditional African religious influences on the church and the Bible It is worth noting that Cameroonians ferociously resisted foreign religions in the 18th century to maintain their traditional religions when Christianity entered Cameroon (Betoto, 2012). This paper uses a qualitative research approach in the form of document analysis to critically explore the religious intersectionalities between Christianity and African Traditional. Belief in the ancestors presents the idea of reciprocity in the African traditional moral world. Therefore, the universe has dimensions of order and power as follows: first of all, there is order in the laws of nature. A belief in ancestors also testifies to the inclusive nature of traditional African spirituality by positing that deceased progenitors still play a role in the lives of their living descendants. Animism is a common feature of African religions, and misfortune is often attributed to witchcraft and sorcery. hand with the study of the people who practise the religion. That testifies to the enduring power of indigenous religion and its ability to domesticate Christianity and Islam in modern Africa. The introduced religions of Islam (in northern Africa) and Christianity (in southern Africa) are now the continents major religions, but traditional religions still play an important role, especially in the interior of sub-Saharan Africa. Therefore, these traditional theologians condemned those who said, ATR and similar non-western religions are followed by irrational or foolish people who in their stupidity bow down to stones, trees and rivers instead of the Creator who created such objects and themselves. 2 0 obj (+1) 202-419-4300 | Main African Traditional Religion and Concepts of Development: A Background Paper 1 . Specifically, by reflecting on the wonder and magnitude of the universe, they came to the conclusion that God must exist: they posited the existence of God to explain the existence and sustenance of the universe. % Mystical power is found in all of them, in diminishing degrees. 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