Illness and death result from some outside agent, a person, thing, or circumstance that weakens people because the agent contains a greater life force. They were expected to assess colonial projects, predict the behavior of the natives, distinguish between rumor and fact, and develop mechanisms for colonial command and control. There is also a belief that the spirits of witches and wizards are able to leave their bodies and inhabit lower animals in order to harm other people. The oldest man of the family or community is often a priest, because he is the closest to the dead and has lived the longest life. Even if a person has a number of spiritual skills, however, he or she may concentrate efforts in a single area. Ancestors maintain a strong moral authority over the living; the elders speak for the ancestors when they intervene in and resolve conflicts. Ritual can have an extremely broad meaning that refers to many aspects of human life. 3. Outside observers and anthropologists have written many descriptions of traditional African initiation rites. The Study of Religions in Africa: Past, Present, and Prospects. This is because, for them, Christianity lacks the breadth to signify all their religious feelings, values, and beliefs. In African traditional religions it is believed that ancestors sometimes experience what is generally referred to as reincarnation. The gifts do, however, hold some local legal weight, because if a marriage does not last, it is expected that the value of gifts be returned to the family who gave them. Beliefs and practices of ancestor worship vary according to the local culture and religious traditions. Another essential aspect of African traditional religion is divination, which devotees use to access the sacred knowledge of the deities and the cosmos. Some African groups have cults dedicated to the Supreme Being, but in general the creator does not have a special cult of devotees. The first academic studies of African traditional religions were written in the eighteenth, nineteenth, and early twentieth centuries by Muslim and European scholars. Bloomington: Indiana University Press, 1974. Some religious rituals involve the devotees offering the gods and ancestors sacrificial animals, libations of water or alcohol, or small amounts of favored food. To promote the welfare of communities, societies have established taboos and consequences for breaking them. Ifa Religion is an indigenous, earth centered African spiritual tradition which was conceptualized by the Yoruba people of Nigeria, West Africa. The African understanding of immortality is tied to remembrance after death. These deities consume no other foods, except perhaps kola nuts, a standard ritual ingredient in many African cultures. . Unlike Western myth, which seems partial to the reign of sky beings and portrays heaven as the abode of the Supreme Being, many African cosmologies consider the sky and the earth as equally significant spheres through which the divine create an enchanted universe. Proper burial entails a performance of elaborate funeral ceremonies by all members of the deceased's descendants. While there have been great male and female religious leaders throughout Africa's history, none can be elevated above others in their importance to religious history. Their studies avoided describing African cultures in indigenous terms. Throughout Africa innumerable myths explain the creation of the universe, how man and woman appeared, the origin of the culture, and how people arrived in their current location. Some are the spirits of people who have died but perpetrated some evil deed in their lives. Diviners are vital for communicating with the spirit world. The three main religious traditions—African traditional religion, Christianity, and Islam—constitute the triple religious heritage of the African continent. An injured toe means that a visit will be dreadful. Traditional African cultures have various standards and restrictions for attaining ancestral status and spirituality, and at times even a child may become an ancestor. African Traditional Religion: A De nition (1973), Omosade . AFRICAN RELIGIONS The first academic studies of African traditional religions were written in the eighteenth, nineteenth, and early twentieth centuries by Muslim and European scholars. This myth gives credence to the importance of the underworld as the sphere that nourishes human life. The African worldview is based on a belief that every living and inanimate object is sacred on some level. In some cases kings, queens, and other nobility are buried in temples. Marriage agreements usually involve both sets of parents of the couple to be married. Then there are priests and holy persons, who are intermediaries between the seen (the living) and the unseen worlds. The ceremonies are usually performed apart from the community to preserve an aura of mystery for initiates. Berber, Karin. Although historically non-Africans have emphasized the multiple deities and ancestral spirits in African traditional religions, there are other notable features. A priest can be a diviner, a king can be a seer, and a prophet can be a priest and a diviner. Washington, D.C.: Smithsonian Institution Press, 1986. It is best distinguished as ATR. African Traditional Religion has been evolving; there is in it the element of continuity as well as discontinuity. Deities are usually represented by signs or symbols on clothing or the skin. It is the most popular for decoration and can often be seen printed on cloth or stamped on pottery. The intricate myths and legends describing African deities provide ample evidence of their habits, functions, powers, activities, status, and influence. Nehanda, considered an incarnation of an oracle spirit, was eventually hanged by colonial authorities in 1898. In modern African societies, such as that of the Zulu of South Africa, the king's roles as ruler, judge, and ritual specialist are often critical in maintaining a functioning society. Religion gives meaning and value to all forms of African artistic expression, including literature, music, visual art, and dance. Smith, Edwin W., ed. The Ifa corpus is a large body of poetic oral narratives that are memorized by diviners and recited during divination performances. The diviner prescribes a remedy, which is usually a sacrificial ritual, but in a case of grave illness medicinal herbs may offer a cure. Every African community and ethnic group has its own religious places, which can take several forms. Western colonialists negotiated and drafted treaties with African leaders, stripping Africans of their lands, depopulating the countryside, destabilizing their economies, overturning political rule, and uprooting cultural and lineage continuity. Numerous scholars in diverse fields of interest carry out studies of African religions. Family members must adhere to specific roles, privileges, and rights. It is forbidden in most places for the young to disobey the elders. ••• The Igbo people of Nigeria's Owerri region traditionally believe that Alà, goddess of Earth, together with Amadióhà, god of thunder and lightning, oversee the essential aspects of village life. Traditional religion in any culture affirms the identity of that culture, provides a source of knowledge, and defines a people's existence. likes and dislikes, and care is taken to respect the deities' preferences. Religious traditions reinforce the idea that family members must adhere to specific roles. There is much ritual involved with initiation, which is a time for the younger generation to learn how to be contributing members of society. The message and sacrifices contained in Ifa verses are a genre of oral tradition; they preserve the Yoruba religious worldview through myths, proverbs, songs, and poetry. Today, around 10 percent of the African population still practice some form of traditional religion. A classic example is Ifa divination, which is popular among the Yoruba of southwestern Nigeria. The Yoruba believe that the death of an elder who has worked diligently to provide unity and strength in the lineage causes the entire household to become empty and devoid of cohesion. Although a large proportion of Africans have converted to Islam and Christianity, these two world religions have been assimilated into African culture, and many African Christians and Muslims maintain traditional spiritual beliefs. Competing indigenous religions may incorporate useful or similar aspects of each other. Major social concerns for followers of African traditional religions include poverty and the environment. Many African myths deal with events that devotees consider as authentic and "real" or as symbolic expressions of historical events. Traditional Religions The religions practiced by the majority of people living in Africa are Christianity and Islam. take time off from farming, hunting, and fishing to dedicate themselves completely to celebrating with the community or region. Introduction to African Religion. Olódùmarè: God in Yoruba Belief. According to traditional belief, there are powerful spirits who, acting through spirit mediums, have been involved in historical events in Africa. Traditional/Indigenous African religions are the traditional beliefs and practices of African people including the various traditional religions and customs. For instance, Mbuya (grandmother) Nehanda, a spirit medium in Zimbabwe, played an important role in mobilizing people in the fight against for political independence beginning in the late nineteenth century. Although the rituals marking elderhood are more rare today, certain cultures, such as the Owo Yoruba (a subgroup of the Yoruba people of Nigeria) and the Masai (of Tanzania and Kenya), celebrate transition to the honored elder status. In Yoruba religion, for example, each deity has For instance, a girl born after the death of a grandmother or mother is called Yetunde or Iyabo ("mother has returned"), and a boy born after the death of a grandfather or father is called Babatunde ("father has returned"). The traditional African understanding and the interpretation of Christianity have deep roots in these fundamental beliefs of the African traditional religions. Ithaca, N.Y.: Cornell University Press, 1977. There are an abundance of temples, shrines, altars and groves used for private and public worship. The faithful usually designate natural places as sacred sites based on historical or special events. Although African religions have not embarked on a systematic theology, the myths, rituals, and stories of the gods and ancestors point to a profound statement on moral justice. African Spirituality: Forms, Meanings, and Expressions. Boulder, Colo.: Lynne Rienner Publishers, 2001. From the 1500s to the 1900s the transatlantic slave trade took African religions to the Americas and the Caribbean. By the 1700s Islam had diversified and grown popular. Read reviews from world’s largest community for readers. This is because Africans assume that respecting elders is a way of acknowledging the wealth of their experiences, their contributions to community growth, and that they are close to the world of the ancestors. In Africa you are automatically born into your African Traditional Religion, unlike Christianity and Islam where you have to be converted. Òsun Grove in Òsogbo, Nigeria, is a good example of an environmental landmark that has been moved into the realm of the sacred. In some societies this realm, called il, is considered to exist within the earth itself. While other traditional African societies may possess fewer elaborate details of reincarnation, several of them hold the view that ancestors are born into their lineage. Because of their personal associations with a divinity, priests and certain religious specialists honor food taboos; it is also thought that, by doing so, they can perform rituals effectively for observers of these restrictions. These religions have evolved and spread slowly for millennia; stories about gods, spirits, and ancestors have passed from one generation to another in oral mythology. The first Africans who arrived on North American shores brought their own religious worldviews with them…, The African diaspora is a term that refers to the dispersal of African peoples to form a distinct, transnational community. In the fourteenth century "outsiders" began to inquire into the nature of African cultures and religions. Specific deities are ordained by the Supreme God as custodians of rectitude. Next to God are the divinities which are spiritual beings who owe their origin to and are dependent on God and are messengers of God. Idowu, with J.O. Idowu, E. Bolaji. Vol. Practitioners of African traditional religions are generally familiar with the symbols and icons, but often only a few trained individuals can interpret the significance of such symbolic and iconic forms, which are used to imply religious meaning in initiation, divination, and secret societies. African Traditional Religion: A Definition. During the 1980s and 1990s many African scholars began to study abroad. However, there were many traditional religions practiced prior to the arrival of these two religions. African cultures are, however, often flexible enough to absorb values and traditions from other religious belief systems. Thus these religions are continually evolving. Within the “Cite this article” tool, pick a style to see how all available information looks when formatted according to that style. It is also believed that there are good spirits known as âliving-deadâ who are members of the family who have passed and now live in a state that allows them a special relationship with God, the divinities and good spirits. During such days ordinary community activities—fishing, farming, and buying or selling at the market—are prohibited to honor the deities. These oldest religions of the world,have had their history and traditions handed down orally and preserved in the culture and religious artifacts of the African people. Since it is a religion practised by living persons today, changes are to be expected. Chicago: University of Chicago Press, 1986. Such designs are incorporated into everyday objects; these may be a writing board, comb, game board, or scissors. African traditional religions are a communal endeavor, and it is not required that an individual believe in every element. African traditional religions do not proselytize because traditional religious expression is accepted as unique to an ethnic group. Offerings may be done for purification, for protection from adverse forces, and for divination. Another set, "Twins of Storm," retained authority to govern thunder and lightening. In some southern African religious groups, however, the Supreme God is not considered to be remote. Most online reference entries and articles do not have page numbers. Rather, they have certain vital elements that function as core beliefs. This belief, just as in the case of the previous one, has a theological basis – the plurality of divinities (polytheism). The Creative Communion: African Folk Models of Fertility and the Regeneration of Life. London: Paul Hamlyn, 1967. Zuesse, Evan M. Ritual Cosmos: The Sanctification of Life in African Religions. Examples are Ifa divination verses, which amount to 256 chapters of text. Newborns are said to come from the place of the ancestors, not necessarily in actual physical Death is one of the most important events of an African community, and often there are extended and complex rituals associated with it. One of the biggest influences on African traditional religions has been outside cultures. The primary rites of passage in African religious life are birth and naming, puberty, marriage, achieving elder status, and death. In Yoruba and Hausa-Fulani (Nigeria and Niger) societies, Muslims call traditional believers keferi (unbelievers) and people of jahiliyya (local and inferior tradition). Priests usually carry signs of their social status, including horsehair whisks, brass figures, embellished staffs, jewelry, diamonds, gold, feathers, or priestly stools or chairs; they may also wear white chalk on the body. The living must avoid and respect the resting places of the dead. In his novel Things Fall Apart (1958), Chinua Achebe (born in 1930) discusses the ethnic slurs used in his native Igbo language; Christians refer to followers of traditional religions as "nonbelievers, heathens, and lowly people (ndi nkiti)." Elders, priests, and priestesses have served as guardians of the sacred traditions. For example, for the Komo of Congo (Kinshasa) the ancestors play a role equally prominent to that of deities. Such myths of conflict often provide humanity with unwritten guidelines for establishing institutions of morality, ethics, and behavior. A number of the traditions talk about judgment, through which evil deeds are punished and good deeds are rewarded. They carry out specialized duties. Traditional African Belief. They are thought to be the meeting places between heaven and earth and between visible and invisible worlds. command over the others. Western religious cultures regard many aspects of African religions—such as witchcraft, ritual killing of animals, Over the years African traditional religions have increased and diminished in regional importance according to social and political changes. Traditional African Belief continues to have a significant influence in Ghana because of the intimate relation to local mores and family loyalties. It is common for the various African gods and deities to have their own yearly festivals. About 10 per cent of the African population is still practicing some form of traditional religion today. Only the father can perform the biang ndu, which is witnessed by family members and neighbors. African Mythology. The large numbers of Africans living in North, Central, and South America introduced enduring forms of African religious culture through music, dance, festivals, and martial arts. Platvoet, J., J. Cox, and J. Olupona. Much social ritual takes place at shrines, temples, and altars. To the African people who espouse them, myths reveal significant events and episodes of the most profound and transcendent meaning. ——. Narratives about the creation of the universe (cosmogony) and the nature and structure of the world (cosmology) form the core philosophy of African religions. Turner, Victor W. The Ritual Process: Structure and Anti-Structure. In the fifteenth century Christian missionaries became the first wave of Europeans to invade and occupy African lands. The rapid spread of Pentecostal Christianity and fundamentalist Islam has greatly affected the role of indigenous religion in African society. Colonial offices continued to govern universities and colleges. West African Religion: A Study of the Beliefs and Practices of Akan, Ewe, Yoruba, Ibo, and Kindred Peoples. The divinities although recognized as being demanding are considered as good and just. During this period many scholars of African religious studies were passionately nationalistic. Some African societies have creation myths that correlate with their social and political organization. Many offer sacrifices or make verbal demands on the behalf of believers. According to African traditional beliefs, deities normally prefer certain foods and drinks and abstain from others. Van Binsbergen, Wim, and Matthew Schoffeleers. Shrines and temples are adorned with elaborate carved images of the deities that convey the power of the gods and ancestors. Nakedness is common in traditional African cultures. Depending on the kind of religious activity, various religious authorities may preside over specific rituals. Those who practice this religion have a sacred reverence for life as it is believed to be Godâs greatest gift to man. In a village one priest usually leads all other priests. Africa 51, no. In Nigeria, Ghana, and other parts of West Africa, for instance, village and town associations meet for purposes of economic unity and social development. Western notions of the afterlife came to the Lupupans in the nineteenth century with the arrival of Christianity. The gods are concerned with many issues in the day-to-day life of the people, including their fertility, agricultural production, governance, and health and well-being. Cole, H.M. (1982). INTRODUCTION TO AFRICAN TRADITIONAL RELIGION Welcome to the summary lecture of African Traditional Religions. Cambridge, England: Roots and Branches, 1996. 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