<> %PDF-1.5 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. GAZETTE: But yet you said its a mixed bag? Christianity is more dominant in the south, while Islam is more dominant in the north. Thus, for example, older persons not only possess a more powerful vital force but a greater responsibility in society and more intense mystical powers. This bitter conflict has led to wanton destruction of lives and property, and this has become a source of great worry to the writers. The cup of wine symbolises the blood Jesus shedand the bread symbolises His body which was broken for us. Fardon, Richard similarities between the traditional beliefs of Africans in Africa. Mbiti emphasizes that Africans view the universe religiously. In respect and honor of my culture, I also dress in my traditional Nigerian attire when Im in my country. It is a counter culture in response to the, The move towards contextual Christianity in Africa is an essential venture if Christianity is to communicate with the African cultural heritage. These include the pragmatic nature of the African cultural and religious heritage, and the African traditional methods of healing. Africans believe in the existence of a mystical, invisible, hidden, spiritual power in the universe. Its about getting tangible results. GAZETTE: How have ancestors played a role in traditional societies? Just as within the traditional political and diplomatic contexts, one cannot formally contact the king without the agency of his linguists or sub-chiefs. The African Traditional Religion, which is still in place today, can be compared to Christianity through their similarities and differences. ), Heritage of Faith: a history of Christianity in Nigeria, The carpenter's revolt: youth, violence and the reinvention of culture in Nigeria, Yoruba Elites and Ethnic Politics in Nigeria: Obafemi and corporate agency, The Clash of Fundamentalisms: crusades, jihads and modernity, False Prophets: the clash of civilizations and the global war on terror, Christianity, Modernity and Development in Africa, Social mobilization and collective violence: vigilantes and militias in the lowlands of Plateau State, Central Nigeria, The Clash of Civilizations and the Remaking of World Order, Islam, Youth, and Modernity in the Gambia: the Tablighi Jamaat, Cambridge University Press for the International African Institute, Muslim Modernity in Postcolonial Nigeria: a study of the Society for the Removal of Innovation and Reinstatement of Tradition, Pentecostalism, Islam and culture: new religious movements in West Africa, Christianity and Social Change in Africa: essays in honor of J. D. Y. Peel, The search for security in Northern Nigeria, Islamic Reform and Political Change in Northern Nigeria, Political Spiritualities: the Pentecostal revolution in Nigeria, Sects and Social Disorder: Muslim identities and conflict in Northern Nigeria, Ethnic vigilantes and the state: the Odua People's Congress in south-western Nigeria, Pentecostal presidency? Quantum computing simulation reveals possible wormhole-like dynamics. The award allows Olupona a year of study and research in Germany; he is on leave this year (201516). Interrogating identity: Frantz Fanon and the postcolonial prerogative, 3. 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. A classicatory system which attempts to distinguish the principal responses God, the ancestors, and the spirits are all moral powers whose actions affect human life in various ways and to various degrees. OLUPONA: Your question underscores an important facet about African spirituality: It is not a closed theological system. Observing this moral order ensures harmony and peace within the community. endobj There are untold millions, which are outside the fold who need to come into the saving knowledge of Christ. ufF'dXeA^l4a*0(1l HLtA@a2O>bOk)x6*. 2 0 obj It is worth noting that these animals areat no time offered as burnt offerings to God. 1 0 obj Furthermore, Jesus is the perfect sacrifice that totally pleased God and there is no need for any other. endobj 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. While every effort has been made to follow citation style rules, there may be some discrepancies. 3 0 obj Other spirits with a significant role in maintaining the African traditional moral world include ancestors and lineage spirits who operate in specific social contexts where their will is expressed through misfortunes, and some other spirits who do not act directly but who rely on human agents to effect their will. These spirits underlie the power of spirit mediums who, as mediators between space and the human world and by virtue of the moral authority this confers, are able to arbitrate between living human beings. Adebanwi, Wale 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. Just like in Christianity, traditional Africanreligion has organised practices. &RcIX6Wa). This work investigates the conflicts existing between the two . For instance, the Yoruba religion has historically been centered in southwestern Nigeria, the Zulu religion in southern Africa, and the Igbo religion in southeastern Nigeria. 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. I wont pray to an orisa, but I will affirm the importance of my connection with members of my age group. Feature Flags: { Christians observe the Lords supper. Today Christians worship Godmainly in churches. They believe that Obatala helped Olurun in creating theworld and everything in it. Ritual functionaries include priests, elders, rainmakers, diviners, and prophets. These shrines were built near waterbodies, next to big trees or near other sacred places. in social anthropology from Oxford University, is studying for a master of theological studies (M.T.S.) He went on to conduct some of the most significant research on African religions in decades. The Yoruba diviners, for example, draw on this extensive indigenous knowledge every day by consulting Ifa, an extensive literary corpus of information covering science, medicine, cosmology, and metaphysics. Some Africans believe that the ancestors are equal in power to deities, while others believe they are not. Traditional Religion as a source of African theology just as Christian theology is. 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). Secondly, there is moral and religious order. Baptismis by being sprinkled on water or being dipped in water. Pp. Human beings are the link between the heavens and the earth, between the visible and the invisible universe. (+1) 202-419-4372 | Media Inquiries. <>/ExtGState<>/ProcSet[/PDF/Text/ImageB/ImageC/ImageI] >>/MediaBox[ 0 0 612 792] /Contents 4 0 R/Group<>/Tabs/S/StructParents 0>> These act as a link between God and the human community. African spirituality has always been able to adapt to change and allow itself to absorb the wisdom and views of other religions, much more than, for example, Christianity and Islam. TraditionalAfricans gave offerings but they did not give tithes. Therefore we speak of African Traditional Religion thinking of those common things. endobj In short, the question is whether the notion of mercy exists in the moral order of African Traditional Religion and whether the sacrifices of African religion amount to an expiatory understanding in African religious thought. In this paper, Ill bring the understanding of African traditional adherents into the light of the Holy Scriptures; to explain what the Bible teaches about soul and spirit in relation to God and man. (Log in options will check for institutional or personal access. Like Ronald Green, Magesa argues that African Traditional Religion is in the background of all African religiosity, both in Christianity and Islam, and supplies the basic attitude or worldview of most African Christians. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. (Hebrews 1:1,Matthew 5:17,Exodus 34:10-28). Both religions believe that God revealsHimself to people through dreams, propheciesand other special events. These differences, I will argue, have significant impact not just on the way people conceive of the moral world or with regard to moral intentions, but also on moral practices. Close this message to accept cookies or find out how to manage your cookie settings. What the data says about gun deaths in the U.S. For the full article, see, New religions, independent churches, and prophetic movements, https://www.britannica.com/summary/African-religions. Ifa is an indispensable treasure trove of knowledge that cant be duplicated elsewhere; much of its knowledge has been handed down from babalawo [Ifa priest/diviner] to babalawo for centuries. Those to whom this power is accessible can use it for good, such as healing, rainmaking, or divination, while others can use it for harm, through magic, witchcraft, and sorcery. When we speak of African Traditional Religion, we mean the indigenous religious beliefs and practices of the Africans. Even though their differences outnumber their. |,utv2QdjrqfM7PC)2-|O7,0[i=_a/Om"X`Y2FpXBjsFxCqDd`%*g,-J1e*jjq,tm{w>qAsAqN$D 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. for this article. This is one of the most amazing opportunities l have to speak or write in the hope of bringing freedom, to show the value of every human life, and to help girls who are in immense suffering. Such a project, however, is only significant if it is not only executed by religious leaders, By clicking accept or continuing to use the site, you agree to the terms outlined in our. <> To understand African tradition, one needs to understand the position of African Traditional Religion on God, the human person, and creation. 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. . OLUPONA: The role of ancestors in the African cosmology has always been significant. Pew Research Center does not take policy positions. According to all the major surveys, Christianity and Islam each represent approximately 40 percent of the African population. Christians do not offer animal sacrifices to appease God. In the Ewe thought they are called Vodou (Vodu or Vudu in Benin and Togo; also Vodon, Vodoun, Voudou, or other phonetically equivalent spellings. African traditional religion cannot be discussed without mentioning that it is the way of life of the people of Africa and so cannot be differentiated from the politics, education, and socialisation, etc. In the end, I believe that Africans can make room for a plurality of religious points of view without one religious point of view excluding or compromising the other. Different fathers played a role in the development of this religion. The rapid growth of many religions in Africa and the revival of AIR in . 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. Holding or maintaining to a uniform doctrine is not the essence of indigenous African religions. Jacob 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. This power is not accessible to everyone, and in most cases it is inborn, but the person has to learn how to use it. Traditional African religion does not show any belief in the Trinity. These intermediary agents include the ancestors, members of the community who at death become idealized. Thus, it is because of the existence of this order that different communities have worked out a code of conduct. African communities at the time but was also poised to become a site of religious and cultural conflict both within and between different communities in postcolonial South Africa. This order, according to Mbiti, is knowable to humans, by nature. For example, in 14 of the 19 countries surveyed, more than three-in-ten people say they sometimes consult traditional healers when someone in their household is sick. 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. Mystical power is found in all of them, in diminishing degrees. African spirituality is truly holistic. OLUPONA: Indigenous African religions refer to the indigenous or native religious beliefs of the African people before the Christian and Islamic colonization of Africa. Christians do not believe in the existence of any other godapart from the Supreme Being. As I have discussed elsewhere in Morality Truly Christian, Truly African, for example, some African societies are so conscious of the implications of crossing the line on some ethical matters, like adultery, incest, and murder, that anyone who engages in these acts is considered automatically to be putting the very survival of the community in danger. By Greens own admission, and as we shall see later, there are as many divergences on the architectonic hinge of these deep structuresGod, the human person, and the materialworldas there are similarities. 1"7$X9Xyyyb GNpL!9I&mxo0++44cA@5c. :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 Copyright 2023 KEYWORDS: African Culture, Christian God, Deities, Religion, Values. Focusing on Luo Muslims in Kenya, Dr Lawrence Oseje looks at the interaction of Islam and traditional Luo practices, especially those around death and burial. This order, established by God, guides the functioning of the universe, preventing it from falling into chaos; and it ensures the continuance of life and the universe itself. Notre Dame, IN 46556 USA. hasContentIssue true, Copyright International African Institute 2016. 1 Their central thrust is to emphasize the similarities rather than the differences between current movements in the world religions, particularly Christianity and Islam, but psC68k}(`eMTO} }3sUO?JH`dMQois6I{r[}Doq?L0}ze^WZ\|r?3Z %g~bs_*@F`b, vw`qRk3xnnH6NSKF vFK](S?I.$@\$OC(N#a6oJc!0 sm!$!'TGzmSvw)+Na?1s K{o?!I Palmi, Stephan Below is the article summary. Eternal Rest of the Soul. hand with the study of the people who practise the religion. Villepastour, Amanda During the early churchs initial expansion phase where congregations were established in Syria, Asia Minor, Achaia, Italy and Africa there were strong leadership structures in Alexandria, Carthage, Neo religious movements is a term often used to describe a wide range of movements that developed in the tail end of the 19 century (the 1960s and 1970s). The vigor with which the African Traditional Religion (ATR) has continued to resist the onslaught of Christianity is a cause of academic preoccupation. Additionally, I will not discourage, disparage, or try and convert those who practice their form of African indigenous religions. These are the pristine men and women, the originators of the lineage or clan or ethnic group. In the face of persistent human iniquity, God is believed to furnish means of atonement and forgiveness, thereby tempering justice with mercy., However, although Christianity and African Traditional Religion share some striking similarities, closer examination of African traditional beliefs reveals that the contrasts are far more striking than the similarities. Editorial Statement: This essay is a slightly modified excerpt from the section "Evaluating African Traditional Religion: The Descriptive Task" (98-107) in Fr. 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. 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. According to Mbiti, Africans came to believe in God by reflecting on their experience and through observation of the created universe. Some African diasporans are returning to the continent to reconnect with their ancestral traditions, and they are encouraging and organizing the local African communities to reclaim this heritage. OLUPONA: One of the basic reasons is that indigenous African spiritual beliefs are not bound by a written text, like Judaism, Christianity, and Islam. I told my father that I was coming home, he recalled. 24 October 2016. OLUPONA: No, this type of binary thinking is simplistic. Traditional Africans believed in the power of magic and medicinemen. 1 0 obj Itis made of God the Father, the Son and the Holy Spirit working together as one. University of Notre Dame, McGrath Institute for Church Life 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. Acknowledgements, Introduction: Locations of culture, 1. Has data issue: true Content may require purchase if you do not have access. Olupona earned his bachelor of arts degree in religious studies from the University of Nigeria, Nsukka, in 1975. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. While both Christianity and African religion have a concept of a Supreme Being,Christians believe in a God who exists in three persons. Foreign religions simply dont have that same connection to the African continent. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds toupgrade your browser. Yet consider that in 1900 most Africans in sub-Saharan Africa practiced a form of indigenous African religions. But as we learnt in Unit One, Christians can also worship Him attheir homes or other places. Modernity has not put a total stop to its influence. African Traditional Religion and Concepts of Development: A Background Paper 1 . The LagosIbadan theocratic class and the Muslim Other, The End-Time Army: Charismatic movements in modern Nigeria, Islam in Nigeria: one crescent, many voices, Christianity, Islam, and Oria Religion: three traditions in comparison and interaction, The politics of protection: perspectives on vigilantism in Nigeria, Globalised Islam: the search for a new ummah, Fundamentalism: a very short introduction, Ritual healing and political acquiescence: the case of the Zionist churches in Southern Africa, An Islamic social movement in contemporary West Africa: NASFAT of Nigeria, Movers and Shakers: social movements in Africa, A New Paradigm of Pentecostal Power: a study of the Redeemed Christian Church of God in Nigeria, https://www.theguardian.com/commentisfree/2012/sep/16/nick-cohen-islam-film-censorship. , I will not discourage, disparage, or try and convert those who practice their form of African! Award allows olupona a year of study and research in Germany ; he is on this! 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