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. Corrections? Belief in the ancestors presents the idea of reciprocity in the African traditional moral world. African spirituality is truly holistic. He has researched and written about such diverse religious cultures as the Hare Krishnas, Zoroastrians, Shakers, and the Old Order Amish. They do not offer any libation. To ensure that a natural balance is maintained between the world of the sacred and that of the profane, the roles of the chief within the state, family elders in relation to the lineage, and the priest within society, are crucial. 1 0 obj Authoring or editing more than half a dozen books on religion and African culture (including the recent African Religions: A Very Short Introduction, Oxford University Press), Olupona has researched topics ranging from the indigenous religions of Africa to the religious practices of Africans who have settled in America. These images could be of a lion or another animal carvedfrom a tree to represent a god. 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. From this view point, Ill begin to say that African Traditional Religion (ATR) involves the belief and worship of the Supreme Being known and revered all over Africa as Onyame in Akan, Mao in Ewe, Chineke in Igbo and Oludumare in Yoruba etc. This is not to say that indigenous African spirituality represents a form of theocracy or religious totalitarianism not at all. OLUPONA: Yes, and the pluralistic nature of African-tradition religion is one of the reasons for its success in the diaspora. Ancestors and numerous other spirits are also recognized as part of the cosmological order. stream (+1) 202-419-4372 | Media Inquiries. 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. GAZETTE: What will Africa lose if it loses its African indigenous worldview? The rapid growth of many religions in Africa and the revival of AIR in postcolonial Africa have made inter-religious . The continued influence of traditional African religion is also evident in some aspects of daily life. Commonalities between Christianity and Africa Traditional Religion. While Islam and Christianity tend to be overtly resistant to adopting traditional African religious ideas or practices, indigenous African religions have always accommodated other beliefs. Sign up for daily emails to get the latest Harvardnews. Anthony Chiorazzi, who has an M.Phil. 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. (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 act as Gods associates, assistants, and mediators, and they are directly involved in human affairs. They can also be the dead of the tribe, following the order of primogeniture. They take the communion to remember thedeath and resurrection of Jesus. Our duty is to preach the Word of God and trust the saving grace of Jesus Christ for conversion of souls. Pentecostalism and Shamanism in Asia and Beyond, A Critical Analysis of Byang Kato's Demonology and Its Theological Relevance for an Evangelical Demonology, INITIATION IN AFRICAN TRADITIONAL RELIGION, Veli-Matti Karkkainen, Kirsteen Kim, Amos Yong: Interdisciplinary and Religio-Cultural Discourses on a Spirit-Filled World, Encounter - Journal of African Life and Religion, 12 (2017), REGNUM STUDIES IN MISSION Pentecostal Mission and Global Christianity An Edinburgh Centenary Reader, Van Rheenen, Gailyn: Missions - biblical foundations. Traditional African religious beliefs, such as belief in the protective power of sacrifices to ancestors, Traditional African religious practices, such as owning sacred objects. 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. 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. Traditional Africans made images of the Supreme God or other supernatural beingswhich they worshipped. Instead of God keeping his distance from man, He, throughout history and today reaches down in love to draw humans toward him. There are also the lesser gods that take residency in streams, rivers, trees and mountains. (Log in options will check for institutional or personal access. A Background to Religion and Magic in Western Thought Our modern usage of the term 'magic' derives from the Greek magike, 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. } I told my father that I was coming home, he recalled. Africans had shrines they believedGod dwelt in. Traditional Africans had to go to specific sacred placesfor them to worship but Christians can worship God anywhere at any time. This is the kind of interlocutor who will counter an observation about violent militancy in contemporary Islam in the context, let us say, of a discussion about Boko Haram with But what about the Crusades? OLUPONA: Thats a mixed bag. Mbiti says that: According to Mbiti, human beings have a privileged position in the universe. The Supreme Being is usually thought of as remote from daily religious life and is, therefore, not directly worshipped. 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 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. While both Christianity and African religion have a concept of a Supreme Being,Christians believe in a God who exists in three persons. Traditional Africans did not practice baptism. 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. In five countries (Tanzania, Cameroon, Democratic Republic of the Congo, Senegal and Mali) majorities express this belief. He sees the other faith as complementing and even adding spiritual potency to his own spiritual practice of constructing effective amulets. This hierarchy is also evident in human society, where there are chiefs, clan heads, family heads, older siblings, and so on. For Christians itsa church. One of the things these diaspora African religions testify to is the beauty of African religions to engage a devotee on many spiritual levels. The introduced religions of Islam (in northern Africa) and Christianity (in southern Africa) are now the continent's major religions, but traditional religions still play an important role, especially in the interior of sub-Saharan Africa. Sorry, preview is currently unavailable. For instance, in the southern Volta Region of Ghana, and in Togo and Benin, thousands of young girls of the Ewe (say Ay-vay) tribe are held as slaves in unspeakable conditions under a traditional religion belief called the trokosi system or wives of the ancestral gods. The action of the living, for example, can affect the gods or spirits of the departed, while the support of family or tribal ancestors ensures prosperity of the lineage or state. ufF'dXeA^l4a*0(1l HLtA@a2O>bOk)x6*. With regard to the issue of offering ones wife in generosity, this practice, as Laurenti Magesa has shown, applied to a very limited number of African ethnic groups, such as the Masai, and in very tightly controlled situations among friends within the same age group fraternity and on very limited occasions. Veneration of departed ancestors is a major characteristic of all traditional religions. 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. 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. the other in tradition poses a serious dilemma for both Christianity and tradition in Africa. God, the ancestors, and the spirits are all moral powers whose actions affect human life in various ways and to various degrees. [D@dIS(P]y`ne]y:fjGZ3yEAVOI QFY- What the data says about gun deaths in the U.S. When a missionary asked Africans in Zanzibar to tell him something about their God, they simply said, "God thunders!" The cleric had travelled across the seas in the 19th century to tell "the heathens without religion" or "people with a primitive religion" about God. Priests undergo vigorous training in the arts of medicine, divination and other related disciplines and are, therefore, consulted on a more regular basis by the public. Content may require purchase if you do not have access. For this reason, they can come to the saving knowledge of our Lord Jesus Christ through the teaching of the Word of God because it is home going time. The contact was in fact,between two. But as we learnt in Unit One, Christians can also worship Him attheir homes or other places. Belief in the power of such objects is highest in Senegal (75%) and lowest in Rwanda (5%). (+1) 202-419-4300 | Main Published online by Cambridge University Press: Victor Christianto, Veli-Matti Karkkainen, International Journal of African Catholicism, Stan-William Ede, Dominic Okoye, Anselm Jimoh, Gregory Ekene Ezeokeke, Louismary Ocha, Overlaps between Judeo-Christian theology and traditional African religions, Vehicles of Divine Mystery: Paul's Danielic Self-Understanding in Ephesians 3, Teach us to number our days: an exegetical and theological analysis of Psalm 90, The Faith Journey of Paul: An Exegetical Analysis of Philippians 3: 1-14, The Concept of God in the Traditional Religion of the Akan and Ewe Ethnic Groups Compared the Bible, Comparing the Concept of Spirit and Soul in the Traditional Religion of the Akan and Ewe Tribes to that of the Bible, Entries. Christians practice baptism. Wendy Sherman, who was the lead U.S. negotiator in the nuclear deal with Iran, was welcomed by the Institute of Politics at Harvard Kennedy School. stream 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. 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. The bottom line then is that Africans who still wholly practice African indigenous religions are only about 10 percent of the African population, a fraction of what it used to be only a century ago, when indigenous religions dominated most of the continent. Much of Oluponas work is an attempt to provide a fuller understanding of the complexity and richness of African indigenous thought and practice by viewing it not as a foil or as a useful comparative to better understand Western religions, but as a system of thought and belief that should be valued and understood for its own ideas and contribution to global religions. Some traditional African societies like the Yoruba believed in the existence of lessergods. These intermediary agents include the ancestors, members of the community who at death become idealized. But for many Africans, religion can never be separated from all these. It appeals more to social scientists than to those working in religious studies, particularly scholars of specific religious traditions. 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. Christians give a tenth of all their earnings to God. For instance, if we were to lose indigenous African religions in Africa, then diviners would disappear, and if diviners disappeared, we would not only lose an important spiritual specialist for many Africans, but also an institution that for centuries has been the repository of African history, wisdom, and knowledge. Indigenous African religions are by nature plural, varied, and usually informed by ones ethnic identity, where ones family came from in Africa. A classicatory system which attempts to distinguish the principal responses <> Christianity forbids human sacrifices in worshipas it is murder. In the Akan and Ewe ethnic groups the above phenomenological conception of ATR called for education in the light of the scriptures. endobj African religions, Indigenous religions of the African continent. 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. Featured Image:Edo people, Queen Mother Pendant mask, circa 16th c.; Source: Wikimedia Commons, CC0 1.0. This condition is under a traditional religion belief called the trokosi system or wives of the ancestral gods. These ancestral gods lived in the spiritual world, which according to ATR, is the world populated by spirits. This supreme . In the Ewe thought they are called Vodou (Vodu or Vudu in Benin and Togo; also Vodon, Vodoun, Voudou, or other phonetically equivalent spellings. GAZETTE: Are ancestors considered deities in the traditional African cosmology? Olupona earned his bachelor of arts degree in religious studies from the University of Nigeria, Nsukka, in 1975. There is even a community deep in the American Bible Belt in Beaufort County, S.C., called Oyotunji Village that practices a type of African indigenous religion, which is a mixture of Yoruba and Ewe-Fon spiritual practices. 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. The position I critique in this paper is really a complex of closely overlapping positions, some more theoretically sophisticated or better grounded empirically than others.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 also to a lesser extent in Buddhism, Hinduism and Judaism. Both have initiation rites into full membership. 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