African Religion

The term “God” is not an African term

There is no “singular way” to gain access to God. Africans devised ways of making sense of God based on their ethnic groups, geographies, multiple languages, different beliefs and traditions

African religions does not have historic movement – so beliefs amongst the different communities differ greatly

The debate about the totalizing concept of monotheism and polytheism is ongoing

African religion has no founder

Important Terms

1. African Religion

Inborn and aboriginal religion of Africans

Oral religion with no sacred books

Myths form part of the sacred stories that help to establish he models by which the society is organized

2. African Diaspora Religion

The reshaping of the religious landscape in the New World

Diaspora: the spread and dispersal of people of African descent – both forced and voluntary – slave trade, imperial and colonial displacement, and postcolonial migration

At dispersal to the Caribbean, the Americas, Europe and Asia, they each brought their personal beliefs, histories and cultures

Some diaspora religion include African Indigenous religion, Afro-Christianity…etc

Some African Diaspora Religious Example

Santeria is found in Cuba, Brazil

Vodou has elements of kongo and African religion and is found in Haiti, New Orleans

Candomble is similar to Santeria and in Brazil

3. African Christianity

Interpretation of Christianity by Africans based on their indigenous precepts, invest them with new meanings, and then represent them in inventive ways to serve their own devotional and social needs

Myth and Cosmology

1. Myth of creation

Myth provides a legitimacy of local authority, settlement, social organization and moral world of the people

Myth offers religious perspectives on the past and the present and provide an ethos to construct the future

Myth of creation differs from place to place

2. Cosmology

Africans believe in the existence of the High God

African myth refers to a conceptual world presided over by a divinity that is responsible forth creation of humans and he society

S/He is the creator and head of all things

Mythic narratives explains why s/he had to be a withdrawn God who is distant from the world

3. The divinities

The divinities, next in rank to God are functionaries and intermediaries between God and the universe

The divinities are brought to life by the Supreme Being. Although very important as far as the organization of the universe is concerned, but they have no power of their own, except they are permitted by God

They are the more personal forms that influence the daily life

Examples of divinities

Amongst the Yoruba and Nigeria, the divinities include Orisa Esu – a trickster; Orunmila – orisha of wisdom and divination; Ogun – orisha of iron and war

Obatala and Oduduwa were sent to create the world

The female divinity – Oshun/Ochun

Goddess – the goddess of river. She is the elegant deity of wealth, power and femininity and revered as a great mother

Yamoja: goddess of sea

Oshun goddess of sea

Social History

1. Personal Identity

One’s lineage defines one’s personal identity

Personal freedom and individuality are always balanced by family/community and further balanced by natural and supernatural powers

The head, good character are needed to form personal identity

2. Death and Afterlife

Life in African religion is continuum; there is a continuing relationship of the dead with the living

Death rituals for ancestors all point to life beyond grave

Everyone aspires to be admitted into the rank of the ancestor and not a wondering spirit; my good life determines my final resting place

When I leave my body there is new phase

Need to live present life pretty well

God’s judgment: admitted to be the world of ancestor or wandering spirit

Ancestor: symbol of peace and have power to punish and bless

3. Ancestor/Veneration

The soul returns to join the ancestors at death

Venerated ancestors may be reincarnated

They are symbols of peace and unity; have power to bless and protect or punish

Invoked to share in a communal meal at gathering, ritual…etc

Ancestors are never worshiped but highly respected

Act as intermediaries between God, family and community

4. God and Spirit Beings

Belief in a High God is not only wide spread, Africans also believe everything has spirit (has various categories)

These are appritional entities; believed to be capable of becoming anything – objects or humans and could melt into vapor

They could be consulted to determine succession to office

5. Good and Evil

The suffering caused by the ancestors and divinities are temporary punishment meant to draw one’s attention to certain actions or signal to be an initiated devotee

The suffering caused by evil forces are aimed to kill their victims and very socially destructive

Abiku: a child who wants to be born and born again so that it can torment the parents

Spirit guides what to do and what not to do

Religious life and authorities

These range from head of households who perform family rituals to diviners and priest/ess; rainmakers and healers

They operate in different contexts and ways but basically serve a common purpose – communicate between humanity and the spirit world

1. Diviners

Acquire special skills to see and know things before hand, so people know what to expect in times of crises or when an important decision has to be made

The Yoruba diviner is called “Babalawo” – father of secrets

Diviners find out the causes of human problems and require solution through divination

They treat illnesses with a combination of ritual and herbal methods

2. Priest/priestess

The priest officiate at religious ceremonies and rituals

Play key role in promoting a strong and united community

renew the life of individual or the community; exorcise troubling spirits

Females are very relevant in African religion

3. Rituals

Religious ceremonies and rituals are very important for maintaining religious and cultural traditions.

formalized and symbolic rites done in the presence of the sacred

Rituals link the creative powers of the gods and ancestors with the present needs of the people

Enacted in ceremonial activities, they communicate values about society and gives content and meaning to the people’s religious life.

Restore the bonds of social unity by undoing personal wrongs in order to renew physical and emotional situation.

There is inner head that has destiny –

Types of ritual ceremonies

• Birth – to know the destiny of a new baby

• Puberty – transition to adulthood

• Marriage – transform to husband and wife

• Agrarian – planting and harvesting

• Life cycle rituals – funeral rites to prepare the dead for transition into ancestorhood

• Memorial rites for commemoration

• Rituals of affliction to rebuff evil spirits.

4. Ritual sacrifice

Sacrifice is a means of restoring fellowship with God, divinities, ancestors and the environment. Two Categories:

Positive Aim : actualizing in nature and amongst humans

Negative Aim: Atoning sacrifices/peace offering for warding off danger

Sacrifice may involve: offering of blood, food, oil, money, etc.

5. Worship sites

Worship takes place in a variety of sacred sites and at shrines. They include the following:

Personal huts/houses

Village shrines

Places /burial sites of deceased chiefs

Natural-phenomena shrines

The shrines made by human are distinguished from natural ones such as groves, hills, water, etc. Such places are called “elementary cathedrals.”

Conversion in African religion

African Religion adherents do not proselytize (evangelize) like the foreign religions.

In the midst of prejudice from foreign religions

Islam, Christianity, etc. it steadily and continuously manifest vitality

Future of African religion

It continues to be revitalized through modernization, politicization, and individualization of religious ideas/practices.

It is linked to royal authority, influencing political decisions and installations

Religious celebrations and rituals;

The influence of African religions is felt in time of crisis when many supposed Christians and Muslims patronize indigenous priests. An example is the need for healing;

Its survival in the diaspora is a testimony;

The scholarly study of African religion