2017. However, Christians can offer animals to the church where they canbe sold or reared to give the church income. Human beings maintain active and real relationshipswith the spiritual world, especially with the living dead, through offerings, sacrifices, and prayers. Christians pray toGod through Jesus Christ. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. The Church also combines those who have died and those who still live. 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. 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. Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree. Modernity has not put a total stop to its influence. (See the glossary for more information on the evil eye.). Traditional Religion as a source of African theology just as Christian theology is. for this article. ), 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? Thus, to assert as Mbiti does that there are no secret sins or that something or someone is bad or good only according to outward conduct is too careless a statement to make. The vibrancy of African Traditional Religion in these two aspectstheological and moralcreates a unique opportunity for Christianity in Africa, one that, as Bediako points out has been lost to Christian theology in the West, for a serious and creative theological encounter between the Christian and primal traditions. It is therefore very important for African theology to ascertain the meaning of African Traditional Religion, both because of the service this tradition renders to Christian theology as a dialogue partner, and because the very self-awareness of the African theologian and of African theology itself to a large extent hinges on a proper articulation and appreciation of Africas pre-Christian past. To understand African tradition, one needs to understand the position of African Traditional Religion on God, the human person, and creation. The ordering of the universe and its continuance depends on God. For example, an African amulet might have inside of it a written verse from either the Koran or Christian Bible. OLUPONA: My father, a faithful Anglican priest, was a good example. Some traditional African societies like the Yoruba believed in the existence of lessergods. 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. I utilised this view as hermeneutical point. These included interviews he conducted with pastors, exorcists, traditional priests, so-called witches and delivered witches. Both have places of worship. The data also will include a survey he conducted in 1999 of 1201 participants across Ghana concerning the belief in the traditional spirit-world. They did this as theyoffered libation by pouring water or any other drink to the ground. OLUPONA: No, this type of binary thinking is simplistic. Despite the presence of Christianity, traditional religions in Ghana have retained their influence because of their intimate relation to family loyalties and local mores. That testifies to the enduring power of indigenous religion and its ability to domesticate Christianity and Islam in modern Africa. I also celebrate and honor the kings festivals and ceremonies in my hometown and other places where I live and do research. The reasons for this shift are varied and complex. Consequently, traditional Africans have different ideas on what role the ancestors play in the lives of living descendants. But after braving that first blizzard in a land far from his native Nigeria, Olupona stuck it out and earned his Ph.D. x\s6Q|jyLd*{-Jb"$e~ $@ 6G"F@w? endobj A third scholar of interest to us here is Laurenti Magesa, the central thesis of whose book on African religion is captured quite succinctly in the subtitle: African religion constitutes a tradition of abundant 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. However, they do not seek the services of magicians orwitchdoctors. The religious functions, especially of chiefs and lineage heads, are clearly demonstrated during such periods as the Odwira of the Akan, Hogbetsotso / Tedudu of the Ewe, the Homowo of the Ga-Adangbe, or the Aboakyir of the Efutu (coastal Guan), when the people are organized in activities that renew and strengthen relations with their ancestors. God, the ancestors, and the spirits are all moral powers whose actions affect human life in various ways and to various degrees. Most African communities offered animals and not humans as sacrifices. endobj % They write new content and verify and edit content received from contributors. OLUPONA: We would lose a worldview that has collectively sustained, enriched, and given meaning to a continent and numerous other societies for centuries through its epistemology, metaphysics, history, and practices. These gods are generally perceived as intermediaries between the Supreme Being and society. OLUPONA: If we lose traditional African religions, we would also lose or continue to seriously undermine the African practice of rites of passage such as the much cherished age-grade initiations, which have for so long integrated and bought Africans together under a common understanding, or worldview. Postcolonial, Abstract Interfaith dialogue is commonly used in building peace and understanding among religious groups. 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. Commonalities between Christianity and Africa Traditional Religion. [D@dIS(P]y`ne]y:fjGZ3yEAVOI QFY- He later earned both an M.A. Religion informs everything in traditional African society, including political art, marriage, health, diet, dress, economics, and death. This power originates from God but is possessed hierarchically by divinities, spirits, and the living dead, and it is available to some people, in various degrees. by Richard Chowning [ ATR Topics Page | Africa Missions Research and Strategy Page | Africa Missions Main Page | Help ] [ QuickStart ] Creator God The supreme being in most African Traditional Religions is seen as the creator of humans and all other living things. This paper uses a qualitative research approach in the form of document analysis to critically explore the religious intersectionalities between Christianity and African Traditional. Christianity forbids human sacrifices in worshipas it is murder. Second, Africans believe in a moral order given by God, stipulated by the ancestors in the past. <>>> And if these shrines are not properly cared for by the designated descendant, then misfortune in the form of illness might befall the caretaker. The idea is that the traditional African practitioner who constructed that amulet believes in the efficacy of other faiths and religions; there is no conflict in his mind between his traditional African spirituality and another faith. 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. OLUPONA: The role of ancestors in the African cosmology has always been significant. For Christians itsa church. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds toupgrade your browser. Christ was tempted in all the ways hand with the study of the people who practise the religion. This power is not accessible to everyone, and in most cases it is inborn, but the person has to learn how to use it. Sign up for daily emails to get the latest Harvardnews. While every effort has been made to follow citation style rules, there may be some discrepancies. Hence, it cannot be avoided in the interaction between Christianity and African Traditional Religion. Palmi, Stephan 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. According to all the major surveys, Christianity and Islam each represent approximately 40 percent of the African population. It is worth noting that these animals areat no time offered as burnt offerings to God. Whenever. 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. 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? Christianity and Traditional African Heritage, Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. It doesnt have a fixed creed, like in some forms of Christianity or Islam. (+1) 202-419-4372 | Media Inquiries. Magesa discusses the African tradition in its various manifestations: its understanding of the human person and of life in general; aesthetics, politics, ethics, and of course religion, which he shows to be the architectonic basis of these other expressions or manifestations of African tradition. Ancestors also serve as intermediaries (see ancestor worship). Stephanie Mitchell/Harvard Staff Photographer, By Anthony Chiorazzi Harvard Correspondent. This hierarchy is also evident in human society, where there are chiefs, clan heads, family heads, older siblings, and so on. I should add that without claiming to be full members of indigenous traditions, there are many professed Christians and Muslims who participate in one form of indigenous religious rituals and practices or another. When they pray they maykneel down, bow their heads or lift their hands up. Islam has experienced a similar rapid growth. Its about getting tangible results. ^xH&M'YZ7EDi%qN^K Marshall, Ruth 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. 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. Different fathers played a role in the development of this religion. %PDF-1.5 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. Fardon, Richard 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. In most cases, the earth is conceived as a living thing, a goddess, Mother Earth. According to Mbiti, the earth is symbolically viewed as the mother of the universe, while the heavens/sky are seen as its male counterpart. Some of the ideas from Mbitis works are pertinent to our discussion here: Africans believe in a hierarchy of beings, from the ultimate being, God, to lesser ones, divinities, spirits, the living dead, human beings, animals, plants, and inanimate beings. 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. 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. Updates? GAZETTE: What else would we lose if we lost traditional African Religions? The amount of devotees to indigenous practices has dwindled as Islam and Christianity have both spread and gained influence throughout the continent. While some African cosmologies have a clear idea of a supreme being, other cosmologies do not. Christians acknowledge the existenceof magic and witchcraft. %PDF-1.5 Enter the email address you signed up with and we'll email you a reset link. How digital misinformation may keep you from a good nights sleep, Study finds surgical patients with addiction issues may be at greater risk for complications, including sudden cardiac death after anesthesia, Khalil Gibran Muhammad says College Board needs to stand firm behind curriculum, Chief counsel of respected mid-70s Senate inquiry into improper federal investigations says credibility of oversight function at stake, 2023 The President and Fellows of Harvard College. Our editors will review what youve submitted and determine whether to revise the article. Everywhere he went in southwestern Nigeria, he never opposed or spoke out against African culture including initiation rites, festivals, and traditional Yoruba dress as long as it didnt directly conflict with Christianity. What the data says about gun deaths in the U.S. African Traditional Religion and Concepts of Development: A Background Paper 1 . Traditional Africans believed in the power of magic and medicinemen. 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. Christians observe the Lords supper. in social anthropology from Oxford University, is studying for a master of theological studies (M.T.S.) These are the pristine men and women, the originators of the lineage or clan or ethnic group. 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 They are not mutually exclusive. 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. A Journal of the McGrath Institute for Church Life, by Paulinus Ikechukwu Odozor Instead of God keeping his distance from man, He, throughout history and today reaches down in love to draw humans toward him. GAZETTE: What is the state of indigenous African religions today? 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. 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. He sees the other faith as complementing and even adding spiritual potency to his own spiritual practice of constructing effective amulets. ;;m]mB"DTSUD[j*3l D{k7@tB0cg]Er+e)skf6cRUiu,WdmlA#OLs81/#qs v(a6lA`O/HvX*3SME_qv&oMm?{{n Keywords: contextualization . The African Traditional Religion has no founder. Omissions? African religions behavior is centered mainly on the human person and his or her life in this world, with the consequence that religion is clearly functional, or a means to serve people to acquire earthly goods (life, health, fecundity, wealth, power and the like) and to maintain social cohesion and order.. Since Christianity came in contact with the traditional religion, there has always been a sharp conflict between traditionalists and Christians. This is because Jesusalready shed His blood on the cross and He was the perfect sacrifice that totally satisfied God.

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