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|Traditional African religion|
The traditional beliefs and practices of African peoples include various traditional religions. While generalizations of these religions are difficult, due to the diversity of African cultures, they do have some characteristics in common. Generally, they are oral rather than scriptural, include belief in a supreme creator, belief in spirits and other divinities, veneration of ancestors, use of magic, and traditional medicine. The role of humanity is generally seen as one of harmonizing nature with the supernatural.
While adherence to traditional religion in Africa is hard to estimate, due to syncretism with Christianity, Islam, and Judaism, practitioners are estimated to number over 100 million, or at least 10 percent of the population of the continent. African diasporic religions are also practiced in the diaspora in the Americas, such as Candomble, Santeria, and Vodou.
African traditional religions and Indigenous African religions are both common terms used to discuss the subject of indigenous faiths found within Africa. Each term is debated among scholars. Some challenge the word "traditional" and prefer "indigenous" since traditional can also include traditional African Islam and Christianity, and are established traditions in African societies. Some, such as Mbiti, contend that while using the singular "religion" a plural understanding is needed. Some suggest that these thousands of "religions" are only differing expressions of the same basic "religion." However, many suggest this is problematic as there is no "genetic" relationship between these plural beliefs to create ideological homology, and the observed similarities can subjectively also be found outside of Africa.
Adherents.com lists African Traditional & Diasporic as a major religious group, estimating some 100 million adherents. They justify this combined listing of traditional African and African diasporic religions, and the separation from the generic primal-indigenous category by pointing out that:
the "primal-indigenous" religions are primarily tribal and composed of pre-colonization peoples. While there is certainly overlap between this category and non-African primal-indigenous religious adherents, there are reasons for separating the two, best illustrated by focusing specifically on Yoruba, which is probably the largest African traditional religious/tribal complex. Yoruba was the religion of the vast Yoruba nation states which existed before European colonialism and its practitioners today – certainly those in the Caribbean, South America and the U.S. - are integrated into a technological, industrial society, yet still proclaim affiliation to this African-based religious system. Cohesive rituals, beliefs and organization were spread throughout the world of Yoruba (and other major African religious/tribal groups such as Fon), to an extent characteristic of nations and many organized religions, not simply tribes.
Practitioners of traditional religions in Sub-Saharan Africa are distributed among 43 countries, and were estimated to number over 100 million, although the largest religions in Africa are Christianity and Islam.
West and Central African religious practices generally manifest themselves in communal ceremonies and/or divinatory rites in which members of the community, overcome by force (or ashe, nyama, etc.), are excited to the point of going into meditative trance in response to rhythmic or mantric drumming and/or singing. One religious ceremony practiced in Gabon and Cameroon is the Okuyi, practiced by several Bantu ethnic groups. In this state, depending upon the types of drumming or instrumental rhythms played by respected musicians (each of which is unique to a given deity or ancestor), participants embody a deity or ancestor, energy and/or state of mind by performing distinct ritual movements or dances which further enhance their elevated consciousness, or, in Eastern terms, excite the kundalini to a specific level of awareness and/or circulate chi in a specific way within the body. When this trance-like state is witnessed and understood, practitioners are privy to a way of contemplating the pure or symbolic embodiment of a particular mindset or frame of reference. This builds skills at separating the feelings elicited by this mindset from their situational manifestations in daily life. Such separation and subsequent contemplation of the nature and sources of pure energy or feelings serves to help participants manage and accept them when they arise in mundane contexts. This facilitates better control and transformation of these energies into positive, culturally appropriate behavior, thought, and speech. Further, this practice can also give rise to those in these trances uttering words which, when interpreted by a culturally educated initiate or diviner, can provide insight into appropriate directions which the community (or individual) might take in accomplishing its goal.
Followers of traditional African religions pray to various secondary deities as well as to their ancestors. These divinities serve as intermediaries between humans and the primary God. Most African societies believe in a single supreme creator God (Chukwu, Nyame, Olodumare, Ngai, Roog, etc.). Some recognize a dual or complementary twin Divinity such as Mawu-Lisa. For example, in one of the Yoruba creation myths, Olodumare, the supreme creator, is said to have created Obatala, as Arch-divinity, who then created humans on earth. Olodumare then infused those human creations with life. Each divinity has their own priest or priestess.
There are more similarities than differences in all traditional African religions. Often, the supreme God is worshiped through consultation or communion with lesser deities and ancestral spirits. The deities and spirits are honored through libation, sacrifice (of animals, vegetables, cooked food, flowers, semi-precious stones, precious metals, etc.). The will of God is sought by the believer also through consultation of oracular deities, or divination. In many traditional African religions, there is a belief in a cyclical nature of reality. The living stand between their ancestors and the unborn. Traditional African religions embrace natural phenomena – ebb and tide, waxing and waning moon, rain and drought – and the rhythmic pattern of agriculture. According to Gottlieb and Mbiti:
The environment and nature are infused in every aspect of traditional African religions and culture. This is largely because cosmology and beliefs are intricately intertwined with the natural phenomena and environment. All aspects of weather, thunder, lightning, rain, day, moon, sun, stars, and so on may become amenable to control through the cosmology of African people. Natural phenomena are responsible for providing people with their daily needs.
For example in the Serer religion, one of the most sacred stars in the cosmos is called Yoonir the (Star of Sirius). With a long farming tradition, the Serer high priests and priestesses (Saltigue) deliver yearly sermons at the Xoy Ceremony (divination ceremony) in Fatick before Yoonir's phase in order to predict winter months and enable farmers to start planting.
Since Africa is a large continent with many ethnic groups and cultures, there is not one single technique of casting divination. The practice of casting may be done with small objects, such as bones, cowrie shells, stones, strips of leather, or flat pieces of wood. Some castings are done using sacred divination plates made of wood or performed on the ground (often within a circle). They are classified in two ways:
In traditional African societies, many people seek out diviners on a regular basis. There are generally no prohibitions against the practice. Those who divine for a living are also sought for their wisdom as counselors in life and for their knowledge of herbal medicine.
Most traditional African religions have a dualistic concept of the person. In the Igbo language, for instance, a person is said to be composed of a body and a soul. The Yoruba language includes a tripartite concept: in addition to body and soul, there is said to exist a spirit or an ori, an independent entity which mediates or otherwise interacts between the body and the soul. Some traditional religious systems have a similar duality, with a specific "devil-like" figure (e.g., Ekwensu), who is believed to be the opposite of God.
Virtue in traditional African religion is often connected with carrying out obligations of the communal aspect of life. Examples include social behaviors such as the respect for parents and elders, raising children appropriately, providing hospitality, and being honest, trustworthy, and courageous.
In some traditional African religions, morality is associated with obedience or disobedience to God regarding the way a person or a community lives. For the Kikuyu, according to their primary supreme creator, Mbiti, acting through the lesser deities, is believed to speak to and be capable of guiding the virtuous person as one's conscience. In traditional African religions, such as the Azande religion, a person is said to have a good or bad conscience, depending on whether he does the bidding of God or malevolent spirits.
In many cases, Africans who have converted to other religions have still kept up their traditional customs and practices, combining them in a syncretic way.
|This section does not cite any references or sources. (December 2013)|
Many traditional African religions, like most traditional religions, have elaborate stories that explain how the world was created, how culture and civilization came about, or what happens when a person dies (e.g., Kalunga Line). Other mythologies are meant to explain or enforce social conventions on issues relating to age, gender, class, or religious rituals. Myths are popular methods of education; they communicate religious knowledge and morality while amusing or frightening those who hear or read them.
This list is limited to a few well-known traditions.