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Critical analysis of west african dance
Critical analysis of west african dance
Music within african rituals
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The comparison and contrast of ceremonies performed by African religions to those of Hinduism, Buddhism and Oceanic religions
Contrast-In African ceremonies birth and childhood is very sacred. A baby is never left alone. A name is not giving before the child 12th birthday, the reasoning being so that it cannot get identified by the spirit of death. In Buddhism infant are born, under normal conditions Theravadin Buddhists have the ritualistic naming at a neighboring shrine. Next, monks honor and shower holy water on the newborn. Hinduism the naming ceremony of the child, a holy fire is lit. A 'home' is performed to please all the Gods and then a letter from the Sanskrit alphabet is selected according to the child’s moon sign. The child's name must begin with this sacred letter so that his/her life can be very auspicious. Finally, Oceanic ceremonies naming ceremonies take place months or even years after the birth of the child. The infant mortality was so high in the past that it wasn't until after a year had passed that the family could be reasonably confident that the child was out of danger. Comparison of all 4 is that the elderly always performs the ritual. Singing, and dancing take place.
Contrast- African traditional marriages are present in the view of a union probability for bringing forward healthy children. While some communities require virginity before marriages, others encourage a trial marriage to ensure that a
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couple can have children before marriage is officially sanctioned (Deming, W. 2015, p. 227). In some Buddhist countries the monks will not attend because they feel as though it is bad luck. However; they do perform a religious service to bless the union. The ceremony is considered personal and not a religious concern. Next Hinduism marriage ceremonies the wedding date is determined in the Stars, there's a pre-party called the Sangeet a few days before the wedding, the bride's hands and feet are adorned with henna paint during a Mehendi ceremony, the couple weds under a mandap, a fire burns in the center of the mandap, the couple exchanges floral garlands during the Jai Mala, the father of the bride pours water through the bride's hand as he gives her away, the bride and groom's garments are tied together as they circle a fire, red powder is applied to the bride's hair, signifying she is married, the bride wears a red dress, Hindu wedding rituals begin with a prayer to Ganesha, cords are tied to the wrists of the bride and groom during Raksha Bandhan, and finally the groom adorns the bride with a necklace called the Mangala Sutra. Finally, the Oceanic marriage ceremonies the Polynesian woman usually has no choice about her future husband and must accept the decision of her parents. Polynesian marriages typically consist of dowries, which is property or money given to the man’s family from the brides. Comparison- They all have some type of dance ritual. Dogon incorporates new and modern practices It is very wise for new and modern practices to be incorporated into Dogon.
The Hogon is not God and therefore cannot make rain pour from the sky, he cannot guarantee a good harvest. It is unfair that he has to live alone, celibate and teased by having a younger maid whom cannot touch him. Considering the fact that he’s responsible for his clan is understandable and should still be incorporated, however; new realistic practices should be put into place.
The role of clothing within African
Cultures African clothing can be a sign of rank, originality, and faithfulness to tribal roots. Starting with Kente cloth the dazzling colored threads often typify ordinary motifs devout beliefs and ministerial description the colors are of a specific magnitude as they elucidate the meaning of the patterns with green meaning fertility, red symbolizing death, white expressing purity and blue signifying love. Mudcloth or bogolanfini or are sometimes called a grand bogo originating from Mali Bhama culture mudcloth is an ancient art form that involves weaving cloth and dyeing it with fermented month in traditional Malian culture the Bogle Afeni is worn by hunters serving as camouflage as ritual protection and as a badge of status women are wrapped in bogolanfini after their initiation into adulthood and immediately after childbirth as the cloth is believed to have the power to absorb the dangerous forces really under such circumstances bobollo Feeny. There’s a common mean behind commonly used colors in African clothing. Gold represents wealth and fertility, and blood blue represents love and peace. As you can see choosing, an African garment to wear can mean a lot more than choosing a style that flatters you. One can truly experience African clothing by choosing a color or fabric that has a significant meaning to you or to the culture.
As a result of the exposure to various beliefs and practices the religions of African slaves transformed into a hodge-podge of magickal practices
Santeria, Voodoo, the Cult of the Virgin of Guadalupe, and Rastafari all embody syncretism of Christian influence and traditional Indigenous beliefs of their followers. While the religions all express their syncretism in various manners, all regularly conduct rituals that deviate from traditional Christianity. These rituals exemplify the influence of the native cultures on these religions, and maintain the importance of tradition culture with the necessity of practicing Christianity during colonial times of religious oppression. Likewise, all of these religions frame their concept of what a “religion” is through their various unique rituals that serve to connect them to their native deities, as well as to the Christian God and Saints.
The embodiments of the Regla de Ocha, Santerian religion, is rooted in West African previous religious practice of their deities. Africans were forced to move to a new place, where to expose to a new language and new religious faith. They were able to have some ideas of how to continue to serve and maintain their religious practice. “Thus, the deities of the Cuban Creole world resulted from the “crossing” and mixing with those of others region of African and the Catholic saints; individuals choose or are chosen to receive initiation into one or several traditions” (Olmos and Paravisini-Gebert 33). Through being forced to adapt to the Cuban Catholics ways, they were able to interlink their religious practice within the Catholics ways of worshiping different saints. Meanwhile, they were then able to be accepted in society while maintaining their natural belief. The adoption of the transculturation allows the African to balance both their religious practice and
To legalize a marriage it must be done at the mayor's office in a city, which is rarely done. The family often has influence in the choice of a marriage partner. Typically, the women’s family look for men who will be able to provide for them, while men choose women who will wear children and keep their home. Girls are sometimes promised at a very young age, although the wedding does not take place (if at all) until after puberty. Gabonese parents do not pressurize their children to marry someone they do not like. They leave it upon the children to find someone right for them. However, they do consider the capability of the person their children selected. The Gabonese generally marry within the ethnic group but mostly outside of their village, to avoid marrying relatives. People usually get married on their 30s. Dating is looked down upon by the society, and the couples dating tend to hide their relationship from their parents. When a couple is wed, they traditionally move to the husband's
1.) Intro: I decided to focus my Religious Ethnography on a friend whom I recently have become close with. Adhita Sahai is my friend’s name, which she later told me her first name meant “scholar.” I choose to observe and interview Adhita, after she invited me to her home after hearing about my assignment. I was very humbled that she was open to this, because not only was it a great opportunity for this paper, but it also helped me get to know Adhita better. I took a rather general approach to the religious questions that I proposed to the Sahai family because I didn’t want to push to deep, I could tell Hinduism is extremely important to this family. Because this family does not attend a religious site where they worship, I instead listened to how they do this at home as a family instead.
The process of syncretization among the African religions helps to explain why those cults found it relatively easy to accept and integrate parts of Christian religious belief and practice into the local cult activity. Initially this integration was purely functional, providing a cover of legitimacy for religions that were severely proscribed. But after a few generations a real syncretism became part of the duality of beliefs of the slaves themselves, who soon found it possible to accommodate both religious systems.
Religions of the ancient world were in a state of constant flux. Karl Jaspers states that between the eighth and fourth centuries B.C.E, “great changes took place in all the civilized world” (qtd. in Basham 36), and the great thinkers of these times began thinking independently and individually. Moreover, “after these great thinkers the world was never the same again” (qtd. in Basham 36-37). These times were dubbed the “axial period” (qtd. in Basham 37). The axial religions that emerged during this period were profound and lasting. In fact, the religions discussed in this paper—Judaism, Hinduism, Buddhism, and Christianity—are considered the most practiced religions to do this day. Although these religions have changed over time, their underlying structure remains intact.
Ludwig, Theodore M. The Sacred Paths: Understanding the Religions of the World (4th Edition). 4 ed. Upper Saddle River, N.J.: Prentice Hall, 2005.
In India there are many religious rituals. Some are the same as in the United States of America. They have Muslim and Christian rituals. Some of these rituals the Muslim and Christians of the United States of America participate in. Religious rituals make a huge impact on India’s culture. India’s culture would not be the same without these religious rituals. (“Indian Culture”)
Indigenous religions exist in every climate around the world and exhibit a wide range of differences in their stories, language, customs, and views of the afterlife. Within indigenous communities, religion, social behavior, art, and music are so intertwined that their religion is a significant part of their culture and virtually inseparable from it. These religions originally developed and thrived in isolation from one another and are some of the earliest examples of religious practice and belief. The modern world; however, has taken its toll on these groups and many of their stories, customs, and beliefs have been lost to, or replaced by, those brought in as a result of popular culture and the missionary work of Christians and Muslims.
Firstly anthropologists studied here have given us the over arching structural importance of religious ritual to social power in unity and cohesion of ideas provided by such rituals. TO do this though they had to examine the actual rituals in society and the purpose they also serve within the temporal space they occupy.
...es, Trevor. The Kingfisher book of religions: festivals, ceremonies, and beliefs from around the world. New York: Kingfisher, 1999.
Kaduna: Baraka Press, 2004. Magesa, Laurenti. A. African Religion: The Moral Tradition of Abundant Life. Nairobi: Pauline Pub., Africa, 1998. Mbiti, John S. Introduction to African Religion.
Child Marriage is a worldwide actuality but is most common in Africa and Southern Asia, although the practice has decreased considerably in recent times, it remains frequent in rural areas and among the most impoverished. It is anticipated by the UNFPA that worldwide 100 million girls are expected to marry in the next decade. In Africa, UNICEF estimates that 42 percent of girls are wedded before the age of 18 and in some African countries the percent is much higher, such as in Niger where there is a 76 percent occurrence of child marriage. The age at which children are married varies between countries and cultures but marriage earlier than the age of 15 is not unusual and in areas part of West Africa and in Ethiopia, girls are sometimes married as early as age 7 (“Child Marriage.”).
The profits families derive from marrying off their young daughters fall into economic and social categories. In the article “Early Marriage in Africa--Trends, Harmful Effects and Interventions,” Judith Walker highlights the financial gains of child marriage. She states that “marrying girls off before the age of 18 is experienced positively for poor families who are relieved of the responsibility of feeding, clothing, and protecting the girl child” (Walker 233). The monetary struggle of caring for their daughter is taken out of their hands and given permanently to the family of the groom. By having one less mouth to feed, families can spread their meager income more equally among their other children. Additionally, they will have more money to put into savings or to purchase goods or services they could not previously afford. In countries with strict social codes, early marriages prevent the blackening of a