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The nature of African religion
The nature of African religion
The nature of African religion
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1. The relationship between gods and humans in many African religions are very unique. Many African religions are henotheistic meaning that there is one supreme god or deity who is more removed from normal human life and then there are many lesser gods or deities who are much more heavily involved in day to day human affairs. Because of this religious structure, many individuals who practice African religions pray and offer sacrifice only to the lower deities since the their High God does not concern them self with the trivial matters of humans. The Dogon god Amma provides the best illustration of this example: According to their myth of creation, Amma made the world out of mud and clay and then forcibly claimed it as his mate. A single jackal was born from this relationship, which is considered unfortunate in Dogon religion because twins are ideal; it was said that reason a single jackal was born was because of the way Amma unjustly raped the Earth. After this initially unsuccessful Union, Amma and the Earth had a another more successful Union in which they gave birth to supernatural twins who were named the Nummo. These twins then became very important lesser deities because they are very involved with the day to day life of the Dogon, allowing Amma to retire from this realm. This shows that the relationship that the Dogon have with the Nummo is more personal and intimate than the relationship the Dogons have with Amma where the relationship is more distant, but still important.
2. Many indigenous religions of Africa view both birth and death as transitions between this world and the spirit world, which are heavily connected with each other. Although they are commonly referred to as ancestral spirits, this is inaccurate because...
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...e religions of these two peoples is that they view death and birth as transitions between this realm and the spirit realm; however, reincarnation isn’t as prominent as it is in some North American religions. Interaction with ‘Ancestral spirits’ or the spirits of the dead is also an important aspect of both of these religions. In both of these religions, the spirits of the deceased are called upon for guidance and can be also be utilized to assist in the healing of an individual. However, there is an important distinction between these two religions when it to comes to explaining how a spirit becomes good or bad: In indigenous North American religions, this depends solely on how devoted that person was to their religion and praying to their gods, but in indigenous African religions, it has to do more with how you are treated in the human world at the end of your life.
Along with the belief in a Higher Power comes the belief in the continued existence of the soul after physical death. Many Root-Workers start out working with spirits of the dead in the form of the Ancestors, the spirits of the dead connected to them by blood. It is believed that the dead don’t die, but rather ascend to another level of being, from which they can look on and assist us. From this higher level, the Ancestors can guide us in our daily lives, intercede with the Godhead on our behalf and protect us in times of
All religions are very specific with the details which set that religion apart from others. However, when all the little details are melted away, there are only a mere handful that are different in essence. When looked at closely, even the religions which are perceived completely dissimilar at first glance are surprisingly similar. For example, the Voodoo religion, and that of early Christianity are stereotyped as extremely different, but with closer inspection, not only are these two religions are very obviously similar, but Voodooism stemmed, partly, out of Christianity. Both religions revolve around a mortal individual being used as a mouthpiece by a higher, being, be it spirit or god, to communicate with our mortal world. Yet at the same time, each religion has taken it’s own path and although equivalent in essence, have very different aspects with respect to background (such as time and status), as well as publicity, and language.
The rituals and traditions of the Indians evince their beliefs in spirits and afterlife. Indians believed that there would be a better life for them after they die, because many of them did not see a way out, but people were still fighting for their lives.
The influence of a supernatural god and the spirit world influenced every aspect of the Indigenous African community including health and healing, thus a holistic approach to health and healing was essential.
The question of why bad things happen to good people has perplexed and angered humans throughout history. The most common remedy to ease the confusion is to discover the inflicter of the undeserved suffering and direct the anger at them: the horror felt about the Holocaust can be re-directed in the short term by transforming Adolf Hitler into Lucifer and vilifying him, and, in the long term, can be used as a healing device when it is turned into education to assure that such an atrocity is never repeated. What, however, can be done with the distasteful emotions felt about the victims of Hiroshima and Nagasaki? Surely the citizens of those two cities did not themselves directly provoke the government of the United States to deserve the horror of a nuclear attack. Can it be doubted that their sufferings were undeserved and should cause deep sorrow, regret, and anger? Yet for the citizens of the United States to confront these emotions they must also confront the failings of their own government. A similar problem is found in two works of literature, Aeschylus' Prometheus Bound and the book of Job found in the Tanakh. In each of these works a good man is seen to be suffering at the hand of his god; Prometheus is chained to a rock by Zeus who then sends an eagle to daily eat Prometheus' liver while Job is made destitute and brought to endure physical pain through an agreement between God~ and Satan. To examine the travails of these two men is to discover two vastly different concepts of the relationship between god and man.
Many Greek gods were seen as both benefactors and tormentors, typically it depends on which god or goddess you are researching about. The seemingly contradictory behavior of the gods, acting as both benefactors and tormentors of man, can readily be explained when viewed in light of the prime directive for man, to worship the gods and not “overstep,” and the ensuing “Deus ex Mahina” which served to coerce man to fulfill his destiny as evidenced by the myths: “Pandora,” “Arachne, and “Odysseus.” Humankind and it’s range of vision over the gods beauty and power portrayed them to be benefactors but unseemingly it depicted their affliction towards humans.
Many African cultures see life as a cycle we are born, we grow and mature, enter adulthood, and one day we will eventually die but the cycle continues long after death. In Africa art is used as a way to express many things in their society, in this paper I will focus on different ways traditional African art are used to describe the cycle of one’s life. Since Africa is such a large continent it is important to keep in mind that every country and tribe has different rituals and views when it comes to the cycle of life. It is estimated to be well over a thousand different ethnic groups and cultures in Africa today. Thousands of cultures in Africa see the stages of life bound together in a continuous cycle; a cycle of birth, growth, maturity,
To begin, most Africans have come from societies with traditional African religious backgrounds unrelated to Islam or Christianity. As a whole, African religious traditions combine belief in a Supreme Being with the worship of other gods and ancestors and use ritual and magic to mediate between human beings, nature, and the gods. In many African languages, there is no word for God, because in their tradition every thing and place embodies God. Many African religions have common tenets. They share a belief in a community of deities, the idea that ancestors serve as a way to communicate with these deities. They also share the belief...
The relationship between the gods and humanity in The Epic of Gilgamesh and The Odyssey are the same. In each saga, the gods seem to live nearby and are always present. Both epic poems portray humans as simply at the mercy of the gods. The gods feel that it is their duty to intervene if they feel that man is traveling off course from his destiny. However, the gods are not all powerful.
Nothing can be more life changing than when a god chooses to interact with a mortal man. Much of Greek mythology describes the natures of these interactions. The Olympian Gods meddle with the mortals they rule over constantly, but what is the result for these interactions, and how do they impact the mortals? The question that this paper tries to address is what is the nature of these divine interaction, and how does each side truly perceive each other? The Gods and mortals interact in a variety of ways, but the true natures of these interactions truly describe how the ancient Greeks perceived their gods.
Every ancient society and civilization has creation myths that were passed down and keep alive throughout the passing of time by word of mouth. These myths are the world’s oldest stories and are vital to these cultures because they explain their beginnings and give purpose to their existence. By analyzing and interpreting different creation myths it becomes easier to understand different cultures and their connections and relationships with heir beliefs and god(s).
One way of examining the values and traditions of a people is to look at their explanations for how the world came to be. These stories make such wonderful tools for analysis because all cultures have some sort of ‘creation’ story. Thus to compare groups of people we may start by looking at their creation mythology. It is important to note that the downfall of comparing mythologies is that in a way it is like comparing apples to oranges. This is because not every myth portrays and explains the same elements.
Creation myths vary among African ethnic groups highlighting similarities and differences in belief systems and societal constructs. There are many factors that contribute to creation myths for each individual group. Survival issues dominate many my ths, suggesting the origins of land, the ability to cultivate land, and the benefit of existing off of what one has cultivated. Questions of where land came from, the purpose of man, and the relationship between the creator and the created are evaluated. The important issues of each African ethnic group became the focal point of their creation and origin myths.
A common aspect of African culture is our mediating of deities, ancestors, and spirits, by performing rituals and contacting ancestors or historical ideals. This spiritual combination creates a non-Western idea of movement in art. I enjoy this part of our culture, where we create a less static environment. We become other beings, through our usage of art, dance, and costume with mask and headwear. Our artistic creators are forgotten. Our original artwork are eventually forgotten. The work goes back to the Earth, for the only true matter is how the spirits are manifested in the objects at the current time; eventually even this wears out. At the time of the spiritual manifestation in the objects, they are some of the most powerful aspects in our society.
The relationship between God and his creations humans can be said to be a very complex relationship. Genesis shows us many examples of God's interaction with humans and human's interaction with each other. From the creation of Adam and Eve and all the events that follow afterwards, I shall show what the relationship tells us about the nature of God and mankind.