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Nature of african religion
Overview of african culture
Nature of african religion
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As twilight settled upon the plains fuel is added to a large bonfire causing sparks to rise high into the early evening sky as the dancers began to sway and chant to the rhythm of the drums their feet stomped upon the earth as the call to the ancestors increased in tempo recalling those who have gone on before as the descendants regale in the meaning of their dance upon this special night. The dance has remained the same the players have changed in appearance, costume, and even nationality, but the religious and historical significance remains true to the Ancients that first trod upon the earth of Africa continuously strengthening the bond of the past to the implications of a united historical religion inseparable from the past and only past down via the oral histories, rituals, and festivals. Therefore, to study the history of Africa and her peoples one must study her religions because within the festivals and rituals is found the origins of people often misunderstood and exploited.
As historians, anthropologists, and archeologists descended upon the continent of Africa where no in depth written history applied to the Sub-Sahara vastness new approaches were employed out of necessity—observing religious rituals and festivals along with taking into account millions of myriad oral histories to gleam a mere thread of the truth of a particular event or personage became the order of the day. As J. O. Awolalu wrote in his article, What is African Traditional Religion? : “RELIGION is a fundamental, perhaps the most important, influence in the life of most Africans; yet its essential principles are too often unknown to foreigners who thus make themselves constantly liable to misunderstand the African worldview and beliefs. Religion ente...
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...ach nuisance and correlating bits and pieces of knowledge until the African Histories could be written in great tomes surpassing the histories of those brave souls that ventured forth out of Africa to discover the world and bring that knowledge home again. Sadly, upon the return of her brave descendants the passion and fervor had been lost to her exploring children.
Would not the discovery of an African tribe untouched by the influences of Europeans, Arabs, or Asians be an academic’s dream comes true to be able with today’s knowledge of observation, recording, and transmitting information unveil what the Dark Continent truly contains regarding the beginnings of all mankind? The sun will never set while Africa hides the secrets men wish to discover in her millennia past.
Works Cited
Mbiti, John S. African Religions & Philosophy. Heinemann. Nairobi. 1969. Print.
In summary, Davidson successful traces Africa’s earliest origins and demonstrates that this is a civilization far from having no arts, technology, sophistication and unique culture. Culture and civilization as we know it today can be traced back to Africa, and modern science has verified the early perceptions of Europeans to be wrong. He provides more than adequate evidence of Africa having a history complete with vast and rich civilization, including archaeological finds and specialized interviews with distinguished scholars and philosophers. Despite the fact that society possesses a more positive attitude towards African civilization today in terms of recognition, equality, and acceptance than in the past, negative stereotypes are still acknowledged and modern day racism unfortunately exists. I believe that the existence of Davidson’s work and videos such as Different but Equal are crucial to challenging these stereotypes and discrimination in order to create a more accurate image of Africa and its history. Overall, Davidson proves that the continent of Africa is home to a history that is just as meaningful, comprehensive, and progressive as that of any other civilization in the
The structure of the memoir immerses the reader in African culture by incorporating anecdotes, poems, proverbs, and songs. These elements combine to emphasize the importance of oral institutions and to convey the significance of understanding them, "One must learn proverbs a proverb is regarded as the horse' that carries words to a different level, investing them with meanings, enrobing the user with the garment of wisdom" (Falola 53). "As in this case and others that I witnessed, the leader must be gifted with language, making extensive use of proverbs, idioms, and cross-references" (Falola 133). While the verses add depth to the story, they often become cumbersome and superfluous. For example, when discussing the need to keep quiet in order to conceal the location of their musical group, the addition of the proverb, "You cannot light a fire when in hiding," is unnecessary seeing as the reader already has a clear understanding of the meaning of the text (Falola 243).
By following and analyzing some of the key moments of faith in his life, this paper seeks to expose the extent to which the series of controversial dialectical incidents that happened throughout his early life, i.e., his cultural African religious traditions (thesis), and Christianity as taught by his slave masters (antithesis), had a direct influence in developing his own understanding of religion (synthesis). Furthermore, this paper will demonstrate that Olaudah Equiano's decision was based on the impact of both the influences of culture and slavery, and a personal experience based on his perspective of divine intervention. 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, everything and place embodies God.
Religion was and remains a vital part of the lives of most Africans. For some it encompassed their entire existence. It substantiated and explained their place in the universe, their culture, and their relationship to nature and humankind. It also dictated their roles in the community and society at large. Religion among most African ethnic groups was not simply a faith or worship system, it was a way of life, a system of social control, a provider of medicine, and an organizing mechanism.
Achebe opens his lecture, "An Image of Africa," with the story of a student who sent him a letter saying how he was "particularly happy to learn about the customs and superstitions of an African tribe," not realizing that "the life of his own tribesmen in Yonkers, New York, is full of odd customs and superstitions" as well (1784). Western thou...
Angeles, Los. (2009). African arts. Volume 28. Published by African Studies Center, University of California.
“You remember your roots, Aliyah” she said “because one day, that’s all you’ll have left.” I remember my great-grandmother would chant this to me often, she’d usually do so before she’d unfold some story that illustrated the history of my culture. Rocking back and forth in her chair she’d witness to me, about the misfortunes of our ancestors, and the debasement of our race. She’d speak of things that were all result of the darkness of our skin, and how our strong complexion resisted being kept within the shadows of segregation and misunderstanding. She’d often refer back to Africa in these lectures, differentiating between nicknames for the sacred continent, names such as the “Motherland” and “Mama Africa”. This stuck with me, and although I hadn’t known a name for her gospel when I was younger, as I got older and obtained more interest I’d realized she shared the same views of those of an “Afrocentric” follower. This intrigued me to further understand the way she thought, and where she learned these things from.
... Their existence proves that Africans were capable of managing their own affairs and creating noteworthy civilizations long before Europeans appeared on that continent. They left a legacy that continues to influence the lives of Blacks in Africa and abroad today. BIBLIOGRAPHY Koslow, Philip.
Five myths from throughout Africa will be mentioned throughout this essay. They are from the Boshongo, Mande, Shilluk, Egyptian, and Yoruba peoples. For a brief description of these myths please see the appendix. Please remember that these myths do not represent the beliefs and stories of all of Africa.
It was the year 1868. A young boy of about nine years of age stood looking at a map of Africa. The boy raised up his hand and stuck his finger directly into the middle of the “dark continent.” “When I grow up I shall go there,” said this boy with great enthusiasm (Conrad 13). Little did he know that some years later his childhood wish would come true.
Toyin, Falola. “The Power of African Cultures.” Woodbridge, Suffolk, United Kingdom: University of Rochester Press, 2003. Print
...’s depictions of both traditional and modern beliefs in varying degrees illustrate the importance of both in contemporary Nigerian culture, as well as the greater Africa as a whole, and how both are intertwined and cannot exist without the other. In effect, she skillfully subverts stereotypes or single perceptions of Africa as backward and traditional, proving instead, the multifaceted culture of Africa. She further illustrates that neither traditional African nor western culture is necessarily detrimental. It is the stark contrast of the fundamental cultures that inevitably leads to clashes and disagreements. In the end, what holds African countries such as Nigeria together is their shared pride. Modern, western influences can bring positive changes to society, but new cultures cannot completely eradicate the foundational cultures to which a society is founded on.
Gaiya Musa A.B. Christianity In Africa’s Study In The Christian Presence In Africa Up To 1900. Jos: Ade
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.
In the “Concept of Time,” -- the third chapter -- of John Mbiti’s book African Religion and Philosophy, the concepts of western African time were discussed. The western concept of time is focused on the future while African time is focused on the present and the past. The western concept of time dictates that time determines events while African time dictates that events determine the time. While a person living in the United States might schedule a meeting at a specific numerical time, a person living in an African tribe might just give a general time for a meeting -- like sunset -- and the meeting will just happen when it happens.