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Abstract
That Adam exists in the mind of man, creates a belief system that lacks or defies the principle directives of complementary reflection in the right direction which is rooted in the very idea of religious fundamentalism which envelopes the Existential Phenomenological Ontology of Human Predicament. This fact is reflected in the un-mutual and the resulting destabilization in some organized practices among the religious sector in the world. Consequently, there is an ontological boomerang effect. This paper takes a complementary reflection on the ontological boomerang effect of religious fundamentalism as it defies existence in African world view. Put simply, egbe bere ugo bere, onye sina ibeya ebena, ukwu kwayai.
Highlights
That Adam exists in the mind of man is a phenomena which existed within the context of world religions as created for our understanding which the world have so accepted and believed without questioning
African world view though may not share the same view as in the same context in which Adam exists in the mind of man, it is expressed in the context of African language as can be seen in Igede language; “Adam” meaning my father “Ada” meaning “father” from the verb “to be”, “Adida” meaning “fatherness”
That Adam exists in the mind of man, creates a belief system that lacks or defies the principle directive of complementary reflection in the right direction which is rooted in the very idea of religious fundamentalism which envelopes the Existential Phenomenological Ontology of Human Predicament
Summary
That Adam exists in the mind of man is a phenomena which existed within the context of world religions as created for our understanding which the world have so accepted and believed without questioning. African world view though may not share the same view as in the same context in which Adam exists in the mind of man, it is expressed in the context of African language as can be seen in Igede language; “Adam” meaning my father “Ada” meaning “father” from the verb “to be”, “Adida” meaning “fatherness”. This in many other African languages has no bearing with the Biblical or Qur’ anic Adam. Our traditional rulers are not left out as they are the custodians of our customs and traditions
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