African Religion Research Articles

Orthodox Christian Conception of Hell and African Traditional Religion (ATR) Eschatology

Hell in orthodox Christian eschatology is presented as a place of eternal punishment for the damned or sinners. Damnation follows from disobedience to God’s will. Hell is contrasted with heaven, a place of eternal reward and benefits for the righteous. In contrast to this eschatology, African Traditional Religion (ATR) broadly denies the existence of hell. ATR rather asserts that violators of God’s moral codes receive their punishment on earth while those who have lived ethically laudable lives transition to a new phase of existence in the ancestral realm, the ideal home. Given that the ancestral realm can be compared with the Christian heaven, more or less, African eschatology paints a less gloomy picture of human destiny than orthodox Christian eschatology. We assert, in this article, that the ATR eschatology that denies the existence of hell is more ethically attractive than the Christian eschatology that punishes temporally bounded wrongdoing with eternal damnation. We argue the attractiveness of the African view from the perspective of the understanding of God as a benevolent being, which both orthodox Christian theism and traditional African theism endorse.

Religious hydro-healing and medical hydrotherapy: Links, benefits, contrasts and challenges

here seems to be some recognition of the relevance of dihydrogen oxide (water) in many spheres. Among others, literature in poetry, religious texts and medical science, address the value of water in emotional, physical and psychological healings. To understudy how religion, spirituality and medical science connect and contrast in domesticating water for healing purposes, this article undertook literary research on religious and medical hydro-healings in Christianity, African and Native American traditional religions, and medical science. It presented links, benefits, challenges and contrasts between spiritual healing and medical water therapy as well as inter-religious connections. Based on the literature, the article discovered that spiritual hydro-healing is spiritual, instantaneous and non-scientific, but medical hydrotherapy is organic, naturopathic, gradual and scientific or logical. On the positive side, the article found that indigenous spiritual knowledge is a key motivating factor in the popularity of hydro-healing practices. Whereas, on the negative, it observed the danger of the grey areas of spiritual hydro-healings which include, but are not limited to, unethical practices, commercialisation of healing waters, addiction, river baptism mortality and the quest for instantaneous hydro-healing leading to health hazards and death.Contribution: The article concluded with an urgent call to stakeholders to pay attention to the hydro-healing practices that can compromise public health and safety.

Okot p’Bitek’s case against traditional African theism

In this article, I locate Okot p’Bitek’s evaluation of African traditional religion and his critique of the traditional African theistic stance in the broader African limited God tradition. I argue that while p’Bitek’s claim is plausible that traditional African societies do not believe in a supreme being that possesses the omni-properties in the context of commitment to the limitation thesis, the other claim, that these societies are atheistic because they merely acknowledge the reality of mystical forces and powers rather than God or gods, constitutes a hasty, unsustainable generalisation. Adopting the method of philosophical exposition and argumentation, I point out that in purporting to make a cultural statement in favour of atheism, p’Bitek fails to reckon with the existence of two culturally rooted but conflicting views of God in African traditional religion and traditional African thought. One view endorses traditional theism while the other, for the most part, proposes that God is limited in power, knowledge and goodness. I argue that both views are damaging to p’Bitek’s second claim.

“Abandoning her nature as a woman”: Ṭaytu Bǝṭul and the Ethiopian paths for female empowerment

ABSTRACT This essay centers on one African woman, Ṭaytu Bǝṭul (1851–1918), and argues that her path to empowerment has a significant African and Ethiopian precedent. African scholars write about how African women have obtained authority through shifting aspects of their identities through the religious, economic and political spheres. The Ethiopian precedent is seen in the lives of historical Ethiopian women like Mǝntǝwwab, Mänän, and Wällätä Petros. Using the relevant primary and secondary sources, I continue to argue that Ṭaytu used the strategies that served these women in the past, such as the prominent position of women in African religions, imperial marriages of her relatives throughout her and her husband’s growing Empire, and her central place in her husband’s inner circle to create, maintain and expand her influence culminating in her governing the nation for years after a series of strokes incapacitated her husband Mǝnilǝk II.

Cultural Conflicts In Christian Conversion: The Talensi Perspective

This paper focuses on the conflicts between the Christian faith and African traditional religion with particular reference to the Talensi of northern Ghana. It examines the religious and cultural experiences of Talensi Christian converts. Through interviews and participation of participants, the study set out to examine the phenomenon of religious conversion and Christian expression among the Talensi. African scholars believe that whenever a new religion comes into contact with African cultures there is always conflict. Christian evangelization involves the propagation of the Christian faith and the establishment of churches. The study revealed that wherever the gospel is proclaimed, it engages local cultures, and the result has always been conflict or accommodation. Critical to this encounter is the way the new faith is propagated and appropriated in the traditional society. The study concludes that since African traditional religion is part of the African ethos, an understanding of it should be considered in Christian evangelization. Ignoring the traditional beliefs, attitudes and practices of traditional people has implications for the way the Christian faith can be transmitted, accepted and appropriated in traditional societies. For Christianity to gain deep roots in traditional contexts such as the Talensi, the study recommends that proper bridges be built between the Christian faith and traditional cultures. Keywords: Culture, Gospel, Evangelization, Conversion, Syncretism, Discipleship.

The interplay of Christianity and Ndau African traditional religion in shaping climate change adaptation in Zimbabwe: An Afrocentric analysis

AbstractThis paper utilizes Afrocentric tenets to explore how the Ndau people's shift from African traditional religion to Christianity affects their understanding and experience of climate change. Set against recent climate‐induced disasters in Chimanimani, the study employs Afrocentric qualitative methods, including talking cycles and philosophical sagacity interviews, to gather data from household heads and village leaders. Findings indicate that traditional religious practices significantly influenced rainfall patterns and disease control, impacting agriculture. The transition to Christianity has markedly altered the community's climate change adaptation strategies. Despite this shift, Christianity has provided benefits, aiding communities in coping with droughts, death, property destruction, livelihood disruption, and climate change‐induced diseases. This study contributes to Sustainable Development Goal 13, emphasizing the importance of understanding society's social rubric to combat climate change. By employing Afrocentric lenses to analyze the Ndau people's historical and cultural narratives, it offers a unique perspective on religious evolution and climate adaptation.

This Is the Sacrifice: Language, Ideology and Religious Identity Performance in Erei Personal Names

This paper examines personal names derived from traditional religious beliefs and practices among the Erei people in Biase Local Government Area of Cross River State in South-South, Nigeria while utilising insights from the multidisciplinary inferences of socio-onomastic theory to account for the cultural, social and situational contexts that create the religious content of the names. Data were obtained by means of participant observation and semi-structured interviews during six months of fieldwork involving 40 participants who were the name-givers, name-bearers and name-users. Our findings highlight the socio-onomastic tradition of Erei people in which personal names are bestowed through a conscious application of symbolic linguistic resources to express and perform ideologies and identities that are rooted in the traditional religion’s foundations and sociocultural practices that represent Erei people’s indigenous beliefs system and spiritual worldview. Focused on the ideals of African traditional religion, religious identities are constructed through the use of personal names related to idol worship, the mysteries of death, reincarnation and commemoration, cultural festivals and performances, symbolic objects, familial rankings and other aspects derived from their environment that also bear traditional religious significance. And because this set of personal names is now predominant among the ageing population and is losing contemporaneity due to an increasing subpopulation with a new (Christian) beliefs system, this study serves to preserve a transiting and endangered Erei socio-onomastic practice that represents the people’s traditional cosmology.

Africa’s Aquifers

While John S. Mbiti (1931–2019) is highly acclaimed for his scholarly contributions to the fields of African religion and philosophy, little attention has been paid to his reflections on African Christian spirituality. Arguing vehemently against “imported Christianity,” he contends that only a genuine encounter between African religiosity and the Christian faith will quench the spiritual thirst of African peoples. This essay identifies and explores a few key contributions Mbiti offers in this regard and outlines certain critiques of his work. The central argument is that like the tremendous resource of Africa’s vast aquifers, African religiosity is a deep, enduring reservoir for enriching the understanding and experience of African Christian spirituality. Examples of the wellsprings of African religiosity that African Christian spirituality draws from include prayer, a unified worldview that does not erect dichotomies between the physical and spiritual realms, and a deeply communal orientation. Mbiti also underlines that certain elements within African religion require discernment in light of the gospel, so that Africans’ prior religious experience might be transposed into the fullness of life in Christ. Thus, African Christian spirituality can enhance not only the faith experience of African believers, but also followers of Jesus throughout the world who seek to deepen their spiritual lives.

Exploring the Role of Spirituality in Healing: A Case Study of Patients at Bekwai Municipal Hospital, Bekwai, Ghana

Spirituality and its relationship to health and healing has been a topic of interest across cultures and religious traditions. While spirituality is a broad concept, for many it involves a connection to a higher power or search for meaning and purpose. This study explored the role of spirituality in the healing process from the perspective of patients receiving care at Bekwai Municipal Hospital, Bekwai, Ghana. A mixed method approach was used, incorporating the administering of questionnaires and interviews with 58 patients from various religious and spiritual backgrounds, including Christianity, Islam, African Traditional Religion, and non-religious beliefs. The results showed high levels of spirituality among patients, with most engaging in spiritual or religious practices like prayer, meditation, and music to cope with illness. The study furthermore showed that the majority believed these practices positively contributed to their healing process. From the study, it was also established that while definitions of spirituality varied, common themes of inner peace, transcendence, and connection to a higher power emerged. Furthermore, it was noted that both religious and non-religious patients described drawing strength and meaning from their spiritual worldviews. Healthcare staff also acknowledged the importance of addressing patients’ spiritual needs. This study provides insights into how spirituality is a significant part of the healing experience for many patients in Ghana. By exploring diverse spiritual and religious perspectives, this study highlights opportunities for more holistic and culturally sensitive care that meets patients’ spiritual as well as medical needs. Further research could continue investigating the mechanisms through which spirituality may support health and well-being. Keywords: Religion, Spirituality, Patients, Healing

Examining the Concept of Reincarnation in African Indigenous Religion Through the Lens of Pentecostal Eschatology

Reincarnation is the belief in ongoing birth and rebirth. The philosophy of African Traditional Religion centres on birth and rebirth, where previous life quality affects both. Infants are seen as resemble deceased grandparents, implying they may be reincarnated. This interpretation assumes that the departed ancestor lived a morally virtuous life and died at an advanced age to qualify for reincarnation in the family lineage. Conversely, a family member is hesitant to associate with someone who has lived a morally repugnant life. The aforementioned intellectual construct is related to Christian eschatology. Thus, eschatology and reincarnation must be thoroughly examined. This paper explains the similarities between African Traditional Religion and Pentecostal eschatology and sheds light on African philosophy. This study examines reincarnation in African indigenous religion through Pentecostal eschatology. The relationship between these two belief systems is examined to determine their similarities, differences, and potential effects on religious understanding and practices. The study employed a qualitative methodology, strictly descriptive analytical perspective and concludes that African indigenous religion and Pentecostal eschatology affect people's beliefs about the afterlife and spirituality. The study further shed light on religious syncretism, amalgamation, and how multiple belief systems interact within African spirituality.

I believe in water: A religious perspective on rain and rainmakers

Water has always played a significant role in religions. This contribution seeks to investigate comparatively the figure of the rainmaker as presented in Traditional African religions and biblical texts. The phenomenon of the rainmaker is at the centre of this investigation. In Traditional African religions, the rainmaker is not only a figure controlling rain but also has a substantial social standing. In biblical texts, the rainmaker (of which Samuel and Elijah can be considered as examples), functions more like a prophet without an elite social and political status. Despite the differences in the status of the rainmaker among Traditional African religions and biblical texts, both traditions make it abundantly clear that rain originates with God. God sends or withholds the rain. The figure of the rainmaker as a social leader can today contribute to instilling a sense of using water responsibly and guiding communities in considering climate action to ensure sustainable living on land and water. A sense of concern over the responsible use of water will bind communities together. In this way, water can be a binding factor and stimulating topic-enhancing interreligious dialogue.Contribution: This contribution is a comparative study of the phenomenon of the rainmaker as presented in Traditional African religions and biblical texts. It aligns with the United Nations Sustainable Development Goals, number 6 (Clean Water and Sanitation); number 13 (Climate Action) and number 15 (Life on Land).

African Traditional Religion in Isuokoma, Nigeria: Focus on Tenets and the Role of Spirits

African Traditional Religion in Isuokoma, Nigeria: Focus on Tenets and the Role of Spirits

The Interplay of Theology, Socio-Political Dynamics, And Economic Realities in Contemporary Africa

This paper unpredictably investigates the exchange between religious philosophy and contemporary Africa’s socio-political and financial elements. Utilizing a multidisciplinary approach, it dives into many philosophical viewpoints, incorporating conventional African religions and Abrahamic beliefs. The verifiable advancement of these points of view is fastidiously followed, disentangling their significant effect on administration, cultural standards, and financial conduct across the landmass. Through a top-to-bottom examination of philosophical establishments, the paper examines how conviction frameworks established in customary African other worldliness and Abrahamic customs shape Africa’s social and profound scene. It takes apart the unpredictable associations between philosophical points of view and the political belief systems predominant in the area, revealing insight into the job of strict forerunners in forming political talk. The investigation stretches out to civil rights and everyday freedoms, testing the philosophical underpinnings that impact perspectives and activities towards equity and value, with a sharp spotlight on the backing endeavors of strict foundations. In looking at the monetary fundamental factors, the paper examines the effect of abundance, poverty, and thriving philosophies on the financial way of behaving, giving an understanding of how philosophical reactions address issues of neediness and monetary disparity. Furthermore, the paper analyses the moral parts of well-defined courses of action, investigating severe strength areas for what means monetary profound quality and where reasoning meets the functional monetary new development.

Socio-Cultural Factors on Antisocial Behaviour Among Students of Tertiary Institutions in Cross River State, Nigeria

This study examined Socio-cultural factors on antisocial behaviour among students of tertiary institutions in Cross River State, Nigeria. To guide the study, two hypotheses were tested. The study adopted descriptive survey research design. The population of the study is 74,847 consisting of all students of public tertiary institutions in Cross River State., 1000 students was drawn using proportionate sampling technique. A questionnaire was used as instrument for the study. Mean and standard deviation was used to answer research questions while Regression and ANOVA was used to test hypotheses. The study also indicated that that a rise in cultural values will lead to a decrease in anti-social behaviour. This implies that when students are morally right, their tendencies of being involved in anti-social behaviours will reduce, students who belong to African traditional religion worshipper’s group are prone to engage in actions and inactions that are regarded as anti, followed by the Muslims and the Christians. The study recommends that government should entrench through the instrument of education, the inculcation of the right type of values at the different stages of learning and religious leaders should use their platforms to preach and send a message of change, especially to students who are manifesting the signs of antisocial behaviour. This should be done with love.

Secular Framings

Abstract The secular Ghanaian state frames and governs ‘African Traditional Religion’ (‘ATR’) in three main ways. As culture and heritage, aspects of ‘ATR’ are integrated into public performances and national narratives, displaying the African identity of the Ghanaian nation. As providers of traditional forms of therapy, traditional shrines are administered as health facilities and supervised by the Ministry of Health. As religion, ‘ATR’ is counted as one of the country’s religions. This article discusses these framings and their social dynamics drawing on framing theories and secularity studies. Devising secular framings and eclectically appropriating traditional religious presences, the Ghanaian state seeks to govern ‘ATR’ and integrate it into its nation-building politics. Traditional religious actors have reappropriated these framings, carving out spaces of their own. The relations between ‘ATR’ and the Ghanaian state are subject to constant negotiations that impact both.

A Religio-Cultural Inquiry into the Spiritual Journey of a Fiasidi through Initiation Rites at the Trokosi Shrines in Klikor, Ghana

Initiation rites play a pivotal role in shaping cultural identity, reinforcing societal norms, and facilitating the transmission of cultural values from one generation to the next. Using a qualitative approach which was supported by interpretive philosophy, the study explored the initiation rites of a Fiasidi which involves a series of rituals, ceremonies, and teachings that are designed to prepare young girls or women for their ritual responsibilities in serving Torgbui Adzima shrines in Klikor, Ghana. A case study was used in the research. Observations, document analysis, semi-structured interviews, and audiovisual materials were used to gather data. The opinions and experiences of fifteen (15) participants, including high priests, priestesses, ritual functionaries, petitioners, and Fiasidiwo (initiates), were sampled using the purposive sampling approach. Thematic analysis was used to do an inductive study of the data. The study revealed that three main rituals feature in the initiation rites of a Fiasidi in Klikor. These are Godedegome (puberty rite), Gatete (Fiasidi’s homecoming), and Flaxoxo (purification rite). The study concluded that the Troxovi shrines are effective in ensuring social order and discipline and promoting African indigenous knowledge and spirituality among the Anlo-Ewe communities. It recommended that other ritual performances such as performing libation, wailing wall prayers, and traditional dance forms be explored by other researchers. The study has contributed to providing insights into cultural diversity, and spiritual identity and illuminating the significance of ritual practices in various fields including social anthropology, African aesthetics, and African traditional religion. Keywords: Initiation Rites, Fiasidi Tradition, Troxovi Shrines, Klikor, Deities

Exemplifying the Parable of the Good Samaritan (Luke 10:25-37) in Fostering Peaceful Co-Existence among Christians and Muslims in Nigeria

In the last three decades, most of the major conflicts in Nigeria are centered on ethnicity and religion. Fundamental Muslims and Christians or moderate (liberal) Muslims and adherents of African Indigenous Religions have wrecked a lot of havoc in Nigeria. In many cases, religious leaders and politicians have manipulated these conflicts for political and economic gains. These conflicts have resulted in the death of several thousands of people and loss of unquantifiable amount of money and property. Various attempts by government, individuals, religious and other interest groups on resolving the lingering and hydra-headed crisis have not yielded holistic and desirable result. Some scholarly articles have been written to proffer solutions to Nigeria's ethno-religious crisis; these include research on interfaith dialogue, social integration, sustainable communal developments, the impact of ethno- religious crisis on the security, economy and sociopolitical stability of the country. However, the exemplary nature of loving, empathizing, accepting, accommodating and living with one’s known or perceived enemies have not been adequately explored with religious hindsight. This paper therefore considers the exemplary character of the “Good Samaritan” in the parable of Jesus Christ (Luke 10:25-37) as a spring board for peaceful co-existence between Christians and people of other faiths in Nigerian multicultural contexts, particularly the Muslims. Exegetical and historical methods are used; the Theoretical Framework is premised on Eisenberg Pro-social Behaviour theory, which is defined as voluntary behaviour intended to benefit another (Eisenberg, 1986). Findings reveal that Nigeria has been wracked by periodic violent clashes between political, ethnic and religious groups since the second half of the 20th century. Reasons for these clashes vary from one locality to another but they are mostly motivated by religious, social, economic and political disputes. Conclusively, exemplifying the teaching of Jesus Christ on love for one's neighbour in the parable of the "Good Samaritan" here proposed first to the Christian community gives a new hope on the quest for peace in Nigeria and re-orientation for Christians and their Muslim neighbours. It is recommended therefore that both Christians and Muslims in Nigeria should leverage on the “Good Samaritan’s” peace accord to one’s neghbour proposed by Jesus Christ without prejudice or stereotyping one another.

‘The True and Scientific Religion’

Abstract A scientific worldview is taken to be a dominant factor of European secularity but peculiarly absent in Africa. Taking cues from the multiple secularities and global religious history approaches, the article uses global entanglements as a critical analytical tool to investigate the formation of our present, shared conditions, without essentializing cultural European/African differences. The core question is: Why, how and under which circumstances do people adapt global regimes of secularity, in this case particularly: global debates on religion and science? The article analyzes three lecture-transcripts, delivered by the West African intellectual John Augustus Abayomi Cole and printed in the West African newspaper Lagos Standard. In the context of Christian intellectuals in late nineteenth century West Africa, these lectures discussed African religion as congruent with science. This argument was possible through Abayomi Cole’s adaptation of esotericism, specifically its claim to true religion and science. Thereby, Abayomi Cole tried to negotiate independence from European missionary oversight.

Interreligious Relations Among the Igala people

The three main religions practiced in Igala territory are Christianity, Islam, and African traditional religion. Consequently, the study looks at the relationships between the Igala people's various religions. An approach to qualitative research was adopted in this paper. With some contribution from my own experience as an Igala and as a missionary who has served pastorally in the Idah Diocese, the study was mostly based on library research. The study's conclusions demonstrated that, despite their differing religious perspectives, there are numerous examples of cooperation, support for one another, and a single, coordinated effort towards a common goal. The nation's two main religions, Islam and Christianity, are mostly cooperating in the fight against religious radicalism, discrimination, and anti-religious sentiment. The mutual mistrust, hostility, and animosity that have marred Nigeria's past in addition to violence and bloodshed seem to have overshadowed the positive sides of contacts between Christians and Muslims. The study suggests that rather than placing blame, each religious tradition should focus more on fostering effective religious development. For this type of instruction to be effective, it may begin with religious authority and work its way down. First, this instruction will help one form a firm understanding of their own faith, which will subsequently enable them to adopt the proper perspective about it.

Understanding the Role of African Religion in Enhancing Morality in Africa Today

Abstract Today, Africa, just like any other parts of the world, is rapidly changing in many aspects of life, morality being part of it. The question which has to be posed and answered at once is: is Africa, in terms of morality, changing for better or worse? Despite the presence and influence of other foreign religions in Africa such as Christianity and Islam, commentators argue that a plethora of unethical acts are persistent. Using the philosophical approach, this paper intends to examine the changing morality in Africa focusing on the nature, possible causes for such change and proposes the possible solutions. The proposed solutions are derived from African religion which is understood as having intrinsic connection with African ethics. Ethical values which are derived from such interface are identified and rethought as normative forces for enhancing morality in Africa today. Indigenous ethical values, which constitute the identity of Africans, ought to guide contemporary African societies rather than relying on foreign ethical models.