African Traditional Beliefs Research Articles

Hannah’s stigmatisation in 1 Samuel 1:6-8 in the modern Nigerian (Yoruba) context

Unlike Hannah, who eventually had a child, there are women today who remain childless. In the modern world, there are various reasons why women choose not to have children. Therefore, when interpreting the Hannah narrative in modern times, it is important to consider these evolving aspects of barrenness. This article applies historical-critical exegesis, narrative reading and a descriptive approach to examine Hannah’s experience in the Nigerian context. It also evaluates African traditional beliefs on childlessness in light of modern realities. The study reveals that many women in pronatalist societies worldwide now choose to be child-free because of reasons such as difficulty finding marriage partners or financial instability. As these factors are also present in Nigeria, childless Nigerian women should embrace their situation and find happiness instead of succumbing to stigmatisation. To support these Christian women, the church in Nigeria must accept and teach the truth that not every woman needs to bear children.Contribution: This article contributes to the discussion on Christian attitudes towards childlessness. It argues that the interpretation of Hannah’s infertility in today’s world should consider new circumstances, such as voluntary childlessness. In light of this argument, Nigerian women without children should embrace their situation and find happiness instead of succumbing to societal stigma.

Issues of Ethic-identity Crisis in Ngugi’s Matigari and Mda’s The Heart of Redness in the post-colonial era

Postcolonial identity takes on various guises in the newly independent African states after the demise of colonialism. In considering these guises, this article examines the various manifestations of post-colonial identity crisis in a comparative study of Matigari by Ngugi wa Thiong’o (1998) and The Heart of Redness by Zakes Mda (2000). The characters in both novels depict two groups in African society during the post-colonial era; namely those who aspire to western values, culture, and beliefs and those who aim to revive their traditional African beliefs and culture. This identity crisis is furthermore exacerbated in terms of those who are aligned to the new nation state, since they feel privileged and connected, and those who feel marginalised and disconnected from the nation state as they are forced to live on the periphery of society. In discussing post-colonial identity crisis in the two novels, common themes such as the influence of western values and culture on African society, conflicts between past, present and future, the petit bourgeoisie, the alienated and the outsider protagonists will be examined comparatively as they are depicted in the novels. The themes shed light on how ethnic-identity crisis is manifested in post-colonial society and how this has an impact on the success of the nation state.

Many children, many blessings: Reinterpreting Psalm 127:5 in the Nigerian context

The idea of “many children, many blessings” in Ps 127:5 resonates with African traditional belief systems. However, in contemporary Nigeria, modernisation has introduced inescapable variables that make large families undesirable. In spite of this, many Nigerians still produce many children, apparently relying on the traditional belief that God determines one’s number of children, and possibly also on Ps 127:5. Applying the historical-critical and descriptive methods, the article assessed the relevance of Ps 127:5 in contemporary Nigeria and found that the text reflects the ancient Israelite context wherein parents depended on the number of their children in socio-economic terms, a situation which also resonates with the premodern African context. The modern Nigerian context, however, brought about changes in the pattern of parent-child interdependence such that now even peasant parents have to send their children to school and do all the manual work alone. In view of the high rate of unemployment, even many university graduates still have to depend on their parents. With this transition, large families come with implications such as hunger, poor health, and inadequate or lack of Western education for the children. Moreover, raising large families now has to contend with global issues such as overpopulation and family planning. To this end, a pastoral application of Ps 127:5 in Nigeria now has to respond to issues that come with large families.

The Influence of African Traditional Beliefs and Practices on Neo-Prophetic Christianity: An Analysis

The rapid expansion of the neo-prophetic strand of Pentecostal and Charismatic churches in Africa has resulted in much public and academic scrutiny against the backdrop of perceived appropriation of elements of indigenous African faith. Even though African countries have retained secularism in place of a state religion, many African states, notably Ghana, have remained steadfastly committed to their traditional religions, sometimes even working in tandem with monotheistic Abrahamic religions like Islam and Christianity. Unquestionably, indigenous African religious beliefs have had a significant impact on African mental matrixes, which in turn has affected the practice of Christianity. Thus, the purpose of this study was to investigate how Ghanaian Christianity was impacted by traditional African beliefs and customs. In particular, a study of neo-prophetic churches at Manso Dome-Beposo within the Ashanti Region of Ghana was employed. The data for the study was gathered using interview guidelines and qualitative approaches. The data collected was thematically analyzed in line with the reviewed literature. The study found that most prophetic explorations involve the use of rituals, artefacts, and stylistic forms, which are similar to Abisa in the Akan spiritual cosmology. The study found out again that, there are several elements suggestive of African traditional religious influence on Christianity. For instance, it was observed that the notion of the existence of evil spirits in Akan cosmology has strongly influenced contemporary prophetism in Ghana. The study concluded that although the idea that Christianity has been affected by African traditional religion may not have empirical validity, there are plenty of visible indicators to back up this assertion. It has been recommended that with the evidence of possible syncretism, a clear distinction should be made between the culture and the religious activities of the people since at times the church wrongfully accuses members even when they are performing culturing duties. This will help the church authorities to inculturate Christian liturgy. Keywords: Inculturation, African Traditional Religion, Syncretism

Christology for African Community in View of African Ancestors

Africa is an exciting and diverse continent. It’s a world where the physical and the spiritual come together. This is especially notable when one explores the traditional African belief of ancestors among many other beliefs. Ancestral belief is a significant part of countless African communities, and even among some African Christians. It is my hope when comparing the characteristics of the African ancestors with that of our Lord Jesus Christ, we will come to find that while some of Jesus’s characteristics are relatable, they are ultimately incomparable, fulfilling all positive notions of African ancestors. More than that, Jesus, the God-Man, comes and offers us and our communities hope and redemption. In this article we will begin by seeking to understand ancestral belief, after which we will identify some characteristics from the ancestors and see how those of Jesus Christ compare, thus developing a Christology relatable for Africa. Each of these characteristics will begin with a brief identification, followed by biblical and theological discussions. The last section will show that Christ the Redeemer of African community has offered superabundant fulfilment of ancestral characteristics.

The Influence of African Traditional Religion on Biodiversity Conservation in Anambra East LGA of Anambra State, Southeastern, Nigeria: A Geospatial Information System Study

This study applies geospatial information techniques in the study of the influence of African traditional religion on biodiversity conservation in Anambra East Local Government Area of Anambra State, Nigeria. Satellite images of the sacred forests captured along with their surrounding environment constitute spatial data sets which were analyzed for land use/land cover changes (LULCC). Results showed that vegetal covers around Udude Onogu and Olio-olio forest shrines decreased by 10.66% and 30.73%, respectively, while built-up areas of the same environment grew by 15.93% and 7.45% between 1980 and 2020. Findings show that the African traditional religious belief system influences biodiversity conservation.

Inclusive Cultural and Religious Pluralism as an Indispensable Worldview for Peace in Africa

Abstract Historically Africa has accommodated multi-ethnic, multi-cultural, and multi-religious peoples. Hospitality is imbedded in the DNA of Africa especially in the sub-Saharan parts of the continent. Sadly armed conflicts and violence are becoming quintessential to the African nomenclature. As a result, suffering, poverty, refugees, and emigration are also becoming endemic to the continent. This article seeks to highlight the benefits of inclusive pluralism as the philosophic/theological worldview that would assist toward the healing of the conflicts and violence attendant to cultural and religious diversity in different parts of Africa. It will explore scriptural evidences of inclusive religious pluralism in Christianity and Islam as well as in African Traditional Religions beliefs and practices. It will call for a new orientation for Africans in dialogue on the mindset of inclusive pluralism to accommodate the plurality of religions and cultures that richly color the different parts of Africa.

Moon Witch, Spider King

Moon Witch, Spider King

Religious and Medical Pluralism Among Traditional Healers in Johannesburg, South Africa

Religion and spirituality are powerful social forces in contemporary South Africa. Traditional Health Practitioners (THPs) are commonly consulted for both spiritual and medical ailments as a first line of care. Many studies have assessed African traditional health seeking behaviors but few have examined beliefs, practices, and behaviors of THPs themselves. This study sought to explore spiritual worldviews among South African THPs. Semi-structured in-depth interviews were conducted with 18 THPs in Johannesburg, South Africa between January and May, 2022. Interviews were transcribed and translated into English. Data were managed using NVivo 12 software and thematically analyzed. The majority of THPs interviewed indicated that initiation as a THP was almost always preceded by a sickness accompanied by dreams/visions that represented an “ancestral calling” to become a healer. Most THPs also trained as both sangomas—who healed according to traditional beliefs—and prophets—who healed according to Christian beliefs. This reflects a syncretic relationship between traditional African beliefs and Christianity. However, not all churches are accepting of traditional beliefs and subsequently these THPs are members only at non-Pentecostal AIC churches who blend both African and Christian practices. Similar to these forms of religious pluralism melding Christianity and traditional beliefs, many THPs also often practice medical pluralism, mixing Western treatments with traditional practices/medicines. THPs are able to adapt elements of Western and African beliefs into healing practices that span multiple religious and medical fields. Thus, collaborative and decentralized healthcare services may be highly acceptable among such a pluralistic community.

Fatalism, distrust, and breast cancer treatment refusal in Ghana.

Following recent advancements in science and technology, cancer treatment options have increased remarkably alongside improved survival rates. Yet, some individuals diagnosed with breast cancer refuse treatment. This study aimed to explore how breast cancer patients' personal beliefs and ideas influence their decision to refuse medical treatment. Thirteen participant interviews were selected from a larger cohort for a secondary analysis using the grounded theory approach. The decision to forgo medical treatment was influenced mainly by personal beliefs, which were framed as: 1. Triangle of religion, superstition, and ignorance, 2. Ghanaian traditional belief system, 3. My destiny, 4. Frail patient-staff relationships, 5. Futile appointments, and 6. Endless journey. Together, these fit into two overall themes-fatalism and poor communication patterns between healthcare providers and patients. Personal beliefs and managerial gaps within the health system mainly influence the growing trend of refusal of medical treatment among breast cancer patients in Ghana. These findings highlight the need for breast cancer education, professional counselling, and psychological support services.

Exploring the Origins and Expansion of the Nyaminyami (Water Spirit) Belief Systems among the BaTonga People of Northwestern Zimbabwe

Abstract Water spirits are an integral part of African traditional religious beliefs and ritual practices. Like many other African traditional religious practices and beliefs, water spirit beliefs are characterized by complex ‘myths’ surrounding their origins. In that regard, this paper explores the origins and expansion of the Nyaminyami (water spirit,) beliefs prevalent among some BaTonga people of northwestern Zimbabwe. It argues that these beliefs were exotic to the BaTonga people. In so doing, it substantiates the assumption by Elizabeth Colson and Thayer Scudder that Nyaminyami was a foreign idea to the BaTonga people. This study brings in new contemporary evidence to substantiate and extend this diffusionist perspective. It provides evidence from ethnographic research conducted among the BaTonga and Shangwe-speaking peoples living in the immediate vicinity of the Kariba Gorge area from April to November 2017. This study also rests on the wider scholarship on water divinities in Africa that explains the emergence of water divinities in different societies through diffusion of ideas. The study further examines the ways by which the cultural borrowing may have occurred, as well as the period and the extent to which the diffusion of ideas occurred, based on the ethnographic evidence.

Revisiting the Discourse on Human-Nature Relationship in African Traditional Religion and the Responses to the Environmental Change

The pantheistic view of nature enshrined in African traditional religious beliefs and thought systems has propelled a myriad of African scholars to assume that the environmental ethical position of ATR on human-nature relations is environment-centered. This is a result of the ineptitude of some scholars to critically analyze the complexity involved in the discourse on human-nature relations in traditional African religious beliefs, borne out of an ethnocentric mindset to eulogize ATR. An in-depth understanding of African traditional religious environmental ethics requires a full grasp of African ontology. On this note, to clear this age-old misconception about Traditional African notions on human-nature relations, this research aims at simplifying the complexity or ambiguity surrounding the discourse and brings to the fore the anthropocentric view of African Traditional Religion and environmental ethics on human-nature relations. The paper argues vehemently that African religious belief in human-nature relations is absolutely anthropocentric.

RELATING RELIGION IN MATTHEW JABULANI MNGADI’S NOVELS

Religion is one of the defining tropes and corner stones of Mngadi’s novels yet literary scholars have paid little attention to this aspect of his literature. The scant literary scholarship on Mngadi’s exploration of religion has inspired this researcher to undertake the current study. In his novels, religion takes various forms, including traditional belief system and Christianity. This paper contends that Mngadi looks at different forms of religion, particularly Christianity and traditional African belief, with a critical eye. As a postcolonial novelist, Mngadi neither fully accepts one religion nor completely rejects the other form. Instead, he advocates for a mutual mingling of the two supposedly contrasting forms of religion. The paper argues that the novelist depicts religious forms at cross roads, in conflict with each other and in future harmony. The paper illustrates that by referring to Mngadi’s two novels, namely, Imiyalezo (1978) and Yiza Mntanami (2007).

Stereotyping, Exploitation, and Appropriation of African Traditional Religious Beliefs: The Case of Nyaminyami, Water Spirit, among the Batonga People of Northwestern Zimbabwe, 1860s–1960s

Abstract This article examines the forms of knowledge that existed between Africans and Europeans regarding local indigenous religious beliefs, focusing particularly on the case of Nyaminyami, a water spirit that is part of the belief systems prevalent among some BaTonga people of northwestern Zimbabwe. The article briefly outlines the “traditional” BaTonga beliefs and practices relating to Nyaminyami, which were diametrically opposed to those of the Europeans. It then scrutinizes the ways the beliefs have been exploited and appropriated by different interest groups and races from the 1860s to the 1960s. The BaTonga people, who held strong beliefs in Nyaminyami, and European colonists used the idea of Nyaminyami for different social, political, and environmental agendas prior to, during, and after resettlement. Nyaminyami played changing sociocultural and economic functions for the BaTonga people over time. They revered Nyaminyami as their river god in the nineteenth and twentieth centuries; they also appropriated the beliefs by rallying behind the river god for protection from their displacement in 1958 following the construction of the Kariba Dam on the Zambezi River. Nyaminyami was also appropriated by European interest groups who used the idea of Nyaminyami to cast Africa as the “dark continent” and to stereotype the BaTonga people as primitive. This article relies on data obtained through a reading of European explorers' texts and by gathering oral traditions among the BaTonga and Shangwe.

Opposition and Survival Strategies of African Independent Churches in Mbeya, Tanzania, 1960s– 2000s

This paper focuses on the opposition to, and survival strategies of, African Independent Churches (AICs), which emerged in Mbeya region in the 1920s. These churches were against historical churches and colonialism because historical churches would not incorporate African traditional beliefs in Christianity and the colonial government exploited Africans, which led to the AICs experiencing opposition, resulting in their decline in other places in Tanzania. In Mbeya, AICs remained and continued to flourish in the post-colonial period, contrary to people’s expectations, which prompted the researchers to carry out this study, drawing on oral interviews, archival documents and secondary sources. This article examines the opposition to the growth of AICs and their various strategies for surviving the opposition. It argues that post-colonial opposition emerged from different spiritual doctrines, the disturbance to historical churches’ economy, the failure to abide by government laws and the lack of direct impact on the community in areas with established AICs. Regardless of the opposition, AICs spread their teaching intensively, which comprised giving people the opportunity to overcome some psychological problems; combining faith and culture; and women being given opportunities in the churches that operated independently. Hence, AICs flourished in Mbeya and Christianity kept on growing.

The place of African belief and germ theory on the causes of human diseases

This study looks into the African belief about the mystical causes of diseases and the tenets of Western germ theory. Despite widespread Western medical practices, African people still strongly believe in the mystical causes of diseases. This reveals that as far as the African traditional belief is concerned, Western germ theory cannot satisfy the African belief in the causes of diseases. This is as a result of some of the diseases defying Western healing. The study adopts a qualitative phenomenological research design and descriptive method for data analysis. Personal interview forms a primary source of data collection while the secondary source includes library resources. The study observes that some mystical agents in African cosmology, such as witches and sorcerers, ogbanje, and breaking of taboos are responsible for untimely deaths, infliction of diseases to humankind and other related ailments which are believed to be traditional in nature.Intradisciplinary and/or interdisciplinary implications: The study recommends that hospitals and healthcare centres, within and outside Africa, should take into consideration the mystical agents as well as the pathogenic agents for good and efficient healing.

The nexus between traditional African belief and pandemics: the manifestation of nyawawa spirits amidst the spread of corona virus in the Lake Victoria basin, Kisumu, Kenya

Purpose: The purpose of this study is to better understand the relationship between traditional African beliefs and the prevalence, manifestation, and management of the COVID-19 pandemic among the Luo of Kisumu, Kenya. COVID-19 has had an impact on practically all of the world's continents, including Africa, since its emergence in Wuhan, China in December 2019. As the number of cases and deaths reported internationally continues to rise, everyday real-time reporting of the COVID-19 epidemic has heightened terror and anxiety among the public. There is still a lot we don't know about this condition. Authorities and scientists still don't have all of the answers to the many issues that have been raised. Because medical therapies for COVID-19 are now restricted to supportive measures aimed at easing symptoms, as well as the utilization of research medications and therapeutics, it is believed that patients will easily turn to a greater power than themselves to find hope in an otherwise bleak situation. Spirituality and religious coping become a credible option for resolving the issues of COVID-19 in Africa because the influence of religion in crisis situations cannot be neglected in Africa. The soothing impact of religion in dealing with the COVID-19 situation, has been examined in this study among Luo clans in Kisumu, Kenya. The rich religious affiliation of the Luo community gives them an opportunity to explore a faith-centric response to the pandemic individually and collectively.
 Methodology: This article used Pargament's theory of religious coping to examine the coronavirus pandemic and traditional African beliefs and practices. Because Nyawawa Spirits are linked to Lake Victoria, the region has been purposefully designated. Data was collected using descriptive survey approaches such as Key Informant Interviews and Focus Group Discussions. A convenient sample of 23 respondents was chosen and interviewed on purposively. Five elders from the Luo Council of Elderss, five religious leaders from African Spirituals churches, five traditional specialists - traditional healers, five elders over the age of 70, and three chiefs from three sublocations are among the 23. All of these respondents were chosen because they are considered to be custodians of Luo traditions and practices, and hence are relevant in providing the essential exposure to the study's topic.
 Findings: Following a number of other expressions of traditional beliefs and behaviors demonstrated by many Kenyan groups throughout the pandemic, this study is valid. The findings demonstrate that, rather than attributing coronavirus occurrence solely to traditional beliefs and spirituality, the majority of respondents saw it as a public health risk that should be addressed with precautionary measures. They believe that the government's restriction on social gatherings, which has harmed religious ceremonies such as burial rites, is the proper thing to do and that it is not only directed against religious and ethnic groups. Most religious leaders, on the other hand, think that some religious rituals, such as the celebration of death through elaborate rites, provide individuals with "necessary" emotional and spiritual support. Even if they are sick with the coronavirus, respondents feel that the religious rites they do can heal them.
 Unique contribution to theory, practice and policy: The research fits into a unique academic niche, emphasizing how African spirituality is frequently used as a religious coping mechanism for understanding and dealing with difficult life experiences that are linked to the sacred. As a terrible and highly unanticipated event, the COVID-19 crisis fits all of the criteria for generating religious coping mechanisms. While existing works in this thematic specialization, namely human response to pandemics, have frequently emphasized the effects of modern scientific and non-religious variables, the uniqueness of this work is its alternative perspective, which focuses on covert religious mechanisms used by some African societies in the face of pandemics such as COVID-19.

South African traditional values and beliefs regarding informed consent and limitations of the principle of respect for autonomy in African communities: a cross-cultural qualitative study

BackgroundThe Western-European concept of libertarian rights-based autonomy, which advocates respect for individual rights, may conflict with African cultural values and norms. African communitarian ethics focuses on the interests of the collective whole or community, rather than rugged individualism. Hence collective decision-making processes take precedence over individual autonomy or consent. This apparent conflict may impact informed consent practice during biomedical research in African communities and may hinder ethical principlism in African bioethics. This study explored African biomedical researchers' perspectives regarding informed consent and potential limitations to the principle of respect for autonomy in African communities.MethodsWe conducted a qualitative study based on in-depth interviews with 12 biomedical researchers, five females and seven males aged 34 to 74 years, currently working at an African university. Interviews lasted 35–40 min each and involved semi-structured open-ended interviews, which allowed participants to offer information about their perceptions and feelings regarding respect for autonomy and informed consent as practised in Africa. Empirical data from the interviews were recorded, transcribed, and analysed using thematic content analysis, together with an interrogation of relevant scientific literature about African communitarian ethics, making evaluations and drawing inferences consistent with the empirical bioethics approach.ResultsBased on these interviews and analysis of relevant literature, we found that informed consent is difficult to apply in an African context because it derives from a Western conception of libertarian rights-based autonomy. Most respondents pointed out that it was challenging to implement informed consent in the African setting. Furthermore, communalism, customary beliefs, spirituality, and relational autonomy are predominant in most African communities, as exemplified by the African moral philosophies of Ubuntu/Botho and Ukama, which emphasize communitarianism over individual rights. We also found that language, education, poverty, and cultural beliefs are barriers to obtaining proper informed consent in African communities.ConclusionsWe conclude that there are limitations to applying the principle of respect for autonomy and informed consent in African communities, especially in the context of human biomedical research. We recommend using a more relational approach, such as Ross’s prima facie duties, to implement informed consent in African communities.

African youth, African faith(s), African environment and sustainable development: A missional diaconal calling

This article aims missional diaconate as a method of sustainable development in Africa. The focus is on the interdependence and relation between African youth, African faith(s) and African environment within the context of spirituality and religiosity. Africa is a youth continent, where 200 million of the population is between the ages of 15 and 24 years of age. Although African people are known for their religiosity and spirituality, not much attention is given to these aspects when thinking of and planning for development. Speaking about African traditional beliefs, Africans live close to nature and the environment; traditionally, they were and some still are subsistence farmers, making a living from the natural environment, while most of the youth struggle to survive in a more industrialised, modern and global world. As such, the sustainability of development, especially in the form of urbanisation and the Fourth Industrial Revolution – which hit Africa as a reality with coronavirus disease 2019 (COVID-19) – remains in question, where so many seemingly valuable developments have failed in the past.Contribution: The research question this article wants to answer is: What is unique in the contribution of missional diaconate as method of sustainable development amongst African youth in their context? The question is answered when missional diaconate is applied to the five elements of faith formation as discussed by Weber. It became clear from this article that while development is designed to overcome material needs, missional diaconate motivated from the unconditional love of God is focused on identity, relations and values.

Exploration of traditional beliefs about human immunodeficiency virus and associated stigma among black Africans in the UK: a pilot study with implication for practice in Africa

Background: In the UK, black Africans account for the most affected ethnic population with HIV. Black Africans hold traditional beliefs which have been reported to cause certain misconceptions about the cause of HIV. Also, despite being in a developed country like the UK, it has been noted that Black Africans still hold these beliefs. This study was aimed at exploring the influence of traditional beliefs about the cause of HIV and HIV related stigma among Black Africans in the diaspora.Methods: Semi structured interviews were conducted among six individuals (M-4, F-2), three of which were people living with HIV (PLHIV). Participants were selected purposively. The study included male and/or female English-speaking Black Africans who were 18 years+ and not born in the UK but had migrated to live there.Results: The resulting data was analysed thematically, and three themes were developed: “…God created disease as a punishment for mankind…”: Punishment from God, “…witches, they can make HIV…”: HIV as related to witchcraft and “hanging on to traditional beliefs thus mistreating people with HIV”: Traditional African beliefs cause stigma.Conclusions: The main finding of this study reveals that participants who are knowledgeable about HIV still hold traditional beliefs about HIV. These beliefs are reported to exacerbate stigma against PLHIV. The study recommends that traditional beliefs should be prioritised when planning HIV prevention programs.