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Journal articles on the topic 'African Traditional Religion ATR)'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Anekwe Oborji, Francis. "In Dialogue With African Traditional Religion." Mission Studies 19, no. 1 (2002): 13–34. http://dx.doi.org/10.1163/157338302x00035.

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AbstractAlthough there is some debate, Francis Oborji in this article argues that one should speak of African Traditional Religion (ATR) in the singular. He then reflects on five "essential aspects" of ATR--God and the human being, good and evil, sacrifice, ancestorship, and the afterlife and final end of human beings. After discussing several problems connected with a Christian approach to ATR, the author makes a positive evaluation of the practice of traditional religion as a supernatural reality that is a true preparation for a full understanding of God's grace in Jesus Christ.

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2

Boakye, Ebenezer. "Decoupling African Traditional Religion and Culture from the Family Life of Africans: Calculated Steps in Disguise." International Journal of Multidisciplinary: Applied Business and Education Research 2, no. 3 (2021): 202–12. http://dx.doi.org/10.11594/ijmaber.02.03.04.

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Even though African Traditional Religion and Cultural family life seem to have been detached from the indigenous Africans, with many reasons accounting for such a detach, the attempts made by the new wave of Christianity is paramount, under the cloak of salvation and better life. The paper focuses on the steps taken by Pentecostal-Charismatics in Africa to decouple African Traditional Religion and Culture from the family life of Africans in a disguised manner. The paper begins with the retrospection of African Traditional Religion as the religion with belief of the forefathers concerning the e

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3

SZYMCZYCHA, KAZIMIERZ. "Dialog z tradycyjnymi religiami Afryki w nauczaniu papieża Pawła VI, Jana Pawła II oraz w liście kardynała Francisa Arinze." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 71–87. http://dx.doi.org/10.14746/amp.2010.17.05.

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The letter of pope Paul VI Africae terrarum is the first official Church document consecrated to Africa. It was issued on 29th of October 1967. It shows a positive perspective on African Traditional Religion. The second important group of texts regarding the attitude towards ATR are different texts said by John Paul II during his travels to Africa. Special attention should be paid also to the letter of card. F. Arinze consecrated to the pastoral care of the followers of African Traditional Religion.

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Gobo, Prisca A. "Rethinking Religion and Sustainable Development in Africa." East African Journal of Traditions, Culture and Religion 2, no. 1 (2020): 60–71. http://dx.doi.org/10.37284/eajtcr.2.1.219.

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This article suggests religion as a viable option for sustainable development in Africa. The focus will be on the three major religions in Africa, namely, African Traditional Religion (ATR), Islam and Christianity. The crux of this paper is on the areas of strength and similarities in the three religions which could foster development. Approaching this topic from within the African and African diasporic context, the nexus between the religions will be established. We will be historical in our interrogation of facts. By analysing the different historical sources and adherents of these religions

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Ireland, Jerry M. "African Traditional Religion and Pentecostal Churches in Lusaka, Zambia: An Assessment." Journal of Pentecostal Theology 21, no. 2 (2012): 260–77. http://dx.doi.org/10.1163/17455251-02102006.

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This study seeks to discover how African Traditional Religion (ATR) is viewed by Pentecostal church leaders in Lusaka, Zambia. The convenience sample focused on fourteen Pentecostal churches of various denominational affiliations within the city of Lusaka, Zambia. A thirty-one-item survey tool, the Assessment of Traditional Religious Practices (ATRP), was developed and administered to 128 leaders regarding the prevalence of traditional religious practices among their congregants. The ATRP also assessed how these leaders typically respond to concerns related to ATR within their ministerial cont

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6

Edimeh, Francis Ohiemi. "THE RESISTANCE OF AFRICAN TRADITIONAL RELIGION (ATR) TO CHRISTIANITY: A HISTORICAL PERSPECTIVE." International Journal of Arts and Humanities 4, no. 2 (2020): 49–60. http://dx.doi.org/10.46609/ijah.2020.v04i02.002.

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7

Masoga, M. A., and A. Nicolaides. "Christianity and Indigenisation in Africa." European Journal of Theology and Philosophy 1, no. 4 (2021): 18–30. http://dx.doi.org/10.24018/theology.2021.1.4.33.

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In a quest for greater coherence between parochial identities, culture and Christianity, there exists an African consciousness which seeks to indigenise and decolonise Christianity. Africans are profoundly religious people who view their faith as part of their way of life, as strengthening their cultures and providing a moral compass for daily living. In efforts to transform society, the Christian religion has played a significant role in the path to African development. Christianity in Africa dates to the very inception of the church. Africans consequently played a crucial role in establishin

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8

Agthe, Johanna. "Religion in Contemporary East African Art." Journal of Religion in Africa 24, no. 1-4 (1994): 375–88. http://dx.doi.org/10.1163/157006694x00219.

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AbstractThis article describes three aspects of religious art in East Africa: firstly it examines the artists' personal attitude to and motivation by the Christian religion; secondly, it looks at Christian and Bible subjects in their paintings; and lastly it considers traditional religion and the newer independent churches as motifs. It draws on interviews with artists, their works in the collection of the Frankfurt Museum für Völkerkunde and a recent unpublished diploma study by Alois Krammer. 1

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9

Banda, C. "Ubuntu as human flourishing?" STJ | Stellenbosch Theological Journal 5, no. 3 (2020): 203–28. http://dx.doi.org/10.17570/stj.2019.v5n3.a10.

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From a Christian anthropological perspective, the article seeks to answer the question: what does ubuntu mean when analysed from the anthropocentric nature of African traditional religions (ATR)? This leads to another question: how does the ATR informed meaning of ubuntu challenge Christian anthropology in Africa in the light of the prevailing context of human suffering and poverty? These related questions are answered by critiquing the common tendency in modern scholarship on ubuntu of linking the concept with the Nguni proverb umuntu ngumuntu ngabantu. A plea is made that ubuntu should inste

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10

Nnamani, Amuluche-Greg. "The Flow of African Spirituality into World Christianity." Mission Studies 32, no. 3 (2015): 331–52. http://dx.doi.org/10.1163/15733831-12341413.

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Much of the spirituality peculiar to African Christians bears traces of the influence of African Traditional Religions (atr). Prayer traditions like incantations, melodious choruses and appeal to spirits, typical of atr, have infiltrated the religious life of African Christians both at home and in Diaspora, amongst Christians in the mainline churches as well as in the African Independent Churches. Though the flow of African spiritual heritage into Christianity happened in the early history of Christianity, it accelerated in the lives of slaves in diaspora in the West Indies, the Americas and E

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11

John, Helen C. "Christianization, the New Testament and COVID-19 in Owambo, Namibia." Journal for the Study of the New Testament 44, no. 1 (2021): 112–33. http://dx.doi.org/10.1177/0142064x211025484.

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This article explores religious and cultural responses to the COVID-19 crisis in Namibia, focusing particularly on the northern region of Owambo. Since the 1870s, Owambo has experienced a rapid and widespread process of Christianization. Today, the vast majority of the population (both in Owambo and in wider Namibia) identify as Christian. In this context, the supremacy of the Bible and Christianity was established, in no small part, through the instigation of cultural crisis – the upending of social norms and the demonization of African Traditional Religion (ATR) and local cultural practice.

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12

Amolo, Hope, and Dr Anukam Nneji. "Eucharistic Fellowship and its Relevance in Human Relationship." International Journal for Innovation Education and Research 5, no. 2 (2017): 1–18. http://dx.doi.org/10.31686/ijier.vol5.iss2.20.

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Man is naturally a social animal. For no single human being is an island, and simply put, no one is completely sufficient. Man thus naturally relates, and in this human relationship, personal interest, sentiment, bias, desire e.t.c, comes in and thus problems ensue. Man has also devices various academic means to resolve the problem, these means or ways include sociology, psychology, anthropology, history and international diplomacy and religious studies. Among the world known religions which of course speak peace and good human relationship, Christianity seems to stand out. Christianity, a rel

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13

Mpofu, Sifiso. "The significance and impact of African theological renaissance to orthodox Christianity." African Journal of Religion, Philosophy and Culture 1, no. 2 (2020): 21–37. http://dx.doi.org/10.31920/2634-7644/2020/1n2a2.

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The trending African theological discourses in the context of the varied realities which have become the face of Christianity in Africa present a significant theological impact to the nature of orthodox Christianity. The pragmatic nature of the emerging trends in African Christianity cannot go unnoticed in the context of community formation and social development today. The intensity and spontaneity of African Christianity is a clear testimony of theological renaissance at work in the African Church scene. As African Christianity becomes more vibrant and believers become more determined to exp

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14

Hoskins, Linus A. "Book Review: Bibliographies on Africa: African Music, Traditional Religion, Film and Television, and Theater: African Music: A Bibliographical Guide to the Traditional, Popular, Art, and Liturgical Musics of Sub-Saharan Africa, Ashe, Traditional Religion and Healing in Sub-Saharan Africa and the Diaspora: A Classified International Bibliography, Blacks in Film and Television: A Pan-African Bibliography of Films, Filmakers, and Performers, Black Theatre and Performance: A Pan-African Bibliography." A Current Bibliography on African Affairs 23, no. 1 (1991): 19–22. http://dx.doi.org/10.1177/001132559102300103.

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15

Seidu, Abdul-Aziz, Bright Opoku Ahinkorah, Kwaku Kissah-Korsah, et al. "A multilevel analysis of individual and contextual factors associated with the practice of safe disposal of children’s faeces in sub-Saharan Africa." PLOS ONE 16, no. 8 (2021): e0254774. http://dx.doi.org/10.1371/journal.pone.0254774.

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Background Over the years, sanitation programs over the world have focused more on household sanitation, with limited attention towards the disposal of children’s stools. This lack of attention could be due to the misconception that children’s stools are harmless. The current study examined the individual and contextual predictors of safe disposal of children’s faeces among women in sub-Saharan Africa (SSA). Methods The study used secondary data involving 128,096 mother-child pairs of under-five children from the current Demographic and Health Surveys (DHS) in 15 sub-Saharan African countries

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16

ANAKWE OBORJI, Francis. "Revelation in African Traditional Religion." Studies in Interreligious Dialogue 12, no. 1 (2002): 5–22. http://dx.doi.org/10.2143/sid.12.1.519012.

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ANEKWE OBORJI, Francis. "In Dialogue with African Traditional Religion." Studies in Interreligious Dialogue 10, no. 1 (2000): 57–76. http://dx.doi.org/10.2143/sid.10.1.519058.

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18

Shaw, Rosalind. "The invention of ‘African Traditional Religion’." Religion 20, no. 4 (1990): 339–53. http://dx.doi.org/10.1016/0048-721x(90)90116-n.

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19

Richard, Ogunleye Adetunbi. "African Traditional Religion - By O. Imasogie." Reviews in Religion & Theology 17, no. 2 (2010): 233–35. http://dx.doi.org/10.1111/j.1467-9418.2009.00536.x.

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20

Taringa, Nisbert. "How Environmental is African Traditional Religion?" Exchange 35, no. 2 (2006): 191–214. http://dx.doi.org/10.1163/157254306776525672.

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AbstractThis article examines some of the beliefs and practices underlying traditional African religion's attitudes to nature with reference to Shona religion of Zimbabwe. At the theoretical level, assuming a romantic view of Shona attitudes to nature, it is possible to conclude that Shona traditional religion is necessarily environmentally friendly. The strong beliefs in ancestral spirits (midzimu), pan-vitalism, kinship, taboo and totems have the potential to bear testimony to this. The aim of this article is to critically examine the extent of the claims that Shona traditional religion is e

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21

Domingos, Luís Tomás. "RELIGIÃO TRADICIONAL AFRICANA/TRADITIONAL AFRICAN RELIGION." Brazilian Journal of Development 7, no. 1 (2021): 10690–98. http://dx.doi.org/10.34117/bjdv7n1-730.

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22

Onuzulike, Uchenna. "“African Crossroads: Conflicts between African Traditional Religion and Christianity”." International Journal of the Humanities: Annual Review 6, no. 2 (2008): 163–70. http://dx.doi.org/10.18848/1447-9508/cgp/v06i02/42362.

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23

Pinn, Anthony B. "Introduction: African American Religion Symposium." Nova Religio 7, no. 1 (2003): 7–10. http://dx.doi.org/10.1525/nr.2003.7.1.7.

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This essay introduces five articles in a Nova Religio symposium focusing on African American Religion. The essays provide some means for re-imagining the study of African American religion in ways that allow for a much better understanding of African American participation in traditional and new religious movements.

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ANEKWE OBORJI, F. "African Traditional Religion Between Pluralism And Ultimate Reality." Studies in Interreligious Dialogue 14, no. 2 (2004): 129–59. http://dx.doi.org/10.2143/sid.14.2.505176.

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25

Manieson, Akua Agyeiwaa. "African Traditional Religion and the African Cinema: The Case of Nollywood." Current Research Journal of Social Sciences 6, no. 1 (2014): 1–5. http://dx.doi.org/10.19026/crjss.6.5559.

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26

Kamara, Gibreel M. "Regaining Our African Aesthetics and Essence through Our African Traditional Religion." Journal of Black Studies 30, no. 4 (2000): 502–14. http://dx.doi.org/10.1177/002193470003000402.

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27

Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (2021): 92–109. http://dx.doi.org/10.4314/jrhr.v13i1.5.

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African Traditional Religion is the indigenous religion of the Africans. The religion that has existed before the advent of western civilization which came with secularism as an umbrella that shades Christianity, education, urbanization, colonization and so on. These features of western civilization were impressed upon African Traditional Religion. Hence, the presence of alien cultures and practices in contemporary African traditional practice, as well as the presence of elements of traditionalism in contemporary African Christian practices. This somewhat symbiosis was discussed in this paper

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28

Elbourne, Elizabeth, David Chidester, Chirevo Kwenda, Robert Petty, Judy Tobler, and Darrel Wratten. "African Traditional Religion in South Africa: An Annotated Bibliography." Journal of Religion in Africa 30, no. 2 (2000): 256. http://dx.doi.org/10.2307/1581804.

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29

Ebere, Charles. "Beating the Masculinity Game: Evidence from African Traditional Religion." CrossCurrents 61, no. 4 (2011): 480–95. http://dx.doi.org/10.1111/j.1939-3881.2011.00197.x.

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30

Metz, Thaddeus, and Motsamai Molefe. "Traditional African Religion as a Neglected Form of Monotheism." Monist 104, no. 3 (2021): 393–409. http://dx.doi.org/10.1093/monist/onab007.

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Abstract Our aims are to articulate some core philosophical positions characteristic of Traditional African Religion and to argue that they merit consideration as monotheist rivals to standard interpretations of the Judeo-Christian-Islamic tradition. In particular, we address the topics of how God’s nature is conceived, how God’s will is meant to bear on human decision making, where one continues to exist upon the death of one’s body, and how long one is able to exist without a body. For each of these topics, we note how Traditional African Religion posits claims that clash with mainstream Jud

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31

Nabofa, M. Y. "Blood Symbolism in African Religion." Religious Studies 21, no. 3 (1985): 389–405. http://dx.doi.org/10.1017/s0034412500017479.

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Symbolism has found spontaneous expression in several religious and secular practices among many different peoples of Africa. These expressions can be seen in religious emblems, ideograms, rituals, songs, prayers, myths, incantations, vows, customary behaviour and personifications. The under-standing of these religious symbols lends itself to rapid comprehensive and compact use; not only that, it also helps understanding and concentration. In fact, Mary Douglas expresses the view that such symbols, especially rituals, aid us in selecting experiences for concentrated attention, creative at the

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32

Onunwa, Udobata R. "The individual and community in African traditional religion and society." Mankind Quarterly 34, no. 3 (1994): 249–60. http://dx.doi.org/10.46469/mq.1994.34.3.7.

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33

Mndende, Nokuzola. "Law and religion in South Africa: An African traditional perspective." Nederduitse Gereformeerde Teologiese Tydskrif 54 (July 20, 2013): 74. http://dx.doi.org/10.5952/54-0-292.

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34

Chitando, Ezra. "Phenomenology of Religion and the Study of African Traditional Religious." Method & Theory in the Study of Religion 17, no. 4 (2005): 299–316. http://dx.doi.org/10.1163/157006805774550974.

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35

Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.

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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and des

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36

Climenhaga, Alison Fitchett. "Heathenism, Delusion, and Ignorance: Samuel Crowther's Approach to Islam and Traditional Religion." Anglican Theological Review 96, no. 4 (2014): 661–81. http://dx.doi.org/10.1177/000332861409600403.

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In 1843, Samuel Ajayi Crowther became the first African ordained for ministry in the Anglican Church, and he dedicated most of his life to bringing the gospel to his fellow West Africans. During the course of his evangelizing activity, Crowther engaged frequently with both Islam and African traditional religion. After a brief survey of Crowther's life, I compare the vocabulary with which he describes Islam and traditional religion, the analytic categories he applies to them, and the quality of his engagement with each. I argue that the differences between Crowther's engagement with traditional

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37

Majeed, H. M. "Religion and the Problem of Rationality: Insights from Akan Religious Thought." Thought and Practice 6, no. 2 (2015): 1–22. http://dx.doi.org/10.4314/tp.v6i2.2.

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Arguments against the practice of religion and, in general, against belief in metaphysical entities, have been made in different cultures and at different times in human history. This article, however, does not offer a historical outline of such arguments. Rather, it reflects on some contemporary remarks made, especially in Western thought, against religion. It illustrates how a correct understanding of Traditional Akan Religion renders untrue claims that seek to dismiss religion on the grounds of irrationality. Utilising philosophical reflection, it shows how rational belief in a Traditional

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38

Sharp, James E. "Book Review: Bridging the Gap: African Traditional Religion and Bible Translation." Missiology: An International Review 21, no. 1 (1993): 88. http://dx.doi.org/10.1177/009182969302100119.

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39

Kirby, Jon P. "The Islamic dialogue with African traditional religion: Divination and health care." Social Science & Medicine 36, no. 3 (1993): 237–47. http://dx.doi.org/10.1016/0277-9536(93)90007-q.

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40

Meiring, A. M. "From Christianity to African Religion and back again." Verbum et Ecclesia 26, no. 3 (2005): 718–38. http://dx.doi.org/10.4102/ve.v26i3.247.

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This article passes from Christianity to African Religion and back again, in order to gain new insight on reconciliation. Traditional Christian reconciliation models are valuable but also contextual and limited; thus new models should be sought. African myths of community, acceptance and rebellion offer alternative ways of understanding reconciliation. When evaluated according to the principles of integration and transcendence, these myths meet the criteria of better religion and emphasise Christian notions that are often ignored in tradition Christianity. These new African-inspired insights c

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41

Platvoet, Jan G. "At War With God: Ju/'Hoan Curing Dances." Journal of Religion in Africa 29, no. 1 (1999): 2–61. http://dx.doi.org/10.1163/157006699x00232.

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AbstractIn the 1950s and 1960s, only a few !Kung speaking San, or Bushmen, continued to follow the traditional way of life of nomadic food gathering in the Kalahari semi-desert of Southern Africa. One group were the Ju/'hoansi of the Nyae Nyae and Dobe areas of the Northwestern Kalahari. It is their religion that is discussed in this article. Their central rite was the curing dance, an all-night ritual which they often practised (and practise now, after they have settled permanently, even more commonly than before).2 It served as their major means of maintaining solidarity within their egalita

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42

Akitoye, Hakeem A. "Islam and Traditional Titles in Contemporary Lagos Society: A Historical Analysis." International Letters of Social and Humanistic Sciences 25 (March 2014): 42–49. http://dx.doi.org/10.18052/www.scipress.com/ilshs.25.42.

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Lagos, an area basically inhabited by the Yoruba speaking people of South Western Nigeria and by extension some other parts of West Africa where Islam, Christianity and the African Traditional Religion are still being practised side by side till date with the Africans still being converted to the new faiths without dropping their traditional religion or cultural affiliations. This ideology is very common to the average African who still believes in his culture which has always tainted his way of life or as far as his religion is concerned should not interfere with his culture as the religion a

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43

Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (2021): 118–31. http://dx.doi.org/10.5752/p.1983-2478.2021v16n1p118-131.

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Inter-Religious dialogue is a demand for the mission. Based on the theological investigation of scholars who explore and write on the subject, the article analyses the theological challenge of Inter-Religious dialogue especially in approaching African Traditional Religions. The discussion concerns the Christian theology of religious pluralism with the local religion in Africa looking at the theological progress, not just from the abstract world of books, but also, from connecting with the life of the people, appreciating and connecting points of convergences with the local culture and religion

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44

Sakuba, Xolani. "‘FUNDAMENTALISM IN AFRICAN TRADITIONAL RELIGION’: A REFLECTION ON SOME POINTS FOR CONSIDERATION." Scriptura 99 (June 12, 2013): 388. http://dx.doi.org/10.7833/99-0-678.

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45

Amoah, Jewel, and Tom Bennett. "The Freedoms of Religion and Culture under the South African Constitution: Do Traditional African Religions Enjoy Equal Treatment?" Journal of Law and Religion 24, no. 1 (2008): 1–20. http://dx.doi.org/10.1017/s0748081400001910.

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On Sunday, January 20, 2007, Tony Yengeni, former Chief Whip of South Africa's governing party, the African National Congress (ANC), celebrated his early release from a four-year prison sentence by slaughtering a bull at his father's house in the Cape Town township of Gugulethu. This time-honored African ritual was performed in order to appease the Yengeni family ancestors. Animal rights activists, however, decried the sacrifice as an act of unnecessary cruelty to the bull, and a public outcry ensued. Leading figures in government circles, including the Minister of Arts and Culture, Pallo Jord

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46

Barasa Simiyu, Japheth, Ruth Imbuye, Susan Wandukusi, et al. "THE EFFECTS OF WESTERN CHRISTIANITY AND AFRICAN TRADITIONAL RELIGION ON CULTURAL AND MORAL DEVELOPMENT IN TRANS NZOIA COUNTY, KENYA." International Journal of Advanced Research 8, no. 11 (2020): 1169–76. http://dx.doi.org/10.21474/ijar01/12114.

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The purpose of this study was to establish effects of Western Christianity and African Traditional Religion on moral and cultural development of the people of Trans Nzoia County. Morals and core values play a very important role in the upbringing of the youth in any given community in any given Geographical part on this planet. The study will be guided by the following objectives: Establish effects of Christianity on moral development, Determine effects of African Traditional Religion on moral development, Compare and contrast effects of moral development of Western Christianity and African Tr

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47

Fatokun, Samson Adetunji. "Christian Missions in South-Western Nigeria, and the Response of African Traditional Religion." International Review of Mission 96, no. 380-381 (2007): 105–13. http://dx.doi.org/10.1111/j.1758-6631.2007.tb00595.x.

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48

Warkentin, Raija. "Traditional African Religion and Modern Christianity in Zaire: The Case of the Bira." Anthropologica 38, no. 1 (1996): 3. http://dx.doi.org/10.2307/25605817.

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49

Okeke, Chukwuma O., Christopher N. Ibenwa, and Gloria Tochukwu Okeke. "Conflicts Between African Traditional Religion and Christianity in Eastern Nigeria: The Igbo Example." SAGE Open 7, no. 2 (2017): 215824401770932. http://dx.doi.org/10.1177/2158244017709322.

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50

Ele, Christian O. "The Perception of Suicide in Igbo Religion : A Study in African Traditional Suicidology." NG-Journal of Social Development 6, no. 3 (2017): 64–72. http://dx.doi.org/10.12816/0038071.

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