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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 (March 15, 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 existence of the Supreme Being, divinities, Spirit beings, Ancestors, and mysterious powers, good and evil and the afterlife. It then walks readers through the encounter between Christianity and ATR and come out that Christianity from its earliest history has maintained a negative attitude toward ATR. The paper again explores that the traditional understanding of the African family system is portrayed in the common believe system and the functions of the family com-ponents. Again, the paper further unravels decoupling measures such as reaching the masses for audience, demonization of African the world of the spirit, demonization of African elders, pastors as-suming the traditional position of elders of African families are the factors that are being taken to ensure the taking away of African traditional religious and family life from Africans. The paper again discusses the adverse effects of these decoupling factors on Africans. The paper concludes that Traditional African family patterns are slowly but progressively being altered as a result of the process of the decoupling strategies.

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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 (October 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, proper interpretation would be given to this topic using the interdisciplinary approach to historical writing. Conclusions would be drawn after careful examination of the facts which would clearly indicate that religion could aid sustainable development in more ways than one.

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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 context. Findings indicated that traditional beliefs and practices continue to persist, though at nominal levels, within these churches. More importantly, a majority of these leaders feel adequately equipped to handle issues related to ATR because they understand their ministerial calling in terms of spiritual empowerment. The study concludes that the challenges presented by ATR regarding Christian discipleship continue to persist in local Pentecostal churches. However, leaders have employed a practical theological understanding of Pentecostalism, allowing them to overcome many of these same challenges.

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Edimeh, Francis Ohiemi. "THE RESISTANCE OF AFRICAN TRADITIONAL RELIGION (ATR) TO CHRISTIANITY: A HISTORICAL PERSPECTIVE." International Journal of Arts and Humanities 4, no. 2 (February 25, 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 (August 8, 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 establishing the doctrines and theology of the early church. While African Traditional religion (ATR) is paramount, it is the purpose of this article to suggest that the Christian faith has and continuous to play a significant role on the African continent in its development. While there are many indigenous African beliefs, these have been to a large extent supported by Christianity in a quest to systematize novel knowledge and promote peace and tolerance across the continent. Many Africans have sought facets of Christianity that are similar to their religious and personal practices and continue to do so. Thus, while there exist numerous similarities and also differences between Christianity and ATR, it is imperative to preserve old-style regional distinctiveness and Christianity as the unifying rudiments in nation building endeavours and in efforts to spread the gospel of Jesus Christ. Africans can and should come to comprehend the Triune Godhead as being consistent with their own spiritual consciousness and existential veracities. Indigenization of Christianity requires enculturation and essentially an understanding that it is indeed ecumenical and also embraces diversity and fundamentally requires viewing Holy Scriptures and the truths they propound as being applicable to any context and cultural milieu across the ages. Christians after all espouse a faith in the Ekklesia or body of Christ for all its people who are the Laos of God.

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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 (January 20, 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 instead be interpreted according to the anthropocentric nature of ATR that leads to an existential view of ubuntu as human flourishing. The article concludes by looking at how Christianity in Africa should develop an anthropological perspective that promotes human flourishing by enabling African human agency and enhancing a holistic engagement of the socioeconomic and political factors that hinder human flourishing on the continent.

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Nnamani, Amuluche-Greg. "The Flow of African Spirituality into World Christianity." Mission Studies 32, no. 3 (October 15, 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 Europe. Today, the process continues amongst African migrants fleeing the unbearable political and economic strangulations in Africa; they migrate with their culture and spirituality and impact on Christianity worldwide. It is the intent of this paper therefore to explore how the African mystic sentiment, frenzied excitement and spirit-laden spirituality, which combine the sacred and the secular in practical life, influenced Christian worship and thought down the ages and, in recent times, contributed to the emergence of the Pentecostal and charismatic spirituality.

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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 (July 5, 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. From foodstuffs to family structure, from initiation to forms of dress and adornment – the overtly ‘traditional’ became taboo. And yet, responses to the COVID-19 pandemic illustrate the endurance of ATR and demonstrate that the cultural ‘text’ is at least as significant as the biblical text in the current crisis, whether as sphere of impact or source of resilience. This article therefore reflects on responses to the current COVID-19 crisis in light of the historical cultural crisis, exploring how Christianity and ATR are perceived to be affected by COVID-19, and how communities are drawing on Christianity/the Bible and ATR as sources of resilience.

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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 (February 28, 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 religion traced to Judaism and the life and activities of Jesus Christ, gave man veritable tools of sustaining good human relationship. The importance of human relationship or the need for harmony, oneness and unity is showcased in the African Traditional Religion(ATR) among the Umunna in the Igbo community is demonstrated by the practice of â€œ Orikoâ€ which exemplifies unity and also is synonymous with the Christian Eucharist fellowship. Having considered qualitative and hermeneutical methods, this paper is of the view that the Eucharist in the New Testament depicts strong lessons of love, peace, hospitality, acceptance, unity, harmony, forgiveness and sacrifice, faith/trust in God and in fellow man among others. If these are learned and practiced as explained in Eucharistic fellowship teachings by St. Paul in 1 Corinthians 10:16-17, the challenges encountered in human relationship will be a thing of the past.

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Mpofu, Sifiso. "The significance and impact of African theological renaissance to orthodox Christianity." African Journal of Religion, Philosophy and Culture 1, no. 2 (December 1, 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 express their faith; the art of worship has become more and more innovative to the extent that theological discourse has clearly become influenced by pragmatic African values and spirituality thereby resulting in a clear manifestation of a defining paradigm shift in theology. This paper is a qualitative research study in which the theological discourses of the African pragmatic faith expressions are engaged premised on the grounded theoretical framework. This paper, therefore, explores the new conceptual theological thought patterns evolving around the life and work of the Church in Africa by ways and means of analysis to produce explanations and potentially new interpretations. The research concludes by pointing out that the revolutionary wave manifest in the worship life of the Church in Africa has grave political, cultural, and social implications for ‘traditional’ theology since it has the potential to radically change the face of orthodox Christianity for generations to come. Finally, this paper provides a fundamental synopsis of the nature, context and content of African Christianity in an environment where religion has tended to be a pivotal centre for social development and community formation.

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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 (March 1991): 19–22. http://dx.doi.org/10.1177/001132559102300103.

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15

Seidu, Abdul-Aziz, Bright Opoku Ahinkorah, Kwaku Kissah-Korsah, Ebenezer Agbaglo, Louis Kobina Dadzie, Edward Kwabena Ameyaw, Eugene Budu, and John Elvis Hagan. "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 (August 2, 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 from 2015 to 2018. Multilevel logistic analysis was used to assess the individual and contextual factors associated with the practice of safe disposal of children’s faeces. We presented the results as adjusted odds ratios (aOR) at a statistical significance of p< 0.05. Results The results show that 58.73% (57.79–59.68) of childbearing women in the 15 countries in SSA included in our study safely disposed off their children’s stools. This varied from as high as 85.90% (84.57–87.14) in Rwanda to as low as 26.38% (24.01–28.91) in Chad. At the individual level, the practice of safe disposal of children’s stools was more likely to occur among children aged 1, compared to those aged 0 [aOR = 1.74; 95% CI: 1.68–1.80] and those with diarrhoea compared to those without diarrhoea [aOR = 1.17, 95% CI: 1.13–1.21]. Mothers with primary level of education [aOR = 1.42, 95% CI: 1.30–1.5], those aged 35–39 [aOR = 1.20, 95% CI: 1.12–1.28], and those exposed to radio [aOR = 1.23, 95% CI: 1.20–1.27] were more likely to practice safe disposal of children’s stools. Conversely, the odds of safe disposal of children’s stool were lower among mothers who were married [aOR = 0.74, 95% CI: 0.69–0.80] and those who belonged to the Traditional African Religion [aOR = 0.64, 95% CI: 0.51–0.80]. With the contextual factors, women with improved water [aOR = 1.13, 95% CI: 1.10–1.16] and improved toilet facility [aOR = 5.75 95% CI: 5.55–5.95] had higher odds of safe disposal of children’s stool. On the other hand, mothers who lived in households with 5 or more children [aOR = 0.89, 95% CI: 0.86–0.93], those in rural areas [aOR = 0.86, 95% CI: 0.82–0.89], and those who lived in Central Africa [aOR = 0.19, 95% CI: 0.18–0.21] were less likely to practice safe disposal of children’s stools. Conclusion The findings indicate that between- and within-country contextual variations and commonalities need to be acknowledged in designing interventions to enhance safe disposal of children’s faeces. Audio-visual education on safe faecal disposal among rural women and large households can help enhance safe disposal. In light of the strong association between safe stool disposal and improved latrine use in SSA, governments need to develop feasible and cost-effective strategies to increase the number of households with access to improved toilet facilities.

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ANAKWE OBORJI, Francis. "Revelation in African Traditional Religion." Studies in Interreligious Dialogue 12, no. 1 (January 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 (January 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 (October 1990): 339–53. http://dx.doi.org/10.1016/0048-721x(90)90116-n.

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

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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 environmentally friendly. It shows that Shona attitudes to nature are in fact discriminative and ambivalent. I argue that the ecological attitude of traditional African religion is more based on fear or respect of ancestral spirits than on respect for nature itself. As a result we need to re-examine Shona attitudes to nature if Shona traditional religion is to re-emerge as a stronger environmental force in the global village. After introductory remarks the article gives an overview background about the Shona focusing on their socio-political organization, world-view and religion. An examination of Shona attitudes to nature focusing on the land, animals, and plant life and water bodies follows. After this there is a reflection on the ethical consequences of Shona attitudes to nature. The last part considers the limits of the romantic view of Shona attitudes to nature.

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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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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 (July 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 (July 1, 2004): 129–59. http://dx.doi.org/10.2143/sid.14.2.505176.

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Manieson, Akua Agyeiwaa. "African Traditional Religion and the African Cinema: The Case of Nollywood." Current Research Journal of Social Sciences 6, no. 1 (January 25, 2014): 1–5. http://dx.doi.org/10.19026/crjss.6.5559.

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

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Nweke, Innocent Ogbonna. "African Traditional Religion vis-à-vis the Tackle It Suffers." Journal of Religion and Human Relations 13, no. 1 (July 22, 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 and it was discovered that African Traditional Religion was able to jump all the hurdles of secularism, Christianity, urbanization etc and came out successfully though with bruises. The paper used socio-cultural approach in its analysis.

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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 (May 2000): 256. http://dx.doi.org/10.2307/1581804.

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

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Metz, Thaddeus, and Motsamai Molefe. "Traditional African Religion as a Neglected Form of Monotheism." Monist 104, no. 3 (June 18, 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 Judaism, Christianity, and Islam and that, being prima facie plausible, indicate the need for systematic cross-cultural philosophical debate.

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Nabofa, M. Y. "Blood Symbolism in African Religion." Religious Studies 21, no. 3 (September 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 level of performance, and can mysteriously help the co-ordination of brain and body (1966, p. 63). Conversely, religious symbols have their ambiguities, and these could shroud their true meaning to the unwary. A religious symbol could also represent a complex set of ideas at different levels which gives room to diverse theological, philosophical and psychological interpretations. While we may agree with Raymond Firth (1973, p. 32) that an anthropologist is concerned primarily with the public use of the symbolic, and his aim is to separate symbols from referent so that he may describe the relations between them, we are of the view that those who are in the field of psychology of religion will be most concerned with how symbols influence the mind of the believer and thus understand the faith of the devotee better. In fact, it was the non-understanding of traditional African religious symbols and ideas that partly contributed to the way in which some of the early Western and Arab scholars, investigating African thought forms, looked at the African indigenous beliefs in a derogatory manner. As a method of scholarly research, a careful and meaningful study of the religious significance of certain ritualistic elements and behaviour enables us to understand and appreciate the more why certain things are treated in some special way by the believers, and thus helps to deepen our knowledge of that very faith. It helps us to grasp the essence of the religion rather than its incidentals. In order, therefore, to help comprehend some of the practices in African traditional religion attempts will be made in this paper to discuss the central significance of blood in African belief. Although I consulted the works of some anthropologists and theologians on African religions and philosophy of life, the bulk of the ethnographic materials used in this paper are mainly drawn from my fieldwork (1975–82) among some groups of Nigerians; and a great deal of my interpretations are surrounded by the theories propounded by Mary Douglas and Raymond Firth.

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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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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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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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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 (June 3, 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 descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization. Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.

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Climenhaga, Alison Fitchett. "Heathenism, Delusion, and Ignorance: Samuel Crowther's Approach to Islam and Traditional Religion." Anglican Theological Review 96, no. 4 (September 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 religion and Islam stem from his perception of the latter as a competing missionary religion and the former as being connected in important ways with the African cultural traditions he hoped to preserve and perfect.

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Majeed, H. M. "Religion and the Problem of Rationality: Insights from Akan Religious Thought." Thought and Practice 6, no. 2 (July 21, 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 African Religion such as the Akan one is.Key WordsRationality, revelation, logical positivism, predestination, free will, Akan religion, African religion

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

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

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Meiring, A. M. "From Christianity to African Religion and back again." Verbum et Ecclesia 26, no. 3 (October 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 can be used in Christian liturgy as a number of examples prove.

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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 egalitarian bands3 and of removing conflict from it__another means being the sharing of the food they had collected and the meat they had hunted. Solidarity was maintained through the curing dance, partly because the dance was itself a process of sharing, of n/um, 'curing power', and partly because it served as a ritual of exclusion. God and the deceased were blamed for the evil present in the group, were declared personae non gratae and refused admission to the dances as unwelcome aliens, the !Kung waging a continual ritual war upon them as their sole enemies. The special interest of this religion and this ritual for the comparative study of religions is highlighted by an examination of the link between the anthropological study of the !Kung curing dances and recent archaeological research on San art, especially the thousands of rock paintings which have been found all over Southern Africa, and which are interpreted now as reflecting a tradition of San curing dances dating back for many millennia.

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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 as not tacitly condemned some of these practices. This paper intends to examine the extent to which the Yoruba Muslims have been involved in syncretism especially as regards the introduction of the conferment of titles into the Muslim community.

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Almeida, Nadi Maria de. "TOWARDS A CHRISTIAN APPROACH TO AFRICA TRADITIONAL RELIGION." INTERAÇÕES 16, no. 1 (March 28, 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 religions. Still, a long way to go on the reflection and there needs to open wider our vision concerning the action of the Spirit that has been always present in Africa.

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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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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 Jordan, entered the fray, calling for a proper understanding of African cultural practices. Jody Kollapen, the Chair of the Human Rights Commission, said: “the slaughter of animals by cultures in South Africa was an issue that needed to be dealt with in context. Cultural liberty is an important right. …”That the sacrifice was defended on the ground of African culture was to be expected. More surprising was the way in which everyone involved in the affair ignored what could have been regarded as an event of religious significance. Admittedly, it is far from easy to separate the concepts of religion and culture, and, in certain societies, notably those of pre-colonial Africa, this distinction was unknown. Today in South Africa, however, it is clearly necessary to make such a distinction for human rights litigation, partly because the Constitution specifies religion and culture as two separate rights and partly because it seems that those working under the influence of modern human rights seem to take religion more seriously than culture.

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Barasa Simiyu, Japheth, Ruth Imbuye, Susan Wandukusi, Patrick Barasa, David Loeseps Risper Konzolo, John Masinde, Stephen Mukubuyi, Patrick Olutwati, and Florance Chemayiek. "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 (November 30, 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 Traditional Religion and to determine the role played by morals and core values in both Christianity and African Traditional Religion. Mixed Research method combined both qualitative and quantitative was employed in the study to unearth the hidden truth underlying in the study. The target population was 500 people which gave a sample size of 50Bishops and Pastors of 50 Churches. The researcher employed purposive and simple random sampling techniques. The researcher used two guiding theories in the study: the theory of Atonement on the Christian part and the theory of dual allegiance on the part of African Traditional Religion. Data was collected by use of Questionnaires and Interview schedules. The raw data was analyzed and descriptively availed for facilitation of research objectives and research questions. Computer program SPSS was employed to give the final accurate and precise results of Research findings. The findings indicate that the intrusion of foreign cultures in Trans Nzoia County has helped water down the quality of African morals on one part and the other part there is improvement on cultural and core values of the people of Trans Nzoia County. The conclusion on the same is that since communication and mobility has been so much developed in these resent times, it is easy for people from different parts of the world to meet and interact at any time at any given Geographical zone on the planet. The study recommends that the citizens of Trans Nzoia should be careful enough in considering the kind of morals to be applied in this county since the county is an Agricultural hub where people from different parts of the Earth converge either for commercial purposes or for learning Agri-business techniques.

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Fatokun, Samson Adetunji. "Christian Missions in South-Western Nigeria, and the Response of African Traditional Religion." International Review of Mission 96, no. 380-381 (January 4, 2007): 105–13. http://dx.doi.org/10.1111/j.1758-6631.2007.tb00595.x.

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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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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 (April 2017): 215824401770932. http://dx.doi.org/10.1177/2158244017709322.

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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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