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Journal articles on the topic 'African traditional religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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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Kehinde, Ojetayo Gabriel. "African and african diasporic religions: reflections on the relevance and prospects of african indigenous religion." South Florida Journal of Development 3, no. 3 (2022): 3933–43. http://dx.doi.org/10.46932/sfjdv3n3-067.

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The importance of Religion in any human community cannot be over emphasized. Man’s need to reach out to the divine being higher and mightier than himself appears to be both basic and universal. Man felt this need when mystified by forces of nature, threatened by ferocious wild beasts and perplexed by death and hereafter. The affirmation of transcendental being is the core of religion. Hardly did any human civilization row in early times without giving due recognition to religion. This paper posits that before the advent of foreign religions there had been the indigenous religion upheld by Afri

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3

Agyeman, Yaw Sarkodie, and Samuel Awuah-Nyamekye. "African Traditional Religion in Contemporary Africa: The Case of Ghana." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 1–22. http://dx.doi.org/10.47963/ojorhv.v4i.347.

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Globalisation does not permit any religion to be an island to itself. Indigenous cultures all over the world bear the brunt of a consequent of globalisation--religious pluralism. On the continent of Africa, the five major world religions, notably Christianity and Islam, are slugging it out against each other and, most of the time, collectively against the indigenous religion of the African. Besides the challenges religious pluralism poses to the indigenous religion, Africa, like never before is being opened up for investment and the intrusion of the mass media and the internet. This paper is a

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Moseyko, A. N. "Christian Muslim Dialogue in the Context of Interfaith Relations in Africa." Prepodavatel XXI vek, no. 4/2 (December 30, 2023): 395–411. http://dx.doi.org/10.31862/2073-9613-2023-4-395-411.

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The scientific work, presented in two articles, focuses on the characteristic of interreligious dialogues in Africa in historical retrospect and at present. The complexity of this problem is explained by the diversity of the religious situation on the African continent. The article analyses the region of Sub-Saharan Africa (SSA), where there are currently three religious traditions: two world religions (Islam and Christianity) and one autochthonous traditional religion in various ethno-cultural variations. The author focuses on the dialogues that arise when Africans practicing the traditional

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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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Datsau, Abednego Audu. "Religious and Humanistic Principles in African Ethics: Panacea for Overcoming Inhumanity in Contemporary Nigeria." African Journal of Culture, History, Religion and Traditions 5, no. 1 (2022): 39–47. http://dx.doi.org/10.52589/ajchrt-7kd7wwvp.

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Although humanistic ethical principles are usually seen as secular in nature, yet it is important to note that African humanistic ethical principle is unique when compared to other ethical principles. What makes African humanistic ethical principle to be different from other humanistic ethical principles is that it is an ethical principle that is not separated from religion. The researcher was motivated to carry out this research because, unlike other humanistic ethical principles that are unconnected to religion, African humanistic ethical principle is informed by African Traditional Religion

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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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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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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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10

Sarfo, Francis Owusu. "Perspectives on the Challenges of Christianity and African Traditional Religion throughout the Ages to Contemporary Times." Journal of Basic and Applied Research International 29, no. 6 (2023): 30–49. http://dx.doi.org/10.56557/jobari/2023/v29i68576.

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The explosion of knowledge and education, the extension of communication to all corners of the globe and the mixing of disparate cultures and religious groups are just a few of the elements which challenge us in our efforts to grasp the spiritual dimensions of the reality in which we live and to present a relevant view of Jesus’ gospel to a morally and spiritually distracted world. Contemporary Christianity is the constant modification of New Testament religion to attract the unregenerate and carnal Christians, please the flesh, and be relatively acceptable to the world. According to Awolalu,

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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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Muhirwa, Vital, and Sixbert Sangwa. "Comparisons and Contrasts between Traditional Religion and Christianity." Open Journal of Business Theology 01, no. 01 (2021): 6–13. https://doi.org/10.5281/zenodo.7952899.

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This short article consists of a comparative analysis that attempts to uncover the relationship between Christianity and traditional African religion. It examines how these two religions conceptualize God, the spirit world, sin and salvation, intercession with God or with the spirit world, as well as witchcraft and healing. While the two religions appeared to be completely different, it was found that there are elements in Christianity and traditional African religion, which brought together and compared are of common character, a comparison that leads to mutual enrichment and transformation i

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Teppo, Annika. "“My House is Protected by a Dragon”." Suomen Antropologi: Journal of the Finnish Anthropological Society 34, no. 1 (2009): 19–41. http://dx.doi.org/10.30676/jfas.v34i1.116493.

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Until the end of apartheid, White South Africans were solely presented as Christians, with other religious practices all but forbidden to them. Since the negotiated revolution of 1994, the new liberal constitution has guaranteed religious freedom to all, with the global New Religious Movements gaining popularity. Tens of thousands of White South Africans have seized the opportunity to explore charismatic churches, New Age-practices as well as traditional African religions, while the popularity of traditional Christianity has dropped. The informants of this research are White South Africans fro

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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 a

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15

Onongha, Kelvin. "The African Worldview and Belief in the Demonic." Journal of Adventist Mission Studies 18, no. 1 (2022): 36–45. http://dx.doi.org/10.32597/jams/vol18/iss1/5.

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The African continent displays rich diversity in geography, culture, history, and language. In spite of this heterogeneity in several respects it still has many similarities. These similarities are to a great extent evident in its rich cultures, but especially in its religious worldview. For that reason, the debate still rages whether the religion appertaining to the region should be referred to as African Traditional Religion (ATR), or African Traditional Religions. The arguments on both sides are compelling. A close examination of the worldviews held by a large portion of Africans however re

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Brivio, Alessandra. "Notes sur le Culte des Orisa et Vodun: Pierre Fatumbi Verger and the Study of “African Traditional Religion”." History in Africa 40, no. 1 (2013): 275–94. http://dx.doi.org/10.1017/hia.2013.13.

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AbstractThis article examines Pierre Verger’s Notes sur le culte des Orisa et Vodun à Bahia, la Baie de tous les Saints, au Brésil et à l’ancienne côte des esclaves en Afrique and aims to investigate his position in relation to the study of religion, Vodun in particular, in the African context, and his contribution to the construction of an “African traditional religion” paradigm. In Notes sur le culte des Orisa et Vodun, Verger intended to make a comparative analysis of “African sources” and “Brazilian remnants” in order to ascertain what had survived the middle passage. This article seeks to

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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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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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Abar, Emmanuel. "Tolerance in African Traditional Religion." Journal of Adventist Mission Studies 9, no. 2 (2013): 116–25. http://dx.doi.org/10.32597/jams/vol9/iss2/11/.

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Nweke, Kizito Chinedu. "The Renaissance of African Spiritualities vis-à-vis Christianity: Adopting the Model of Mutual Enrichment." Studies in Religion/Sciences Religieuses 48, no. 2 (2019): 237–57. http://dx.doi.org/10.1177/0008429819830360.

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Christianity has been dominant in many parts of Africa especially since its colonial contact. Recently, however, there is a surge of interest in reviving indigenous spiritualities among Africans, both in Africa and in the diaspora. In Lagos, Nigeria, for example, shrines compete with churches and mosques for adherents and positions. Among the Igbos, a form of convenient interreligiousness has been developed in the society. When issues of practical expediency arise, the Christian would have the option of referring back to his/her traditional religion. Beyond Africa, the rise of African spiritua

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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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KINGSLEY, CHUKWUEMEKA ANONABA (PhD)1* ANELECHI ONYEMEZE UWANNAH2. "THE INTERFACE OF FAITH AND REASON: UNDERSTANDING DEITIES, ANCESTORS, AND THE NATURAL WORLD IN MORAL PERSPECTIVE." ISRG Journal of Arts Humanities & Social Sciences (ISRGJAHSS) III, no. III (2025): 1–7. https://doi.org/10.5281/zenodo.15314225.

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<em>African Traditional Religion is a rich and diverse belief system that has shaped the spiritual and cultural landscape of the African continent for centuries. The profound role of faith and reason lies at the heart of this religion. Faith permeates every aspect of African traditional religion, from the belief in a Supreme Deity to the veneration of ancestors, from the performance of rituals to the practice of divination. Faith in the unseen and the divine is fundamental to African traditional religion, providing a spiritual foundation for individuals and communities. African Traditional Rel

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KINGSLEY, CHUKWUEMEKA ANONABA (PhD)1* ANELECHI ONYEMEZE UWANNAH2. "THE INTERFACE OF FAITH AND REASON: UNDERSTANDING DEITIES, ANCESTORS, AND THE NATURAL WORLD IN MORAL PERSPECTIVE." ISRG Journal of Arts Humanities & Social Sciences (ISRGJAHSS) III, no. III (2025): 27–33. https://doi.org/10.5281/zenodo.15335368.

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<em>African Traditional Religion is a rich and diverse belief system that has shaped the spiritual and cultural landscape of the African continent for centuries. The profound role of faith and reason lies at the heart of this religion. Faith permeates every aspect of African traditional religion, from the belief in a Supreme Deity to the veneration of ancestors, from the performance of rituals to the practice of divination. Faith in the unseen and the divine is fundamental to African traditional religion, providing a spiritual foundation for individuals and communities. African Traditional Rel

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Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.

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Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significan

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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 (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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Masfa, Gabriel. "African traditional religion and Seventh-day Adventism in Africa: the entanglement debate." Journal of Asia Adventist Seminary 21, no. 1-2 (2019): 90–110. https://doi.org/10.63201/eyde7360.

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Seventh-day Adventism in Africa finds itself in a complex context of maintaining its identity within traditional African religious systems. This identity struggle is partly linked to the failure of early Adventist missionaries who brought the gospel to Africa without much knowledge of African traditions. Some missionaries believed that no religious heritage existed prior to their arrival in Africa. Such an approach to missionary activities created a setback in the process of contextualizing the Christian message in the African continent. This article reflects on the identity crisis in African

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Mosima, Pius. "African Approaches to God, Death and the Problem of Evil: Some Anthropological lessons towards an Intercultural Philosophy of Religion." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 4 (2023): 151–68. http://dx.doi.org/10.4314/ft.v11i4.10s.

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In this paper, I make a case for an intercultural philosophy of religion from an African perspective. I focus on the philosophical underpinnings of the various meaningful religious practices and beliefs that give rise to the concepts of God, death and the problem of evil. A philosophical study of African traditional religions, based on anthropological findings across African cultural orientations, gives us a good starting point in understanding African worldviews and religious experiences. It also reveals that the various world religions may all be seen as offering different perspectives on th

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

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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 e

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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 Jord

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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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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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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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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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Kgatle, Mookgo Solomon. "Spirit-Filled World: Religious Dis/Continuity in African Pentecostalism." International Bulletin of Mission Research 48, no. 1 (2024): 103–12. http://dx.doi.org/10.1177/23969393231182053.

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African Pentecostalism is in continuity with popular religion in linking African challenges and problems to the spirit world. However, Allan Anderson, a leading Pentecostal theologian, argues that this continuity should be studied simultaneously with the discontinuity between African Pentecostalism and certain popular religions. Based on this argument, there exists a tension between continuity with certain popular religions in African Pentecostalism on the one hand, and discontinuity with certain aspects of it on the other hand—hence the concept “dis/continuity.” Seeking a balance, this review

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E.F., Asamoah, and Kpalam E.T. "Towards Developing African Christianity: An Overview on how the Christian Faith was Handed Down by Western Missionaries to Africans." African Journal of Culture, History, Religion and Traditions 6, no. 1 (2023): 1–15. http://dx.doi.org/10.52589/ajchrt-lloxf0gn.

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The Christian faith continues to enter different cultures and finds its clothing in the new land it enters. This has resulted in what is known as Jewish Christianity, Greco-Roman Christianity, and European Christianity. It does so by re-interpreting and transforming the culture and traditions of the new environment in the light of the Christian faith towards a “home-grown” Christianity. However, it is observed that African Christianity is yet to critically engage with the culture and traditional values of the African environment in order to develop an indigenous African Christianity. This coul

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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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Dr., Labo Bouché Abdou. "SAMPLE OF LITERATURE REVIEW IN A TOPIC RELATED TOTRADITIONAL RELIGIOUS BELIEFS IN SOME WEST AFRICAN NOVELISTS WORKS." International Journal of Case Studies 2, no. 4 (2013): 09–15. https://doi.org/10.5281/zenodo.3521106.

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African traditional religion is one of the starting points of the West African literature, and in most of the first generation of West African writers’ novels, the topic is largely developed. These novelists have observed many of the qualities and roles ascribed to traditional religion in the expression of the African cultural identity. Any West African critic who neglects religion in his writings is also neglecting an important, even indispensable literary movement of the past, which has played a crucial role in the African's quest to the present, and a direction for the future. The

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Kgatle, Mookgo S., and Jonas S. Thinane. "Transition from the Opium of Religion to Religion as Opioids: Abuse of Religious Teachings in the New Prophetic Churches in South Africa." Journal for the Study of Religion 36, no. 1 (2023): 1–27. http://dx.doi.org/10.17159/2413-3027/2023/v36n1a4.

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The New Prophetic Churches is a religion in the mix, demonstrated by their points of contact with classical Pentecostalism, the prosperity gospel, African independent churches, and African traditional religion. New Prophetic Churches have points of contact with classical Pentecostalism with reference to the doctrine of baptism in the Holy Spirit and speaking in tongues. They are also influenced by the African traditional religions with reference to their connection with the spirit world. In addition, they have points of contact with the African independent churches concerning the use of healin

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Atabongwoung, Gallous, Johannes M. Lütz, and Denise A. Austin. "Invigorating Interfaith Consciousness for the Common Good: Reimagining the Role of African Religion and Pentecostalism in Contemporary South Africa." Religions 14, no. 4 (2023): 486. http://dx.doi.org/10.3390/rel14040486.

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Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why fo

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Bankole M., Tokunbo. "City of Religions, Regalia and Consumerism: Exploring Religious Diversity in the Neo-Liberal City of Isale-Eko, Lagos Island." African Multidisciplinary Journal of Research 7, no. 1 (2022): 22–43. https://doi.org/10.71064/spu.amjr.7.1.156.

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Social theorists have noted how the recent rise in importance of economics as a determining social field, namely consumerism and neoliberalism, have coincided with the renewal of formerly repressed or delegitimized “traditional” religious forms. Such a claim could be made for Sub-Saharan Africa and Nigeria in particular. This paper examines the validity of such a claim and shows how these dynamics are occurring empirically, through complex processes of recomposition, revival, re-interpretation, syncretism, bricolage, et cetera. The paper specifically focuses on the interface between religions

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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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Moseiko, Aida. "Value-Ethical System in Sub-Saharan Africa. From the Past to the Future." Uchenie zapiski Instituta Afriki RAN 64, no. 3 (2023): 110–24. http://dx.doi.org/10.31132/2412-5717-2023-64-3-110-124.

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The article is devoted to the analysis of the value-ethical system in Sub-Saharan Africa in historical retrospect with the transition to modernity. The concept of “value-ethical system” reflects the specifics of the African worldview, in which all values have a moral meaning. The article analyzes the value foundation on which Africans want to build “the Africa they dream of” (as stated in the program document of the African Union “Agenda 2063”). The author examines African traditional values based on the research of modern African scientists, on her own African archives, on memories and person

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Nhengu, Dudziro. "Towards an African philosophy of violence: Exploring the epistemic link between religions and violence against women in Zimbabwe." Journal of Contemporary Society and Education 4, no. 1 (2024): 31–50. https://doi.org/10.69778/2709-8338/4.1/a3.

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This study investigated the epistemological connections between religious beliefs and violence against women in Zimbabwe. To accomplish this, I undertook a comparative analysis of traditional African religion, Christianity and Islam. A systematic literature review and key informant interviews (KKIS) with 15 academic and religious experts from diverse religious backgrounds in Harare informed the research, while the data was further validated by 3 religious experts from Christianity, Islam and African Traditional Religion. The analysis of primary and secondary data obtained from the literature r

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Tarimo, Teresia. "Pre-Christian Inter-Personal Values Practicsd by Africans as a Means of Befriending Others:Cultural-religious Contexts." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec, no. 2016 Vol20/1-2 (2016): 145–68. https://doi.org/10.5281/zenodo.4271955.

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This article is an attempt to bring into light the African religious cultural values used to befriend others in the society. The  historical account of missionaries about Africa shows that before Christianity the indigenous were pagans in a strict sense. That means the idea of a supreme and personal God did not exist in the African continent. However, various researches have proved the contrary. It is undeniable truths that even prior to Christianity Africans were profoundly religious. They had traditional religion which exerted big influence upon manners of living. Kofi Busia in his book

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Oladipupo, Jacob. "Power in Neo-Pentecostalism and African Traditional Religion: A Nigerian Case Study." International Journal of Science and Research (IJSR) 7, no. 7 (2018): 431–41. https://doi.org/10.21275/art20183886.

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Mtetwa, Archieford Kurauone. "The Cross and Land Politics in Zimbabwe: The Forgotten Side of the Church." Advances in Social Science and Culture 4, no. 4 (2022): p1. http://dx.doi.org/10.22158/assc.v4n4p1.

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Since 1500, Christianity is the major and official religion in Zimbabwe while African Traditional Religion remains the popular religion among Zimbabweans. Such a scenario is comparable to the ancient Israelite religion; Yahweism (monotheism) being the official religion while Polytheism being the popular religion amongst the Israelites. Christianity as a religion did not bring with it land to Zimbabwe. This study will explore the position of Christianity in relation to land and land politics in Zimbabwe. Christianity is a foreign religious ideology to Zimbabwe. The advent of Christianity does n

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Michello, Janet. "The Black Madonna: A Theoretical Framework for the African Origins of Other World Religious Beliefs." Religions 11, no. 10 (2020): 511. http://dx.doi.org/10.3390/rel11100511.

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This review summarizes existing scholarship in order to theorize how Abrahamic religions and Hinduism were influenced by African beliefs, in order to illuminate the contributions that African beliefs have had on other world religions. The review begins with a brief historical overview of the origins of indigenous ideologies, followed by a review of classical theories of religion and a summary of contemporary religious trends, with particular attention on African beliefs. The Black Madonna, with origins in Africa, is a prominent example of how African beliefs have been integrated into other fai

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Ugba, Abel. "African Traditional Religion Encounters Christianity: The Resilience of a Demonized Religion." Journal of World Christianity 11, no. 1 (2021): 169–71. http://dx.doi.org/10.5325/jworlchri.11.1.0169.

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Nwauche, Enyinna S. "THE RIGHT TO RITUAL SLAUGHTER IN AFRICA: A COMPARATIVE CONSTITUTIONAL ANALYSIS." Journal of Law and Religion 32, no. 3 (2017): 470–90. http://dx.doi.org/10.1017/jlr.2017.43.

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AbstractUsing examples of ritual slaughter recognized by different religions in Africa, this paper examines the regulated and unregulated exercise of the right to ritual slaughter as a manifestation of the right to freedom of religion in three constitutional traditions in Africa.This article commences with an evaluation of the existence of the right to ritual slaughter either as a freestanding right or a derivative right from the right to freedom of religion in the bills of rights of African constitutions. The article argues that the ritual slaughter at this stage of constitutional development

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