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Relevant bibliographies by topics / African Traditional Religions and Ethics

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Academic literature on the topic 'African Traditional Religions and Ethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "African Traditional Religions and Ethics"

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Ilesanmi, Simeon. "Political Atrocities, Moral Indignation, and Forgiveness in African Religious Ethics." Religions 11, no. 11 (November 20, 2020): 620. http://dx.doi.org/10.3390/rel11110620.

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Scholarship on transitional justice has oscillated between the pedagogical value of moral magnanimity, shown by victims of past atrocities who choose to forgive their wrongdoers, and the deterrent effect of imposing punishment on the offenders, which includes making restitution to the victims of their wrongful actions. This article examines the views of two African thinkers on this issue, Archbishop Desmond Tutu who argues for forgiveness, and Wole Soyinka who defends restitution as a better way to express respect for the dignity of both the victims and the rule of law. The article contends that while traditional African values play important roles in the perspectives of these thinkers, they do not, in themselves, justify either of the two positions they advance. The article further contrasts the positive role Tutu and Soyinka assign to historical memory and truth-telling with the strategies of social forgetting and public silence embraced in Sierra Leone and Mozambique in their quest for political reconciliation.

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Molefe, Motsamai. "The “Normative” Concept of Personhood in Wiredu’s Moral Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 119–44. http://dx.doi.org/10.4314/ft.v10i1.8.

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The article explores the place and status of the normative concept of personhood in Kwasi Wiredu’s moral philosophy. It begins by distinguishing an ethic from an ethics, where one involves cultural values and the other strict moral values. It proceeds to argue, by a careful exposition of Wiredu’s moral philosophy, that he locates personhood as an essential aspect of communalism [an ethic], and it specifies culture-specific standards of excellence among traditional African societies. I conclude the article by considering one implication of the conclusion, which is that personhood embodies cultural values of excellence concerning the place and status of partiality in Wiredu’s moral philosophy. Keywords: Afro-communitarianism, agent-centred personhood, Ethic, Ethics, Kwasi Wiredu, Partiality Personhood.

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Hiagbe, Komi Ahiatroga. "THE CHURCH AND SUSTAINABLE DEVELOPMENT IN SUB-SAHARAN AFRICA." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 164–79. http://dx.doi.org/10.25159/2412-4265/257.

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The snail-pace of social and economic development within sub-Saharan Africa is of major concern not only to the development community, but to all who have the continent’s well-being at heart. Various attempts (many rather elusive) at diagnosis and prescription of the right antidotes to the problem have been made for decades. This paper, however, shares Jeffrey Sachs’s optimism in End of Poverty with the point of departure being that organised religion holds the key to a reversal of the trend. The paper explores the impact of religious beliefs on the development of some communities in the past and the present before concluding that Christianity could unlock the prospects to sub-Saharan Africa’s economic fortunes. In the view of this researcher, African theological reflections, in response to the challenges of endemic corruption, nepotism, superstition, and bad work ethics on the continent, must be grounded in the language, traditional beliefs, values and practices (i.e. culture) of the people as grounds for integration with the modern scientific and technological advancement that confronts the continent. This underscores the need for Christianity itself to become that culture which is willing to accommodate a consciously reconstructed past as the pathway to a developed future.

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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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Usman, Azhar. "An Apology." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 143–48. http://dx.doi.org/10.35632/ajis.v25i4.1446.

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On September 11th, 2008, while countless American flags whipped inthe wind and the television and radio waves were dominated by remembrances,recordings, and stories about the terror attacks of seven years ago,I attended the funeral of ImamW.D.Mohammed (may God be pleased withhim). Forme, it was a somber day, but I found myselfmostly lost in thought:about African-American Muslim communities, about the challenges aheadin American Muslim institution-building, and about the future of Islam inAmerica. If you don’t know who ImamWDMwas, you should look him up.The Sufis say: “The true sage belongs to his era.” And of the many giftsgiven to ImamWDM by God, perhaps the most obvious and beneficial onewas the Imam’s profound understanding of the principles of religion, and hisadeptness at intelligently applying those Islamic principles in a socially andculturally appropriate manner befitting the everyday lives of his NorthAmerican followers. While carefully respecting sound, traditional jurisprudentialmethodologies of the Islamic religion, and the collective religioushistory and time-honored scholarship of classical Islam, he promulgated creativeideas and dynamic teachings across many domains of human endeavor,including theology, law, spirituality and even ethics and aesthetics, thattogether articulated a vision for a quintessentially “American Muslim” cultural identity. And he did all of this before anyone else, with quiet strengthand unending humility – a true sage indeed ...

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Chuks, Madukasi, Francis. "Ozo Title: An Indigenous Institution In Traditional Religion That Upholds Patriarchy In Igbo Land South-Eastern Nigeria." International Journal of Social Sciences and Humanities Invention 5, no. 5 (May 3, 2018): 4640–52. http://dx.doi.org/10.18535/ijsshi/v5i5.02.

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In Igbo land, the institution of Ozo title has underpinnings of male chauvinism and often used by men to remind those who appear to be very forward of their subordinate place in the society. Among the Igbo people, the Ozo title is an indigenous institution that is regarded as a central aspect of African indigenous religious practice through which they engage questions about the meaning for life. Through an ethnographic study conducted in recent years, I propose to explore the origin of the Ozo title and the symbolic significance of this indigenous sacred institution with specific reference to its religious, cultural, political, ethical and social significance, a method by which the indigenous communities keeps in constant religious communication with their deities and ancestors. However, I propose to not only examine the various ways in which Ozo title as a sacred institution has been used by their initiates to mediate religious beliefs and practices in African religion, but to specifically focus on its members as agents or ambassadors of different communities. Through an evaluation of significant Igbo religious practices involving Ozo title as a sacred institution performed by initiated men only which upholds patriarchy, I wish to suggest that the Ozo title as a sacred institution has two significant and related functions. The first one is that it enables the initiates to bridge the gap between the visible and unseen world of the ancestors and thus making possible an Igbo understanding of those forces that are believed to control the destinies of man. Secondly, Ozo title as a sacred institution of the Igbo is believed to uphold and sustain the Igbo religious system, and a complex of traditional religious rituals which uphold the privileges of those men who have been initiated into the ancestral cult. This paper point to particular understandings of Ozo title as integral to African religion, and proposes to illustrate this through an examination of Traditional Igbo Religion through the mediation of Ozo title as a sacred institution as part of the broader socio-sacral order.

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Falola, Toyin, and Jacob K. Olupona. "African Traditional Religions in Contemporary Society." International Journal of African Historical Studies 24, no. 2 (1991): 417. http://dx.doi.org/10.2307/219809.

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Mana, Kä. "Traditional African Religions and Social Conflict." Peace Review 30, no. 4 (October 2, 2018): 488–92. http://dx.doi.org/10.1080/10402659.2018.1553543.

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Turaki, Yusufu. "The Christianization of African Traditional Religions." International Review of Mission 108, no. 2 (November 2019): 349–62. http://dx.doi.org/10.1111/irom.12289.

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Essien, Essien D. "Overcoming Conflict Between Religious and Cultural Freedom and Women's Rights in Africa." International Journal of Public and Private Perspectives on Healthcare, Culture, and the Environment 1, no. 2 (July 2017): 41–54. http://dx.doi.org/10.4018/ijppphce.2017070103.

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Scholarship is generally divided between those who view female circumcision as a religious ritual to be observed, and those who consider the practice as cruel and human right abuse. This lends credence to the ethical question: what should be done when the exercise of the rituals of female circumcision, which is central to African Traditional Religion, entails transgression of fundamental rights? Relying on John Rawls' model and rights based approach. This study examines African religious landscape characterized with this disagreement. With an insight provided into understanding this conflict, a criterion on what should constitute an appropriate interaction is thus supplied.

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Dissertations / Theses on the topic "African Traditional Religions and Ethics"

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Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.

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Adjei, Christian. "The implication of the universal priesthood of Christ to African traditional religions." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Turyatunga, Vanessa. "African Traditional Religions in Mainstream Religious Studies Discourse: The Case for Inclusion Through the Lens of Yoruba Divine Conceptualizations." Thesis, Université d'Ottawa / University of Ottawa, 2019. http://hdl.handle.net/10393/39917.

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The history of African Traditional Religions (ATRs), both inside and outside academia, is one dominated by exclusions. These exclusions were created by the colonial framing of ATRs as primitive, irrational and inferior to other religions. This colonial legacy is in danger of being preserved by the absence of ATRs from the academic study of religion, legal definitions of religion, and global and local conversations about religion. This thesis will explore the ways that a more considered and accurate examination of the understudied religious dimensions within ATRs can potentially dismantle this legacy. It will do so by demonstrating what this considered examination might look like, through an examination of Yoruba divine conceptualizations and the insights they bring to our understanding of three concepts in Religious Studies discourse: Worship, Gender, and Syncretism. This thesis will demonstrate how these concepts have the ability to challenge and contribute to a richer understanding of various concepts and debates in Religious Studies discourse. Finally, it will consider the implications beyond academia, with a focus on the self-understanding of ATR practitioners and African communities. It frames these implications under the lens of the colonial legacy of ‘monstrosity’, which relates to their perception as primitive and irrational, and concludes that a more considered examination of ATRs within the Religious Studies framework has the potential to dismantle this legacy.

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Ofosuhene, Godwin Kwame. "The concept of God in the traditional religion of the Akan and Ewe ethnic groups compared the Bible /." Berlin : Viademica, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841159&prov=M&dok_var=1&dok_ext=htm.

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Mdaka, Tintswalo Sophie. "A comparative analysis of Western and African traditional churches among Vatsonga : a sociolinguistic study." Thesis, University of Limpopo (Turfloop Campus), 2013. http://hdl.handle.net/10386/1126.

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Shange, Nombulelo Tholithemba. "Shembe religion's integration of African traditional religion and Christianity : a sociological case study." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1011819.

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The Shembe Church's integration of African Traditional Religion and Christianity has been met by many challenges. This merger has been rejected by both African traditionalists and Christians. The Shembe Church has been met by intolerance even though the movement in some ways creates multiculturalism between different people and cultures. This thesis documents the Shembe Church's ideas and practices; it discusses how the Shembe Church combines two ideologies that appear to be at odds with each other. In looking at Shembe ideas and practices, the thesis discusses African religion-inspired rituals like ukusina, ancestral honouring, animal sacrificing and virgin testing. The thesis also discusses the heavy Christian influence within the Shembe Church; this is done by looking at the Shembe Church's use of The Bible and Moses' Laws which play a crucial role in the Church. The challenges the Shembe Church faces are another main theme of the thesis. The thesis looks at cases of intolerance and human rights violations experienced by Shembe members. This is done in part by looking at the living conditions at eBuhleni, located at Inanda, KZN. The thesis also analyses individual Shembe member's experiences and discusses how some members of the Shembe church experience the acceptance of the Shembe religion in South African society. This thesis concludes by trying to make a distinction between intolerance and controversy. I try to highlight the idea that what many Shembe followers see as discrimination and intolerance towards them is sometimes a difference in opinion from other cultural groups. Sometimes these differences are not geared towards criticising other religious groups or perpetuating intolerance.

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Meiring, Arnold Maurits. "Heart of Darkness a deconstruction of traditional Christian concepts of reconciliation by means of a religious studies perspective on the Christian and African religions /." Thesis, Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10312005-093457/.

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Mabvurira, Vincent. "Influence of African Traditional Religion and spirituality in understanding chronic illnesses and its implications for social work practice:a case of Chiweshe Communal lands in Zimbabwe." Thesis, University of Limpopo, 2016. http://hdl.handle.net/10386/1770.

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Damon, Shameem. "Internal promotion of Islamic banking offerings at a South African traditional bank: An action research study." University of the Western Cape, 2018. http://hdl.handle.net/11394/6145.

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Magister Commercii - MCom (Business and Finance)
This master's thesis report is a record of my action research study conducted at a traditional bank in South Africa. The report follows a narrative writing style. It contains my personal learnings and reflections. In it I record my practices aimed at promoting Islamic banking products of a traditional bank. In undertaking this action research, I employed interventions whereby I improved my own learning and behaviour through practice. This action research took place within the customer facing division of a national traditional bank in the Western Cape.

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Shabangu, Andries. "The gospel embodied in African traditional religion and culture with specific reference to the cult of ancestor veneration and the concept of salvation an inculturation hermeneutic /." Thesis, Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-08312005-155649/.

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Books on the topic "African Traditional Religions and Ethics"

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African religion: The moral traditions of abundant life. Maryknoll, N.Y: Orbis Books, 1997.

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Magesa, Laurenti. African religion: The moral traditions of abundant life. Nairobi, Kenya: Paulines Publications Africa, 1998.

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Okpalanozie, Michael Joe. Christianity, Islam and African traditional religion in Nigeria: Conflicts and challenges to peaceful co-existence. Sankt Ottilien: EOS, 2011.

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4

Mbunwe-Samba, Patrick. Ethics, crime, and traditional sanctions among the Wimbum of Donga Mantung Division. Bamenda, NW Province, Cameroon: KRC Office, 1995.

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Rukuni, Mandivamba. Being Afrikan: Rediscovering the traditional unhu-ubuntu-botho pathways of being human. Arcadia, South Africa: Mandala, 2007.

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6

Thorpe, S. A. African traditional religions: An introduction. Pretoria: University of South Africa, 1991.

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Metuh, Emefie Ikenga. Comparative studies of African traditional religions. 3rd ed. Nigeria: IMICO Books, 1999.

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Wakuraya, Wanjohi G., ed. African ethics: Gĩkũyũ traditional morality. Amsterdam: Rodopi, 2010.

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Sundermeier, Theo. The individual and community in African traditional religions. Hamburg: Lit, 1998.

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10

Gehman, Richard J. African traditional religion in biblical perspective. Nairobi: East African Educational Publishers, 2005.

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Book chapters on the topic "African Traditional Religions and Ethics"

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Murove, Munyaradzi Felix. "Ethical Politics in the Context of African Traditional Religion." In African Politics and Ethics, 31–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54185-9_3.

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de Witte, Marleen. "Neo-Traditional Religions." In The Wiley-Blackwell Companion to African Religions, 171–83. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch10.

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Murove, Munyaradzi Felix. "Traditional African Resources for Ethical Leadership." In African Politics and Ethics, 139–65. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54185-9_8.

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Murove, Munyaradzi Felix. "African Traditional Humanism and the Ethic of Collectivism." In African Politics and Ethics, 103–14. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54185-9_6.

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Horsthemke, Kai. "Traditional African Perceptions and Current Practices — Taboos, Totemism and Spiritualism." In Animals and African Ethics, 63–77. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137504050_6.

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Sande, Nomatter. "The Impact of Technologies on African Religions: A Theological Perspective." In African Values, Ethics, and Technology, 247–61. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-70550-3_15.

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Comaroff, Jean, and John L. Comaroff. "Neo-Protestant Ethics and the Spirit of Capitalism: Perspectives from the Social Sciences." In The Wiley-Blackwell Companion to African Religions, 62–78. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch3.

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Awuah-Nyamekye, Samuel, and Joseph Oppong. "The Use of Sex Selection Reproductive Technology in Traditional African Societies: An Ethical Evaluation and a Case for Its Adaptation." In African Values, Ethics, and Technology, 217–28. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-70550-3_13.

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Aihiokhai, SimonMary A. "Recognizing the Place of African Traditional Religions in the Comparative Theological Discourse." In Comparative Theology in the Millennial Classroom, 164–76. New York : Routledge, [2016] | Series: Routledge research in: Routledge, 2015. http://dx.doi.org/10.4324/9781315718279-13.

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Giddy, Patrick. "Environmental Ethics in the Context of African Traditional Thought: Beyond the Impasse." In The International Library of Environmental, Agricultural and Food Ethics, 47–57. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18807-8_4.

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Conference papers on the topic "African Traditional Religions and Ethics"

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Wang, Na, and Jinguo Wang. "The Influence of Traditional Views, Ethics and Religions on the Development of Modern Medical Technology." In 2017 3rd International Conference on Social Science and Higher Education. Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icsshe-17.2017.43.

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Siviero, E., and V. Martini. "Bridges in the World Heritage List Between Culture and Technical Development." In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0153.

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<p>The aim of this paper is to present some bridges inscribed in the UNESCO World Heritage List and their Outstanding Universal Values, which explain the importance of these works of art in terms of engineering, technology, culture and technical development. The Iron Bridge, the first metal bridge in the history of construction, is of considerable importance, not only in historic, technological and constructive terms: here, architecture and engineering are revealed to the full, making the bridge into a place. The Forth Bridge is a globally-important triumph of engineering, representing the pinnacle of 19th century bridge construction and is without doubt the world’s greatest trussed bridge. The Vizcaya Bridge, completed in 1893, was the first bridge in the world to carry people and traffic on a high suspended gondola and was used as a model for many similar bridges in Europe, Africa and America, only a few of which survive. The Mostar Bridge is an exceptional and universal symbol of coexistence of communities from diverse cultural, ethnic and religious backgrounds. The Oporto bridges, interpreted in Vitruvian terms, represent a heritage, a “set of spiritual, cultural, social or material values that belong, through inheritance or tradition, to a group of people…”, a complex grouping that marks and symbolises an era, the Eiffel's masterpiece. Because the bridge is not only a work of art, but also a thought.</p>

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