(vi) Marriage makes it possible for traditional Africans to link the three dimensions of existence together ( the living, the dead and the yet to be born). African Traditional Religions are specific to each ethnic group on the continent. The question confronting religious people today is how to foster the removal of interhuman divisions and the promotion of justice and peace. Following interviews and focus group sessions, the authors report on participants’ representations on how their (re)constructed views of God assist them to find meaning in suffering while incarcerated. This helps to curtail the hypocrisy of many Christians and churches who practise these traditional religious values and provide them with a searchlight to rediscover and modify the elements in their traditional and religious values. CHRISTIANITY AND TRADITIONAL RELIGIONS IN AFRICA. a result, Christian religion is absolutised (Ariarajah 1976:5). practiced in Africa. Because God is just and Holy, He demands justice and holiness of His people. The proposed critical contextualisation, is essential for rooting Christianity in native populations without uprooting them from their cultures, and for ensuring neither the gospel truth claims nor the Christian world view is surrendered to native cultures in the process of indigenising the gospel. This article concerned itself with the modern encounter between Christianity and African Indigenous Religion (AIR) in Africa. 2 However, the heavy expense 3 involving four killings, plus beer and other food f or the feasting and feeding of attendants over several weeks, meant that, in practice, it was frequently postponed, even until after marriage. You can download the paper by clicking the button above. Through the lens of an anticolonial (as opposed to postcolonial) analytical framework, this conceptual paper examines decolonising efforts (and failures) in Religious Education (RE) as a school subject in post-independent sub-Saharan Africa. intelligence and a crime against humanity. constantly liable to misunderstand the African worldview and beliefs. who really converts and not the one who holds the dialogue. except what the Supreme Being permits them, reincarnated (Oborji 2002:24); therefore, ancestors are people. More importantly, the rite was regarded as important preparation for child-bearing. can be a common ground to start a genuine dialogue. Indigenious Religion (AIR) and Christianity as a, (Gort 2008:756). Bascom, W.R. & Herskovits, M.J. One of the other areas of conflict between the traditional religion and Christianity in Igbo nation is in burial ceremonies. THE PLACE OF AFRICAN TRADITIONAL RELIGION IN INTERRELIGIOUS ENCOUNTERS IN SIERRA LEONE SINCE THE ADVENT OF ISLAM AND CHRISTIANITY by PRINCE SORIE CONTEH submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY In the subject RELIGIOUS STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF G J A LUBBE APRIL … They counteracted various derogatory names given to AIR. Dialogue at all four of these levels is key to the establishment of interreligious convivance, which in our present world is prerequisite to the security and well-being of humanity. Yet the undying presence of African indigenous religious practices amongst evangelised African communities continues to be a worrisome enigma. African Religion and its Influence on Christianity and Islam Traditional African religion has been the basis of spirituality for the people of Africa. Africa is marked by a high degree of political and religious heterogeneity, making a study of politics and religion in the region complex but rewarding. Since then, however, the number of Muslims living between the Sahara Desert and the Cape on account of the persistent marginalisation of African Traditional Religion (ATR) in Sierra Leone by Islam and Christianity, to investigate the place of ATR in inter-religious encounters in the country since the advent of Islam and Christianity. Conversions to Islam were generally pacific in nature and heavily incorporated pre-Islamic rituals and beliefs. Th e report then “zooms in” on East Africa, where the three religious “families” of traditional religion, Islam and Christianity are all present in large numbers. The, They were perceived as expressions of ‘heathen unbelief and. Apart from the theological and spiritual, differences and concerns, there are concerns, have the church for his mother’ (cited by Gort 2008:748). role in increasing Islamic and Christian religion before the conclusion. This article argues that the Christians in Nigeria unwittingly interpreted this first-century document and wrongly so because this interpretation has metamorphosed into an ideology. At present, AOTA is still fostering inter-. To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser. This will bring. The original religions of Africa “are not static”; according to Mayo, “contacts with Christian and Islamic traditions have brought about transformations and syncretism of all three” a perfect example of the triple heritage of Africa[5]. To learn more, view our, TOWARDS AN IGBO-AFRICAN CHRISTOLOGY. The Christian believes that God can only be worshipped through Jesus Christ – the son of God. 6 Among the southern Nguni, the custom did not involve instruction in sexual matters and techniques, or Native Laws, Minutes of Evidence, p. 87, no. Open the document in the online editor. research on dialogue with Islam and AIR in Africa. of AIR, whose religion is not a missionary religion. 5. African traditional life in many aspects. This paper focuses on claims made in in depth interviews with 27 indigenous managers, expatriate managers, American interns and local fellows in the William Davidson Institute 1995 research projects. 4 Thus, even without intonjane, a girl became an intombi at puberty and could be married. to reach happiness and self-fulfillment, and romantic partner choice became a new ideal, and members of interreligious dialogue as unequal partners. Access scientific knowledge from anywhere. These statements await further exploration by African theologians. doi:10.4102/ ve.v32i1.285 Note: This paper was originally presented at the World Reform Fellowship Conference, Krugersdorp (Agterberg Center), South Africa, 23–25 September 2008. African Traditional Religions are still practiced today, along with Christianity and Islam. This left them in a very uncomfortable dilemma when rank and file Xhosa Christians were unwilling to abandon the customs. peace despite different religious tradition. © 2008-2021 ResearchGate GmbH. Abstract: The inception, evangelization and missionary activities of Christianity and Islam in of traditional African religion alongside their professed beliefs. , pp. Traditional African religion is very popular and arrived here with our North and West African ancestors. This actually means that in AIR, there is an afterlife, The rst preliminary statement on the salvation in AIR starts, covenant of love between God and mankind by creation, correct to say that African religious systems of ancestors, on that revelation and according to Oborji, it is also based on, the Africans’ pre-Christian idea of salvation and the security. (ix) A traditional African marriage may be dissolved on certain grounds, but the Christian marriage is a life-long union. This statement is relevant to the way the Church should deal with traditional African beliefs. Christian worship is done in churches while African traditional religion, worship is done in sacred places for example shrines and caves, under trees, grave yards. spirits, ancestors, one’s family and community, but, 2002:23). In christianity, they believe that God is the alpha and omega, and in traditional African religion, they also believe the same. The evangelistic mandate of Christianity and the very nature of Jehovah God encompasses all ethnic groups on the planet. 1 His book, African Religions and Philosophy (London: Heinemann Educational Books, 1980), is a small compendium on the meaning of life in traditional and modern African society. As in most of sub-Saharan Africa, ATR is the indigenous religion … The principal objective of postcolonial feminism is to rethink the oppression of women through the lens of colonization and slavery. contexts. Christianity, Islam and other religions in Africa. AIR, ‘fetishists’, ‘primitive’ (Mercado 2004, 2005:93–104). As its Saidian-inspired title, Guided by a critical race praxis for educational research lens, the authors worked individually alongside their students in a K–12 or higher education classroom, embracing spaces of tension derived from the push and pull between oppression and liberation. Unlike the colonial encounter with AIR, which was characterised by hostility and the condemnation of AIR, the postcolonial encounter should be characterised by mutual respect, understanding, tolerance, and some level of freedom, liberation and genuineness. about serious ignorance on the part of the Christians. The most important thing is that in the new South Africa religion and spirituality are used to create greater understanding and harmony rather than to divide people as was done in the past. In addition, the description of Bascom and Herskovits (1959) is still correct when they say: is to be seen in worship of African deities, the homage. Christianity, from its inception, has always demonstrated a conscious effort to communicate the gospel in ways that engender transformation. Christianity in Africa and in most parts of Africa … This accounts for the varying figures that are sometimes seen in . Academia.edu uses cookies to personalize content, tailor ads and improve the user experience. By the beginning of the twentieth century, only the campaign against utywala and other alcoholic beverages had been an unqualified 'success' in that abstention was accepted in practice as a requirement for membership in good standing in almost all mission churches. Its authors develop a complex understanding of the articulation of gender and race relations, and constructively call into question knowledge produced by White feminists. does not necessarily mean indigenous. This paper attempts to reappraise his views on salvation from a theological point of view. Islam has been in Africa for so long and has become so acculturated to the African landscape that some scholars have argued that it is a traditional African religion. This re-ligion is found in almost all the activities of the African man. It seems Christianity has done the most in affecting the conscience of the black person in Africa. The argument in this paper is that sub-Saharan Africa should yearn for a paradigm shift not only to ensure the decolonisation of the RE curriculum, but also crucially to challenge embedded colonial residues inherent in stakeholders ‘manning the gates’ ensuring that decolonised RE is supported and implemented effectively in the curriculum and schools. In African and Asian societies, European colonial powers tried to change the marriage customs of indigenous populations-for instance regarding polygamy and arranged marriages- but sooner or later they had to adapt themselves and their colonial administrations in order to avoid major resistance. Narrative inquiry as a philosophical framework was applied, which presupposes equality between the researcher and the participant, the unmediated representation of words as data, the researcher as auto-ethnographer and respectful submission to subjectivity. Its study has to go hand-in-hand with the study of the people who practise the religion. John S. Mbiti . indigenous practices (Mercado 2004, 2005:99). The article suggests a sharp measure against this ideology. There are common beliefs in Africa although the continent is a large with many different cultures and PDF | There is a bond between the African-American Religion and the white Christianity in USA. 8189. (1998), adapted by the authors to suit the contents of the participants’ God talk. For more on African religions, see the related Oxford Bibliographies articles on African Traditional Religion and Islam in Africa. No longer was reference made to African culture, it became barbarism. african traditional religion and christian faith Clearly a central concern for Bediako’s thesis is the pursuit of continuity between African traditional religion and the Christian faith. In fact. Secondly, the ‘God-images in Africa’ were applied. 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