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Spirituality Rooted in Africa

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Obeah. Yorubaland. African American Paths. Other Africana Libraries. Traditional African religion. The indigenous religious beliefs and practices of African peoples include various traditional religions.[1][2] While generalizations of these religions are difficult, due to the diversity of African cultures, they do have some characteristics in common. Generally, they are oral rather than scriptural,[3][4] include belief in a supreme being, belief in spirits and other divinities, veneration of ancestors, use of magic, and traditional medicine.[5][6] The role of humanity is generally seen as one of harmonizing nature with the supernatural.[7][8] Terminology[edit] African traditional religion, African traditional religions, Indigenous African religions are all common terms used to discuss the subject of indigenous faiths found within Africa.

Each term is debated among scholars. Classification and statistics[edit] An early 20th century Igbo medicine man in Nigeria, West Africa the "primal-indigenous" religions are primarily tribal and composed of pre-colonization peoples. Ceremonies[edit] Africa Traditional Religious System as Basis of Understanding Christian Spiritual Warfare - Lausanne Movement. I. Introduction The primary objective of this paper is to define the African traditional religious system as the basis of understanding Christian spiritual warfare within an African context.

This background is essential to any application of Christian spirituality in Africa. For this reason, the paper serves only as an introduction to the application of Christian spirituality in Africa. II. African traditional religious system has the following components: A. There are four foundational religious beliefs in the traditional religions: (1) the belief in impersonal (mystical) power(s); (2) the belief in spirit beings; (3) the belief in divinities/gods and (4) the belief in the Supreme Being. 1.

What is the influence and impact of this dominant religious belief in impersonal and mystical powers upon the whole of traditional African life? The belief in the impersonal (mystical) power is dominant and pervasive in traditional African religious thought. 2. What Constitutes the Spirit World? 3. African Spirituality - Anthropology of Religion. Africa is the site of the earliest known evidence of the existence of man (, found in Chad in 2002, a hominid 6 to 7 million years old). It is also thought to be the cradle of civilization.

Religion in Africa is extremely varied, as are the people. From Christianity and Islam to Traditional African Religions, the people of Africa are a spiritual people and an extremely diverse people. The Tuareq of West Africa are Muslim for the most part but are Matrilineal (not matriarchal, however). The women in these nomadic tribes do not wear the veil, but the men do (see: ). As an example of extreme diversity of religion, we see among the religions in the country of Sudan: Sunni Islam, Catholicism, many differing African Traditional Religions, and pyramids dotting the landscape from the ancient Egyptian-like culture of Nubia (see Meroe/Nubian religion: Black Kingdoms of the Nile: ). Matrilineal/Matrilocal Bemba of Zambia: Bemba and Patrilineal Baganda of Uganda: Time To Worship The African God - Religion. ACCRA - W.E.B. DU BOIS CENTER - JULY 10, 1998by Professor Molefi Kete Asante I am pleased that you have come to hear my lecture tonight and I want to thank the organizers of this event for their diligence and generosity.

In particular I would like to publicly thank Dr. Kofi Anyidiho, and Executive Director Moore, the staff and the Board of the DuBois Center for making this occasion possible. I give praise to Nyame, Asase Yaa, and the Nananom nsamanfo for whatever clarity I am able to share with you. I shall begin my lecture with a conclusion: Until an African leader publicly acknowledges, honors and prays to an African God, we Africans will continue to be viewed as pathetic imitators of others, never having believed in ourselves.

So powerful is the concept of religion when we discuss it in connection with civilization that to deny the validity of one's religion is to deny the validity of one's civilization. Traditions Our African history has been a recent escapade of forgetfulness. History. How God Became African | ter Haar, Gerrie. 136 pages | 6 x 9 Cloth 2009 | ISBN 978-0-8122-4173-0 | $34.95s | £23.00 | Add to cart View table of contents "The subject of How God Became African is of crucial importance, and its presentation is cogent, clear, and well organized. I can think of no book covering quite the same ground. "—Andrew F. Walls, Center for the Study of Christianity in the Non-Christian World, Edinburgh University Through the efforts of Western missionaries and home-grown churches and evangelists, Christianity has taken root in Africa with astonishing speed, to the point that Africa is now considered one of the heartlands of world Christianity.

In How God Became African , Gerrie ter Haar focuses in particular on the importance of African beliefs about the spirit world and spiritual power and their relationship with Christianity. Gerrie ter Haar is Professor of Religion and Development at the Institute of Social Studies, The Hague. African Spirituality: On Becoming Ancestors by Anthony Ephirim-Donkor - Reviews, Discussion, Bookclubs, Lists. Ancestral Voices | Reconnecting to ancestral wisdom…

African Spiritual Awakening | Spirit Possession | New African Spirituality. The God Delusion...Why God Never Existed Summary Piece. “ Nothing is more easy than to acquire of heathen savages the character of their creed and during the conversation impart to them great truths and ideas that they have never heard before, and presently have these come back again as articles of their own original faith, when in reality they are but the echoes of one’s own thought” Henry Callaway This paper will explore the often ignored relationship between Christianity and what Mignolo terms coloniality. This paper will examine whether the missionary effort adhered to its rhetoric or whether it is merely “empty talk”. More importantly this paper examines the reality of Christian Missionary actions in conjunction with missionary discourse. I’m too sexy for faux monotheism ‘ The gods, leaving the earth, will return to heaven; they will abandon Egypt.

This country, which was once the home of the holy liturgies, now, bereft of its gods, will never again enjoy their presence. Africa and the “simulated “God Olorun Oluwa Eledumare Olodumare Egbesu. OrishaNet: The World of the Orishas and Santeria. Santería: The Religion, Faith, Rites, Magic - Migene González-Wippler. Encyclopedia of the African Diaspora: Origins, Experiences, and Culture. A-C ... Exploring Africa. Module Fourteen: Religion in Africa Student's Edition Activity Two: Indigenous African Religions: Explore While it is true that Africans do not have a word equivalent to the term "religion" there are a number of terms in African languages that describe activities, practices, and a system of thought that corresponds to closely to what most Westerners mean by religion.

African religions are often closely associated with African peoples' concepts of ethnic identity, language and culture. They are not limited to beliefs in supernatural beings [God and spirits] or to ritual acts of worship, but effect all aspects of life, from farming to hunting, from travel to courtship. Like most religious systems [including Christianity, Islam, Judaism] African religions focus on the eternal questions of what it means to be human: what is the meaning of life, and what are the correct relations among humans, between humans and spiritual powers, and with the natural world? God is creator of all things. The African origins of civilization, religion, yoga mystical spirituality, ethics philosophy and a history of Egyptian yoga: Muata Ashby: 9781884564505:

The Story of Africa| BBC World Service. Wonders of the African World - Episodes - Slave Kingdoms. Historically, West Africa is associated with the slave, gold and ivory trades, perhaps most often the former. West Africa is also the place of origin of vodou, the only indigenous African religion to survive the trans-Atlantic slave trade and remain in practice in the Americas today. The historical roots of racial discrimination in the United States today can be traced back to North American slavery and the kidnapping of more than 20 million Africans. It is easily assumed, therefore, that the African slave trade pit brutal, gun-wielding European slaver traders against unsuspecting, passive African victims.

While the Dutch, Spanish, Portuguese, English and French slave traders were often brutal, they were not always working alone -- many Africans were also complicit in this victimization. In fact, Europeans often acted as junior partners to African rulers, merchants, and middlemen in the slave trade along the West African coast from the mid-15th century on. Sacred Texts: African Religion. Sacred-texts home OCRT: Santeria OCRT: Vodun Australian Native American Buy CD-ROM Buy Books on African Spirituality South Africa The Bantu West and Central Africa Comparative African-American Caribbean Rastafarianism Vodun History Ultimately, we are all Africans. Studies of mitochondrial DNA have proven that all human beings are descended from a small population (less than a hundred individuals) that emerged from Africa about 60,000 years ago.

The earliest written religious texts as well as the first documented monotheistic religion also developed in Africa. During the European dark ages, many ancient manuscripts were preserved in African libraries in places such as Ethiopia and Timbuctoo. This section has texts on the traditional spirituality of Sub-Saharan Africa, as well as their descendants in the New World. Finding books about African religion and spiritual beliefs in the public domain was not difficult.

The texts here are provided for scholarly purposes. South Africa The Bantu Vodun. Pdf/lights3_tanyi.pdf. Africa Speaks Reasoning Forum - Index. African Philosophy Resources: Religion. The influence of spiritual beliefs and prac... [J Am Geriatr Soc. 2005. Sweet Chariot: the story of the spirituals. As they had done in the Motherland, the early African slaves came together as a community to share stories of their daily lives, to worship God, and to pay homage to their ancestors through music and dancing.

The gatherings where the slaves joined together to create this new music appeared to be religious in nature and did possess some elements of Christianity. But the gatherings were truly more "spiritual" in nature, in that they were designed to create new kinship bonds and indoctrinate members with the hopes and values held by the community proponents of this Africanized Christianity. The conversion process was gradual, and the result was a creative blend of African traditions and Christianity, creating a new, transformed religion different in form and substance from the religion of the slave holder....

Arthur C. Jones, Wade in the Water: The Wisdom of the Spirituals The creation of the spirituals was not merely useful, but imperative. As observed by James H. John S. African Diaspora. Ackah, William. Pan-Africanism, Exploring the Contradictions: Politics, Identity, and Development in Africa and the African Diaspora. Brookfield, VT: Ashgate, 1999. 123 pp. Adeleke, Tunde. "Black Americans, Africa and History: A Reassessment of the Pan-African and Identity Paradigms. " Adu-Gyamfi, Yaw. Hasty, Jennifer. Afnan, Abu'l-Qasim. Akyeampong, Emmanuel. Ali, Munir M. Ali, Shanti Sadiq. Almquist, Steve. Amoko, A O. Anyinefa, Koffi. Asante, Molefi Kete.

Austerlitz, Paul. Azevedo, Mario, ed. Badejo, Deidre L. Baptiste, Fitzroy A. Beier, Ulli, ed. Bonnett, Aubrey W. and G. Bogues, Anthony. Brunson, James E. and Runoko Rashidi. Balutansky, Kathleen M. Carby, Hazel V. Cathran, Mary E. Chauhan, R. Chivallon, Christine. Christian, Mark. Clague, Mark. Clarke, John Henrik. Clarke, John Henrik. Cogdell DjeDje, Jacqueline. Conniff, Michael L. and Thomas J. Conyers, James L., Jr., ed. Conyers, James L., Jr. Conyers, James L, Jr. Counter, S. Counter, S. Covin, David.

Covin, David. Drake, St. Afro-Caribbean Religions: An Introduction to Their Historical, Cultural, and ... - Nathaniel Samuel Murrell. Omo Obatala Egbe. OMOLU BY: Brenda Castro. Omolu Candomblé and its Orishas "Candomblé is a holistic system, comprised of culinary arts, apothecary, the art of placement, dealing with colors, visual arts, music, poetry, oral literature, and dance" (Ana Scott). Candomblé is a well known religion in Brazil, although the practices evolve from Africa. Candomblé is not necessary perform, but is sacred and endeavour. Known as a national practice in Brazil, Candomblé is significant by marking the state of Bahia. Known for almost 300-400 years Candomblé is still practice today. Life of Omolu Sacred Leaves of Candomble by By Robert A. Omolu was born before his brother Oxumaré. Alt=""id="BLOGGER_PHOTO_ID_5333008781699577250" /> Soon after Omolu was born he was contaminated by smallpox.

Omolu was therefore raised by the sea. The reason why Omolu is all covered is for the fact that he is deformed. After a period of time Omolu showed that he indeed had attribute of knowledge and understanding of human nature and diseases. Ceremony Dance Works Cited. African Mysticism. African spirituality is strong in the Casamance. We have a marabou (witch doctor) in the family who is available to discuss this, show you traditional medicines in the bush and to provide you with your own gris-gris . “Everyone I know here wears a gris- gris and there’s a gris-gris for every occasion – to find a lover, to become pregnant, for protection and even very strong ones that will protect you from knife or bullet wounds.

The gris-gris is a perfect fusion of new and old. Koranic script blessed by a Marabou and then wrapped tightly and sewn into a piece of leather and worn on a specific part of the body. The strength depends on the strength of the Marabou. The Koumpo After walking and sweating through giant baobab and kapok trees I found myself in a remote forest village miles from roads or power lines. People stepped into the circle, strutted across to a member of the opposite sex where they quickly turned and ran back. Then the koumpo arrived – or rather three koumpo’s. Email. Mysticism in African Thought – Dictionary definition of Mysticism in African Thought. The term mysticism typically denotes a complex of beliefs and practices related to the personal experience of the divine. Much, although not all, mystical thought and practice derives from or draws upon formal religious doctrines, emphasizing reflective, introspective, and meditative practices as the keys to cultivating perception and awareness that will ultimately lead to knowledge of and communion with the divine.

When one turns to mysticism in African thought, and specifically to the mystical tenets extant in indigenous religious beliefs and practices, the common Western definition is necessarily altered. Mysticism continues to describe the realm of interaction between humanity and the divine or supernatural, but owing to the prevailing nature of indigenous African belief systems, the orientation and manifestations of mystical practices are of a different character. Cosmology and Interaction African cosmology, in general, posits three categories of agents: God, spirits, and man. The Sacred Forest | Center of Indigenous African Spiritual Traditions in SF Bay Area. Religion in Africa on the Internet. Welcome to the Afrocentric Experience.

AAKHUAMUMAN AMARUKA ATIFI MU - ODWIRAFO. The Aakhuamu (Akwamu) people are a sub-group of the Akan (ah-kahn') ethnic group who live primarily in the West Afurakani/Afuraitkaitnit (West African) countries of Ghana and Ivory Coast. There are over 20,000,000 Akan people in Afuraka/Afuraitkait (Africa). Yet, there are millions of Afurakanu/Afuraitkaitnut (Africans) in the americas, the Caribbean and europe who are of direct Akan Ancestry as well---physically/genetically and spiritually.

Millions of Akan people were captured as prisoners of war in Afuraka/Afuraitkait (Africa) and were subsequently forced into enslavement in the western hemisphere. Once in the americas and the Caribbean, many of us freed ourselves from enslavement permanently by taking up arms, killing the white slavers, killing the family and staff of the white slavers and burning down the plantations.

We would then migrate to certain areas and establish independent, sovereign nations. [See: Note on the Origin of the Name Nyame in Ancient Khanit and Kamit] The Seven African Powers » Santeria Church of the Orishas.