{"id":1165,"date":"2022-03-18T10:43:00","date_gmt":"2022-03-18T08:43:00","guid":{"rendered":"https:\/\/support.centreforelites.com\/african-traditional-religion\/"},"modified":"2024-03-15T01:09:47","modified_gmt":"2024-03-14T23:09:47","slug":"african-traditional-religion","status":"publish","type":"post","link":"https:\/\/support.centreforelites.com\/en\/african-traditional-religion\/","title":{"rendered":"AFRICAN TRADITIONAL RELIGION"},"content":{"rendered":"

 This article introduces you to what African Traditional Religion is all about, its <\/span>beliefs, rituals and practices.<\/span> Religion is found in every human society. It is a sacred institution which educates persons on his\/her beliefs and practices in relation to the divine being. <\/span><\/p>\n

The Traditional Religion in Africa is regarded as the cohesive factor in the society. Its aim among others is to foster peace and harmony and uphold moral values in African society. Hence religion permeates the African society. Culturally, African became religious from the cradle unlike Islam or Christianity which emphasizes personal conversion.<\/span><\/p>\n

\"African<\/a><\/span><\/p>\n

<\/span><\/p>\n

Religion can be explained as a set of beliefs concerning the cause, nature, and purpose of the universe, especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs.<\/o:p><\/span><\/p>\n

Eight elements<\/a> of religions<\/o:p><\/span><\/b><\/p>\n

    \n
  1. Belief system <\/span><\/b>or worldview<\/b>: Many beliefs that fit together in a system to make sense of the universe and our place in it.<\/span><\/o:p><\/span><\/li>\n
  2. Community<\/span><\/b>: The belief system is shared, and its ideals are practiced by a group.<\/span><\/o:p><\/span><\/li>\n
  3. Central stories\/myths<\/span><\/b>: Stories that help explain the beliefs of a group; these are told over and over again and sometimes performed by members of the group. They may or may not be factual.<\/o:p><\/span><\/li>\n
  4. Rituals<\/span><\/b>: Beliefs are explained, taught, and made real through ceremonies.<\/o:p><\/span><\/li>\n
  5. Ethics<\/span><\/b>: Rules about how to behave; these rules are often thought to have come from a deity or supernatural place, but they might also be seen as guidelines created by the group over time.<\/o:p><\/span><\/li>\n
  6. Characteristic emotional experiences<\/span><\/b>: Most religions share emotions such as awe, mystery, guilt, joy, devotion, conversion, inner peace, etc.<\/o:p><\/span><\/li>\n
  7. Material expression<\/span><\/b>: Religions use things to perform rituals or to express or represent beliefs, such as: statues, paintings, music, flowers, incense, clothes, architecture, and specific sacred locations.<\/o:p><\/span><\/li>\n
  8.  <\/span>Sacredness<\/span><\/b>: Religions see some things as sacred and some not sacred (or profane). Some objects, actions, people and places may share in the sacredness or express it.<\/o:p><\/span><\/li>\n<\/ol>\n

     <\/span><\/span><\/b>Mbiti (1969:11-17) <\/span>describes<\/span>African <\/span><\/span>R<\/span>eligion generally in five parts: <\/o:p><\/span><\/p>\n

    (ii)              <\/span><\/span><\/span>relig<\/span>ious <\/span>pr<\/span>actices,<\/span>ce<\/span>remonies <\/span>and <\/span>festivals through which people express themse<\/span>lves in practical term<\/span>s; <\/o:p><\/span><\/p>\n

    (iii)            <\/span><\/span><\/span>religio<\/span>us objects and places which <\/span>people <\/span>have <\/span>set <\/span>apart <\/span>as <\/span>be<\/span>ing <\/span>holy <\/span>and <\/span>sacred; <\/span><\/o:p><\/span><\/p>\n

    (iv)             <\/span><\/span><\/span>values and <\/span>morals <\/span>which <\/span>deal <\/span>with ideas <\/span>that <\/span>safeguard <\/span>and <\/span>uphold<\/span>th<\/span>e <\/span>life <\/span>of <\/span>the <\/span>people <\/span>in <\/span>their <\/span>relationship <\/span>with <\/span>one <\/span>another and <\/span>the <\/span>world <\/span>around <\/span>them<\/span>, <\/span>and; <\/span><\/o:p><\/span><\/p>\n

    (v)               <\/span><\/span><\/span>religious officials <\/span>and <\/span>leaders <\/span>who conduct religious cerem<\/span>onies, sacrifices, form<\/span>al prayers and divination.<\/o:p><\/span><\/p>\n

    As <\/span>seen <\/span>in <\/span>the <\/span>five <\/span>parts <\/span>above, <\/span>African <\/span>religion <\/span>is <\/span>an <\/span>essentia<\/span>l <\/span>part <\/span>of <\/span>African <\/span>life. Its influence <\/span>covers <\/span>all <\/span>of <\/span>life, <\/span>fr<\/span>om birth <\/span>to <\/span>death.  <\/span><\/span>People<\/span>find <\/span>re<\/span>ligion <\/span>useful <\/span>and <\/span>m<\/span>eaningful<\/span>in their <\/span><\/span>lives<\/span> <\/span>and <\/span>therefore,<\/span>it <\/span>sp<\/span>reads <\/span>f<\/span>reely in<\/span>the <\/span>community.  <\/span><\/span>Th<\/span>ey <\/span>te<\/span>ach <\/span>it <\/span>inf<\/span>orm<\/span>ally <\/span>to <\/span>their children <\/span>through conversation, <\/span>proverbs and m<\/span>yths as well as through practice.  <\/span><\/span>Young people also <\/span>learn<\/span>about <\/span>it <\/span>through<\/span>partic<\/span>ipation <\/span>in <\/span>religious <\/span>cerem<\/span>onies<\/span>, <\/span>festivals <\/span>and <\/span>rituals<\/span>.<\/span> <\/span><\/o:p><\/span><\/p>\n

    R<\/span>eligion <\/span>tells <\/span>African <\/span>people <\/span>how <\/span>the <\/span>universe <\/span>was created, <\/span>why hum<\/span>ans <\/span>occupy <\/span>a <\/span>special place in the schem<\/span>e <\/span>of things, why natural disasters occur, why som<\/span>e <\/span>people trium<\/span>ph while others <\/span><\/span>fail<\/span>and why everyone m<\/span>ust suffer and eventually <\/span>d<\/span>i<\/span>e. People <\/span>s<\/span>eek <\/span>to <\/span>exp<\/span>l<\/span>ain <\/span>experiences <\/span>and <\/span>even<\/span>ts <\/span>by <\/span>attribut<\/span>ing <\/span>them to<\/span>causes with explanations that can only be found in religi<\/span>on. In short, religion is a m<\/span>ajor source of giving <\/span>m<\/span>eaning <\/span>to <\/span>life. This <\/span>fact <\/span>is <\/span>particular<\/span>ly, though not exclusively, <\/span>evident in regard to trag<\/span>ic even<\/span>ts and cris<\/span>es in people\u2019s lives. In these situations, religion can provide explana<\/span>tions<\/span>.  <\/span><\/span><\/span>R<\/span>eligio<\/span>us <\/span>belief <\/span>sys<\/span>t<\/span>em also <\/span>m<\/span>a<\/span>inta<\/span>ins <\/span>and <\/span>e<\/span>nhances the <\/span>self-concept <\/span>of <\/span>individual m<\/span>e<\/span>mbers <\/span>of <\/span>the <\/span>community.<\/span> <\/span>T<\/span>hus <\/span>religion<\/span>m<\/span>ay <\/span>enhance <\/span>that feeling of unconditional regard th<\/span>rough the belief that \u201cGod loves m<\/span>e\u201d. <\/o:p><\/span><\/p>\n

    Af<\/span>rican <\/span>religio<\/span>n <\/span>is <\/span>entire<\/span>ly a <\/span>lived <\/span>religion<\/span>and <\/span>not <\/span>a <\/span>doctrinal <\/span>one. It <\/span>requires <\/span>no for<\/span>m<\/span>al <\/span>induction. <\/span>One <\/span>is <\/span>born <\/span>into <\/span>it <\/span>and <\/span>learns <\/span>it <\/span>throughout <\/span>one\u2019s life <\/span>through <\/span>norm<\/span>a<\/span>l socialisation. In <\/span>no <\/span>way <\/span>is <\/span>anything <\/span>underst<\/span>ood <\/span>apart <\/span>from <\/span>the <\/span>context <\/span>of <\/span>a <\/span>Suprem<\/span>e <\/span>Being, the <\/span>ances<\/span>tors <\/span>and <\/span>the <\/span>spirits. As a <\/span>result, <\/span>rev<\/span>eren<\/span>ce <\/span>m<\/span>ust <\/span>be <\/span>accorded <\/span>to <\/span>the <\/span>world <\/span>and <\/span>what <\/span>is in it and around it.  <\/span><\/span>This is not only a religious, but <\/span>also <\/span>a <\/span>moral <\/span>requirem<\/span>ent, <\/span>for every <\/span><\/span>person if <\/span>he<\/span>\/she<\/span>is going to survive in the<\/span> world and community in which <\/span>he<\/span>\/she<\/span>lives.<\/o:p><\/span><\/p>\n

    African <\/span>religion is comm<\/span>unity-oriented. Af<\/span>rican  <\/span><\/span>re<\/span>ligion  <\/span>f<\/span>unctions  <\/span><\/span>m<\/span>ore  <\/span>on  <\/span><\/span>a  <\/span><\/span>communal  <\/span><\/span>than  <\/span><\/span>an  <\/span><\/span>individual  <\/span><\/span>basis, theref<\/span>ore, <\/span>it <\/span>does <\/span>not <\/span>m<\/span>atter <\/span>whether <\/span>the <\/span>ind<\/span>i<\/span>vidual <\/span>ac<\/span>ce<\/span>pts <\/span>all <\/span>its <\/span>b<\/span>elief<\/span>s. Addition<\/span>ally, because <\/span>th<\/span>is <\/span>relig<\/span>ion <\/span>belongs<\/span>to <\/span>all <\/span>m<\/span>e<\/span>mbers of<\/span>the <\/span>comm<\/span>unity, <\/span>no <\/span>indiv<\/span>i<\/span>dual <\/span>m<\/span>e<\/span>m<\/span>b<\/span>er <\/span>of <\/span>the society <\/span>can <\/span>stand <\/span>apart <\/span>and <\/span>reject <\/span>the <\/span>whole <\/span>of <\/span>his\/her <\/span>people\u2019s<\/span>religion. To <\/span>do <\/span>s<\/span>o, <\/span>would m<\/span>ean <\/span>to <\/span>cut <\/span>him<\/span><\/span>self<\/span>\/<\/span>herself of<\/span>f <\/span>f<\/span>rom the<\/span>total <\/span>lif<\/span>e <\/span>of <\/span>his\/her <\/span>community. Therefore, <\/span>even <\/span>if <\/span>an individu<\/span>al <\/span>converts <\/span>to <\/span>another <\/span>relig<\/span>ion, <\/span>it <\/span>does <\/span>not necessarily <\/span>m<\/span>ean <\/span>that <\/span>the <\/span>perso<\/span>n <\/span>entirely abandons <\/span>his\/her <\/span>own <\/span>religion<\/span> <\/span>(African Traditional Religion).  <\/span><\/span><\/o:p><\/span><\/p>\n

    Supreme Being<\/span><\/b><\/o:p><\/span><\/p>\n

    Zam<\/span><\/span>bian Traditionalists<\/span> <\/span>strongly <\/span><\/span>believe<\/span> <\/span>in <\/span>God <\/span>as <\/span>\u201cMaker <\/span>of heaven <\/span>and <\/span>earth\u201d.  <\/span><\/span>They<\/span>believed <\/span>that <\/span>God lives<\/span>in <\/span>the <\/span><\/span>sky<\/span> <\/span>and <\/span>can <\/span>see <\/span>everywhere.  <\/span><\/span>Therefore, <\/span>am<\/span>ongst <\/span>th<\/span>e <\/span>tribes <\/span>of Zam<\/span>bia, <\/span>G<\/span>o<\/span>d <\/span><\/i><\/span>i<\/span>s <\/span>gener<\/span>ally <\/span>ca<\/span>lled <\/span>Lesa, <\/span>Mulungu,<\/span>Mulimu<\/i>, and <\/span>Mwami<\/span><\/i>, <\/span>but <\/span>there <\/span><\/span>are<\/span> <\/span>also various <\/span>other <\/span>nam<\/span>es.  <\/span><\/span>These<\/span>nam<\/span>es <\/span><\/span>are<\/span> <\/span>relate<\/span>d to <\/span>God\u2019s <\/span>creation <\/span>and <\/span>o<\/span>t<\/span>her <\/span>activ<\/span>ities <\/span>carried out <\/span>by <\/span>God <\/span>a<\/span>m<\/span>ong <\/span>people. For <\/span>exam<\/span>ple, <\/span>a<\/span>m<\/span>ong <\/span>the <\/span>Lunda <\/span>and <\/span>Luvale <\/span>tribes <\/span>of <\/span>North- Western <\/span>province <\/span>God <\/span><\/span>i<\/span>s <\/span>called Kalunga<\/i>, <\/span>denoting <\/span>the <\/span>f<\/span>orce <\/span>or <\/span>power <\/span>behind <\/span>the <\/span><\/span>rain, thunder<\/span> <\/span>and <\/span>lightning.  <\/span>The <\/span>La<\/span>m<\/span>bas <\/span>often <\/span><\/span>designate<\/span> <\/span>God <\/span>as <\/span>Liulu<\/i>, which m<\/span>eans in the first place \u2018the heaven\u2019.  <\/span><\/span><\/span>This i<\/span>s consistent with the Lam<\/span>bas understanding of God\u2019s location.<\/o:p><\/span><\/p>\n

    Lesa <\/span>is <\/span>b<\/span>elieved<\/span>to <\/span>be <\/span>the <\/span>crea<\/span>tor <\/span>o<\/span>f all <\/span>th<\/span>ings, of the abantu (people) who live in the realm<\/span>, <\/span>those <\/span>working <\/span>on <\/span>the <\/span>sun <\/span>and <\/span>the <\/span>m<\/span>oon, <\/span>those <\/span>in<\/span> <\/span>charge <\/span>of <\/span>the <\/span>abode <\/span>of <\/span>the dead, those guarding the anim<\/span><\/span>als <\/span>and of the abantunshi (hum<\/span>an beings), those on the earth, <\/span>who <\/span>are <\/span>subject <\/span>to <\/span>im<\/span>ikowa <\/span>or <\/span>clan <\/span>distinctions.  <\/span>In <\/span>addition <\/span>to <\/span>the <\/span>m<\/span>aterial creation <\/span>and that <\/span>of <\/span>th<\/span>e <\/span>di<\/span>fferent<\/span>types <\/span>of <\/span>abantu,<\/span>God <\/span>is <\/span>s<\/span>aid <\/span>to <\/span>h<\/span>ave crea<\/span>ted <\/span>th<\/span>e ifibanda (demons).<\/o:p><\/span><\/p>\n

    Thus, God was also seen as the source of evil or the ultimate <\/span>origin <\/span>of <\/span>ev<\/span>il.  <\/span><\/span><\/span>While <\/span>the African would adm<\/span>i<\/span>t <\/span><\/span>that God does good things, <\/span>he<\/span>\/she<\/span> would also m<\/span>aintain that G<\/span>od does things <\/span>which <\/span>are <\/span>not <\/span>good.  <\/span><\/span>God <\/span>can <\/span>either <\/span>send <\/span>th<\/span>e rain or withhold it.  <\/span><\/span>God can give life, but can also send<\/span> <\/span>death and diseas<\/span>e.  <\/span>The Afri<\/span>can, therefore, som<\/span>etimes questions God\u2019s goodness.<\/o:p><\/span><\/p>\n

    In <\/span>addition,<\/span>God <\/span>tended <\/span>to <\/span>be <\/span>seen <\/span>in <\/span>term<\/span>s <\/span>of function rather than in term<\/span>s <\/span>of <\/span>morality. <\/span>\u201cGod i<\/span>s <\/span>not <\/span>pictured <\/span>in <\/span>an <\/span>ethical-s<\/span>piritual <\/span>relationship <\/span>with <\/span>hum<\/span>ans <\/span>which <\/span>w<\/span>ould <\/span>result <\/span>in <\/span>future<\/span> <\/span>\u2018life <\/span>or <\/span>death\u2019.  <\/span><\/span>Hum<\/span>ans <\/span>turned <\/span>to <\/span>God <\/span>because they needed rain or they wanted good crops or m<\/span>any <\/span>children,<\/span>not <\/span>because <\/span>they <\/span>r<\/span>eally <\/span>wanted <\/span>God <\/span>then <\/span>or <\/span>in <\/span>the <\/span>future<\/span>\u201d. Consequently, <\/span>m<\/span>any <\/span>rejoiced<\/span>to <\/span>find <\/span>belief <\/span>in God already <\/span>present in culture and language.<\/span> <\/o:p><\/i><\/span><\/p>\n

    As <\/span>a <\/span>result, <\/span>the <\/span>focus <\/span>w<\/span>as <\/span>placed <\/span>m<\/span>ore <\/span>on the <\/span>comm<\/span>unity <\/span>or <\/span>th<\/span>e <\/span>horizo<\/span>ntal <\/span>dim<\/span>ension, <\/span>rather than <\/span>on <\/span>the <\/span>vertical<\/span>(God-hum<\/span>an) <\/span>relationship <\/span>a<\/span>nd <\/span>this <\/span>community <\/span>did <\/span>not <\/span>end <\/span>with <\/span>death.  <\/span><\/span>In a<\/span>real <\/span>sense <\/span>the <\/span>comm<\/span>unity <\/span>extended <\/span>beyond <\/span>those <\/span>who <\/span>were <\/span>now <\/span>living <\/span>to <\/span>those <\/span>who <\/span>had gone <\/span>before.  <\/span><\/span><\/span>T<\/span>he <\/span>African <\/span>fam<\/span>ily <\/span>is <\/span>a single<\/span>continuing <\/span>unit <\/span>conscious<\/span>of no <\/span>radical <\/span>distinction <\/span>of <\/span>be<\/span>ing <\/span>between <\/span>the <\/span>living <\/span>and <\/span>the dead.  <\/span><\/span>Therefore, the dead constitute the invisible part of the fam<\/span>ily, clan or tribe\u201d. <\/span>D<\/span>espite this <\/span>circum<\/span>st<\/span>antial <\/span>relationship, <\/span><\/span>African Traditionalists<\/span> still <\/span><\/span>teach<\/span> <\/span>their <\/span>children how <\/span>to <\/span>give <\/span>a <\/span>pre–<\/span>em<\/span>inent <\/span>place <\/span>to <\/span>the <\/span>Suprem<\/span>e <\/span>Being <\/span>and <\/span>to <\/span>accord the respect and love re<\/span>quired<\/span>by <\/span>that <\/span>Being.<\/o:p><\/span><\/p>\n

    Spirit World<\/span><\/b><\/o:p><\/span><\/p>\n

    African traditionalists believe <\/span>that <\/span>the <\/span>earth <\/span><\/span>i<\/span>s <\/span>inhabited by <\/span>spirits <\/span>and <\/span>ghosts <\/span>who <\/span><\/span>are<\/span> <\/span>invisible <\/span>to <\/span>the uninitiated. These <\/span>creatures <\/span><\/span>ar<\/span>e <\/span>m<\/span>alevolent <\/span>an<\/span>d <\/span>were <\/span>used <\/span>by <\/span>people of <\/span>the <\/span>cult.  <\/span><\/span>Other people, <\/span>how<\/span>ever, <\/span>could <\/span>be <\/span>protected agains<\/span>t <\/span>th<\/span>eir <\/span>in<\/span>trigu<\/span>e.  <\/span><\/span>Th<\/span>is <\/span>protection <\/span>was <\/span>obtained, <\/span>at <\/span>a cost, <\/span>from \u201c<\/span>m<\/span>edicine <\/span>men\u201d.  <\/span><\/span>These<\/span>evil <\/span>spirits <\/span>were <\/span>the <\/span>spirits <\/span>of <\/span>those who<\/span>had <\/span>died <\/span>in <\/span>hatred <\/span>and <\/span>who <\/span>caused <\/span>trouble <\/span>a<\/span>nd <\/span>m<\/span>i<\/span>sfortune.  <\/span><\/span>If <\/span>such a <\/span>spirit <\/span>caused <\/span>serious m<\/span>is<\/span>f<\/span>ortunes,<\/span>the <\/span>body <\/span>of <\/span>the <\/span>dead <\/span>person <\/span>whose spirit was causing the trouble was dug up and burnt <\/span>to <\/span>destroy<\/span>the <\/span>evil <\/span>spirit\u2019s<\/span>power. <\/o:p><\/span><\/p>\n

    Ancestral Spirits<\/span><\/b><\/o:p><\/span><\/p>\n

    Ancestra<\/span>l <\/span>sp<\/span>irits, while dwelling in the spirit-w<\/span>orld, <\/span>also <\/span>existed<\/span>in <\/span>another <\/span>dim<\/span>ension <\/span>of <\/span>the earth.  <\/span><\/span>They<\/span>offered <\/span>protection <\/span>against<\/span>evil <\/span>spir<\/span>its <\/span>and <\/span>ghosts.  <\/span><\/span>The <\/span>spirit-world <\/span>is <\/span>known <\/span>a<\/span>s the \u201cs<\/span>tation<\/span>\u201d<\/span> <\/span>f<\/span>rom which imm<\/span>anent ances<\/span>tra<\/span>l spir<\/span>its ope<\/span>rate.<\/span> <\/span>Th<\/span>es<\/span>e were th<\/span>e spir<\/span>its of powerful people, like great chiefs, who died be<\/span>fore any living people were born. These were more <\/span>powerful <\/span>than <\/span>the <\/span>\u201cliving-dead\u201d <\/span>and <\/span>were <\/span>responsible <\/span>for <\/span>the <\/span>well-being <\/span>of <\/span>the <\/span>whole<\/span> <\/span>community.  <\/span><\/span>They <\/span>often lived <\/span>b<\/span>esid<\/span>e <\/span>special <\/span>ho<\/span>ly places, <\/span>su<\/span>ch <\/span>as <\/span>waterf<\/span>alls, <\/span>special<\/span>trees or rocks.<\/o:p><\/span><\/p>\n

    The concept is, theref<\/span>or<\/span>e, that hum<\/span>ans live in a world satura<\/span>ted with evil spir<\/span>its, gh<\/span>osts and their <\/span>hum<\/span>an <\/span>allie<\/span><\/span>s<\/span> <\/span>and <\/span>are <\/span>constantly <\/span>in <\/span>danger<\/span>. The <\/span>Absolute <\/span>Crea<\/span>tor of all, <\/span>inclu<\/span>ding <\/span>the spiritual and physical realm<\/span>s, has veto power over the creation and delegates his powers to the spiritual <\/span>beings <\/span>in <\/span>charge <\/span>of <\/span>each <\/span>departm<\/span>ent <\/span>of <\/span>this <\/span>creation.  <\/span>Hence, <\/span>the <\/span>creato<\/span>r <\/span>does <\/span>not always interfere<\/span> <\/span>in human life. The earth, therefore, is sa<\/span>cred and perm<\/span>e<\/span>ated with good and evil, and by neutral spiritual forces w<\/span>hich can be e<\/span>xploited by hum<\/span>ans.<\/o:p><\/span><\/p>\n

    Worship and Sacrifices<\/span><\/b><\/o:p><\/span><\/p>\n

    As <\/span>far <\/span>as <\/span>worship<\/span>was <\/span>concerned, <\/span>Mbiti <\/span>(1969<\/span>:58) <\/span>asserts that <\/span>God <\/span>was <\/span>worshipped <\/span>in <\/span>a num<\/span>ber <\/span>of <\/span>ways <\/span>a<\/span>m<\/span>ong <\/span>African <\/span>peoples.  <\/span><\/span>The <\/span>first <\/span>form of <\/span>wors<\/span>hip <\/span>was <\/span>the <\/span>use <\/span>of <\/span>sacrifices (when <\/span>animals <\/span>were <\/span>killed) <\/span>and <\/span>offerings <\/span>(the presentation <\/span>of <\/span>food, <\/span>anim<\/span>al <\/span>blood <\/span>or <\/span>other item<\/span>s).  <\/span><\/span>These were given to God, the spirits, and the living-dead.  <\/span><\/span>The spirits and the living- dead <\/span>were <\/span>regarded<\/span>as <\/span>interm<\/span>ediaries<\/span>between G<\/span>od <\/span>and <\/span>people, <\/span>so <\/span>that <\/span>G<\/span>od <\/span>was <\/span>seen <\/span>as <\/span>the ultim<\/span>ate recipient.  <\/span><\/span>Mbiti (1969:61, 6<\/span>6) goes on to <\/span>lis<\/span>t som<\/span>e of the expressions of worship in African <\/span>societies, <\/span>and <\/span>indee<\/span>d, <\/span>these <\/span>are <\/span>comm<\/span>only <\/span>found <\/span>a<\/span>m<\/span>ongst <\/span>Zam<\/span>bi<\/span>an <\/span>tribes.  <\/span><\/span><\/span><\/p>\n

    The <\/span>first<\/span> <\/span>one <\/span>was <\/span>prayer, <\/span>which <\/span>was <\/span>the <\/span>commonest <\/span>act <\/span>of worship.  <\/span><\/span>Most<\/span>prayers <\/span>were <\/span>addressed<\/span>to God, <\/span>to <\/span>the <\/span>living-dead <\/span>or <\/span>other <\/span>spiritual<\/span>beings, <\/span>m<\/span>any <\/span>of <\/span>whom served <\/span>as <\/span>interm<\/span>ediaries. Prayers <\/span>wer<\/span>e <\/span>m<\/span>ost <\/span>likely<\/span>to <\/span>be <\/span>m<\/span>ade <\/span>direc<\/span>tly <\/span>to <\/span>God <\/span>when <\/span>the <\/span>rain <\/span>failed <\/span>to <\/span>com<\/span>e <\/span>or <\/span>when there <\/span>was <\/span>an <\/span>epidem<\/span>ic <\/span>of <\/span>a <\/span>particular <\/span>diseas<\/span>e.   <\/span><\/span><\/p>\n

    Secondly,<\/span>incorporating <\/span>Gods\u2019 <\/span>nam<\/span>e <\/span>into <\/span>a child\u2019s <\/span>nam<\/span>e <\/span>was <\/span>also <\/span>an <\/span>act <\/span>of <\/span>worship<\/span>and <\/span>sign<\/span>ified <\/span>th<\/span>at <\/span>the <\/span>child <\/span>had <\/span>been <\/span>bo<\/span>rn <\/span>in <\/span>answer to prayer and that the parents wanted <\/span>to <\/span>thank <\/span>God.  <\/span><\/span>In <\/span>additi<\/span>on, <\/span>it <\/span>m<\/span>ay <\/span>have <\/span>been <\/span>because <\/span>the circum<\/span>stances <\/span>of <\/span>birth <\/span>s<\/span>eem<\/span>ed <\/span>to <\/span>signify<\/span>an <\/span>attr<\/span>ibute <\/span>of <\/span>God.  <\/span><\/span><\/span><\/p>\n

    Thirdly, <\/span>the <\/span>use <\/span>of <\/span>proverbs <\/span>was another way Africans expressed re<\/span>lig<\/span>ious <\/span>id<\/span>eas <\/span>a<\/span>nd <\/span>f<\/span>eelings.  <\/span><\/span>Most African people like to sing and <\/span>God <\/span>is <\/span>often <\/span>worshipped <\/span>through <\/span>songs <\/span>which <\/span>are used in different situ<\/span>ations and rituals. African beliefs were expressed <\/span>through <\/span>concrete<\/span>concepts, <\/span>att<\/span>itudes and acts of worship.<\/o:p><\/span><\/p>\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"

     This article introduces you to what African Traditional Religion is all about, its beliefs, rituals and practices. Religion is found […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"wds_primary_category":149,"footnotes":""},"categories":[149,150],"tags":[309,84],"class_list":["post-1165","post","type-post","status-publish","format-standard","hentry","category-african-religions","category-religions","tag-ancient-religions","tag-world-religions"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack-related-posts":[{"id":671,"url":"https:\/\/support.centreforelites.com\/en\/african-traditional-religion-5-facts\/","url_meta":{"origin":1165,"position":0},"title":"African Traditional Religion – 5 Facts","author":"centreforelites","date":"April 16, 2022","format":false,"excerpt":"This article introduces you to what African Traditional Religion is all about, its beliefs, rituals and practices. Religion is found in every human society. It is a sacred institution that educates persons on his\/her beliefs and practices in relation to the divine being. The Traditional Religion in Africa is regarded\u2026","rel":"","context":"In "Blog"","block_context":{"text":"Blog","link":"https:\/\/support.centreforelites.com\/en\/category\/blog\/"},"img":{"alt_text":"AFRICAN TRADITIONAL RELIGION","src":"https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/AFRICAN-TRADITIONAL-RELIGION-1.jpg?fit=800%2C450&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/AFRICAN-TRADITIONAL-RELIGION-1.jpg?fit=800%2C450&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/AFRICAN-TRADITIONAL-RELIGION-1.jpg?fit=800%2C450&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/AFRICAN-TRADITIONAL-RELIGION-1.jpg?fit=800%2C450&ssl=1&resize=700%2C400 2x"},"classes":[]},{"id":1164,"url":"https:\/\/support.centreforelites.com\/en\/categories-of-sacrifices-in-african-traditional-religions-2\/","url_meta":{"origin":1165,"position":1},"title":"Categories of Sacrifices in African Traditional Religions","author":"centreforelites","date":"March 18, 2022","format":false,"excerpt":"\u00a0Join us as we look at the different Categories of Sacrifices in African Traditional Religions. As far as worship was concerned, God was worshipped in a number of ways among African peoples. \u00a0The first form of worship was the use of sacrifices (when animals were killed) and offerings (the presentation\u2026","rel":"","context":"In "African Religions"","block_context":{"text":"African Religions","link":"https:\/\/support.centreforelites.com\/en\/category\/african-religions\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/img.youtube.com\/vi\/HrlEtTIUoHQ\/0.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":675,"url":"https:\/\/support.centreforelites.com\/en\/divinities-in-african-traditional-religion\/","url_meta":{"origin":1165,"position":2},"title":"Divinities in African Traditional Religion","author":"centreforelites","date":"April 16, 2022","format":false,"excerpt":"https:\/\/www.youtube.com\/watch?v=OolYGRcSXJk Divinities in African Traditional Religion Divinities are gods who emanated from Supreme Deity. They have attributes of the Supreme Being and are in essence His offspring. These divinities render service to the theocratic government of the world. Divinities in African Traditional Religion Categories of the Divinities They can be\u2026","rel":"","context":"In "Blog"","block_context":{"text":"Blog","link":"https:\/\/support.centreforelites.com\/en\/category\/blog\/"},"img":{"alt_text":"Divinities in African Traditional Religion","src":"https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Divinities-in-African-Traditional-Religion.jpg?fit=600%2C480&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Divinities-in-African-Traditional-Religion.jpg?fit=600%2C480&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Divinities-in-African-Traditional-Religion.jpg?fit=600%2C480&ssl=1&resize=525%2C300 1.5x"},"classes":[]},{"id":672,"url":"https:\/\/support.centreforelites.com\/en\/categories-of-sacrifices-in-african-traditional-religions\/","url_meta":{"origin":1165,"position":3},"title":"Categories of Sacrifices in African Traditional Religions","author":"centreforelites","date":"April 16, 2022","format":false,"excerpt":"https:\/\/www.youtube.com\/watch?v=HrlEtTIUoHQ&t=178s As far as worship was concerned, God was worshipped in a number of ways among African peoples.\u00a0\u00a0The first form of worship was the use of sacrifices (when animals were killed) and offerings (the presentation of food, animal blood or other items).\u00a0\u00a0These were given to God, the spirits, and the\u2026","rel":"","context":"In "Blog"","block_context":{"text":"Blog","link":"https:\/\/support.centreforelites.com\/en\/category\/blog\/"},"img":{"alt_text":"Categories of Sacrifices in African Traditional Religions","src":"https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Categories-of-Sacrifices-in-African-Traditional-Religions.webp?fit=700%2C420&ssl=1&resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Categories-of-Sacrifices-in-African-Traditional-Religions.webp?fit=700%2C420&ssl=1&resize=350%2C200 1x, https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Categories-of-Sacrifices-in-African-Traditional-Religions.webp?fit=700%2C420&ssl=1&resize=525%2C300 1.5x, https:\/\/i0.wp.com\/support.centreforelites.com\/wp-content\/uploads\/2022\/04\/Categories-of-Sacrifices-in-African-Traditional-Religions.webp?fit=700%2C420&ssl=1&resize=700%2C400 2x"},"classes":[]},{"id":1160,"url":"https:\/\/support.centreforelites.com\/en\/magic-and-medicine-in-african-tradition-2\/","url_meta":{"origin":1165,"position":4},"title":"Magic and Medicine in African Tradition","author":"centreforelites","date":"March 18, 2022","format":false,"excerpt":"\u00a0Definition Magic is a ritual activity which influences human or natural events through access to an external mystical force. 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Thus, magic influence people and events. It involved the manipulation of certain objects to cause a supernatural being to produce or prevent a particular result unobtainable ordinarily. 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    (i)                 <\/span><\/span><\/span>beliefs, whic<\/span>h show how people think about th<\/span>e universe and their attitude towards <\/span>lif<\/span>e <\/span>itse<\/span>l<\/span>f<\/span>.  <\/span><\/span>The <\/span>religious<\/span>be<\/span>lief<\/span>s <\/span>in <\/span>th<\/span>is era <\/span>were <\/span>con<\/span>cerned <\/span>with topics <\/span>such <\/span>as <\/span>God, spirits, <\/span>human <\/span>life, <\/span>m<\/span>agic<\/a>, <\/span>and <\/span>the <\/span>af<\/span>terlif<\/span>e;  <\/span><\/o:p><\/span><\/p>\n