Related Research Articles
Olorun is the ruler of the Heavens in the Yoruba religion. The Supreme Deity or Supreme Being in the Yoruba pantheon, Olorun is also called Olodumare.
Candomblé Bantu is one of the major branches (nations) of the Candomblé religious belief system. It developed in the Portuguese Empire among Kongo and Mbundu slaves who spoke Kikongo and Kimbundu languages. The supreme and creative god is Nzambi or Nzambi a Mpungu. Below him are the Jinkisi or Minkisi, deities of Bantu mythology. These deities resemble Olorun and the other orishas of the Yoruba religion. Minkisi is a Kongo language term: it is the plural of Nkisi, meaning "receptacle". Akixi comes from the Kimbundu language term Mukixi.
Ngai is the monolithic Supreme God in the spirituality of the Kikuyu and the closely related Embu, Meru and Kamba groups of Kenya, and the Maasai of Kenya and Tanzania. Ngai is the creator of the universe and all in it. Regarded as the omnipotent God, the Kikuyu, Embu, Meru, Kamba and the Maasai of Kenya worshiped Ngai facing the Mt. Kirinyaga while prayers and goat sacrificial rituals were performed under the sacred Mugumo tree. Occasions which may warrant sacrifice or libation include times of drought; epidemics; during planting and harvesting; and human life stages such as birth, marriage and death.
Afrocentricity is an academic theory and approach to scholarship that seeks to center the experiences and peoples of Africa and the African diaspora within their own historical, cultural, and sociological contexts. First developed as a systematized methodology by Molefi Kete Asante in 1980, he drew inspiration from a number of African and African diaspora intellectuals including Cheikh Anta Diop, George James, Harold Cruse, Ida B. Wells, Langston Hughes, Malcolm X, Marcus Garvey, and W. E. B. Du Bois. The Temple Circle, also known as the Temple School of Thought, Temple Circle of Afrocentricity, or Temple School of Afrocentricity, was an early group of Africologists during the late 1980s and early 1990s that helped to further develop Afrocentricity, which is based on concepts of agency, centeredness, location, and orientation.
Zaka is the loa of the harvest in Haitian Vodou mythology. Another way to reference this loa is through the name "Azaka Médé".
The Maasai religion is the traditional beliefs of the Maasai people of Kenya and Tanzania.
Ruhanga features in Bantu spirituality as the remote creator and sky-God, recognized among the Rutara people. The Bahima further recognise him as the arbiter of life, sickness, and death. However, unlike creator figures in other religious systems, Ruhanga is generally not a focus of worship.
Asase Ya/Afua is the Akan goddess of fertility, love, procreation, peace, truth and the dry and lush earth in Ghana and Ivory Coast. She is also Mother of the Dead known as Mother Earth or Aberewaa.
Akan religion comprises the traditional beliefs and religious practices of the Akan people of Ghana and eastern Ivory Coast. Akan religion is referred to as Akom. Although most Akan people have identified as Christians since the early 20th century, Akan religion remains practiced by some and is often syncretized with Christianity. The Akan have many subgroups, so the religion varies greatly by region and subgroup. Similar to other traditional religions of West and Central Africa such as West African Vodun, Yoruba religion, or Odinani, Akan cosmology consists of a senior god who generally does not interact with humans and many gods who assist humans.
Bantu religion is the system of beliefs and legends of the Bantu people of Africa. Although Bantu peoples account for several hundred different ethnic groups, there is a high degree of homogeneity in Bantu cultures and customs, just as in Bantu languages. Many Bantu cultures traditionally believed in a supreme god whose name is a variation of Nyambe/Nzambe.
The Ntoro is the spiritual-genetic aspect of the father which the Akan people believe is passed on to his children. These 12 Ntoro are considered inherited deities (spirits) who govern guide and protect their 12 clans patrilineally. The Akan believe that the Ntoro does not die with the father. Instead, it is passed down to the man's children, or if the children are not alive, to his nephews and nieces. The father's Ntoro represents the being of the child until the child comes of age. At this point the Ntoro along with the Sunsum and Kra explains how one interacts in the world. The Ntoro is thus explained by Akans to be the father's characteristics and spiritual traits which can be inherited. Thus, it is the cooperation of the father's Ntoro with the mother's blood (Mogya) Abusua which is believed to form the child and mold it into the Human being.
Nzambi a Mpungu is the Supreme God, eternal Sky Father and God of the Sun (fire) in traditional Kongo spirituality. His female counterpart is Nzambici, the Sky Mother and Goddess of the Moon. Among other Central African Bantu peoples, such as the Chokwe, and in the Kingdom of Ndongo, Nzambi Mpungu was also called Kalunga, the god of fire and change. This may have a connection to an element of Bakongo cosmology called Kalûnga. It was seen as the spark of fire that begot all life in the universe. After Portuguese colonization, Nzambi Mpungu became synonymous with the Christian God and existed chiefly as the Creator God.
Adae Kese Festival is an important albeit rare celebration among the Ashantis in Ghana. There are two main periods for this celebration: one is Awukudae, and the other is Akwasidae. It glorifies the achievements of the Asante kingdom. It was first celebrated to the achievement of statehood of the people, after the war that the Ashantis had their independence, in the Battle of Feyiase which they fought against the people of Denkyira. It is also the occasion when the purification ceremony of Odwira is performed at the burial shrines of ancestral spirits. Generally, this coincides with the harvest season of yam and hence the ritual was also called the "Yam custom" by Europeans. It is celebrated every two weeks by the people in accordance with the calendar of the Akans based on the cycle of forty-two days and nine months in their calendar. The festival is mostly held to climax celebrations of specific achievements and milestones of the people of the Ashanti kingdom. The festival is a day of rest so it is forbidden to work on that day.
Adae Festival is a celebration in Ashanti. Considered a day of rest, it is the most important ancestral custom of the Ashanti people.
Kongo religion encompasses the traditional beliefs of the Bakongo people. Due to the highly centralized position of the Kingdom of Kongo, its leaders were able to influence much of the traditional religious practices across the Congo Basin. As a result, many other ethnic groups and kingdoms in West-Central Africa, like the Chokwe and Mbundu, adopted elements of Bakongo spirituality.
Ogotemmeli was the Dogon elder and hogon who narrated the cosmogony, cosmology and symbols of the Dogon people to French anthropologist Marcel Griaule during the 1930s, 1940s, and 1950s, that went on to be documented and adapted by contemporary scholars. A lot of what is known about the Dogon religion, cosmogony and symbolism came from Griaule's work, which in turn came from Ogotemmeli—who taught it to him.
The Lebe or Lewe is a Dogon religious, secret institution and primordial ancestor, who arose from a serpent. According to Dogon cosmogony, Lebe is the reincarnation of the first Dogon ancestor who, resurrected in the form of a snake, guided the Dogons from the Mandé to the cliff of Bandiagara where they are found today.
The Binou is a Dogon totemic, religious order and secret ceremonial practice which venerates the immortal ancestors. It can also mean a water serpent or protector of a family or clan in Dogon. It is one of the four tenets of Dogon religion—an African spirituality among the Dogon people of Mali. Although the Dogons' "Society of the Masks" is more well known, due in part to Dogon mask–dance culture which attracts huge tourism, it is only one aspect of Dogon religion, which apart from the worship of the Creator God Amma, a rather distant and abstract deity in the Dogon world-view, is above all made up of ancestor veneration. The Binou serves as one of the four aspects of Dogon religion's ancestor veneration. Other than the Binou and the worship of Amma, the other three aspects of the religion includes the veneration of Lebe, which pertains to an immortal ancestor (Lebe) who suffered a temporary death in Dogon primordial time but was resurrected by the Nommo; the veneration of souls; and lastly, the Society of the Masks, which relates to dead ancestors in general. These myths are in oral form—known to us in a secret language. They form the framework of Dogon's religious knowledge, and are the fixed Dogon's sources relating to the creation of the universe; the invention of fire, speech and culture.
In the religious traditions of the Akan people and the Ashanti people of Ghana, Amokye is the woman who guards the entrance to the other world, which is called 'Asamando'. She is the woman who welcome the souls of dead women to the otherworld. According to the beliefs, Ashanti women were dressed for bury in amoasie (loincloths) and jewelry, which they gave to Amokye as payment for allowing them to Asamando.
Nzambici is the eternal God of Essence, as well as Moon, Earth and Sky Mother in Bakongo religion. She is also the female counterpart of the Kongo creator god, Nzambi Mpungu.
References
- ↑ Asante, Molefi; Mazama, Ama (2009), "Sunsum", Encyclopedia of African Religion, Thousand Oaks: Sage Publications, pp. 637–638, doi:10.4135/9781412964623, ISBN 9781412936361 , retrieved 2022-09-12
- ↑ Asante, Molefi; Mazama, Ama (2009), "Sunsum", Encyclopedia of African Religion, Thousand Oaks: Sage Publications, pp. 637–638, doi:10.4135/9781412964623, ISBN 9781412936361 , retrieved 2022-09-12
- ↑ Akesson, Sam K. (October 1965). "The Akan Concept of the Soul". African Affairs. 64 (257): 280–291. doi:10.1093/oxfordjournals.afraf.a095431. ISSN 1468-2621.