African Spirituality Politics And Knowledge Systems

Focusing on the three leading religious traditions in Africa (African Traditional Religion, Islam, and Christianity), this book shows how belief in the supremacy of sacred words compels actions and influences practices in contemporary Africa. "Sacred words” are taken to mean holy texts as in divination, the Quran and the Bible. Toyin Falola evaluates how religious leaders engage with sacred words, both orals and texts, engendering practices that reveal the expression of religious beliefs, the impact of those beliefs, and the knowledge contained in them. Attention is given to the key ideas in the words chosen by religious leaders, and how they form a continuous knowledge system, impacting the politics of managing society and people.

Key to African studies is understanding the knowledge systems of the continent and her diaspora. The representation and understanding of Africa are dependent on the observer’s definition of knowledge. Afrocentric knowledge is comprised of a collection of political, religious, and indigenous belief systems. Religious Beliefs and Knowledge Systems in Africa begins with deconstructing the Western philosophy of knowledge before defining and exploring the epistemic disciplines of Africa. It transcends postcolonial critique, through an Afrocentric approach to knowledge divided into three key themes. The first of these is the African worldview, exploring knowledge through eldership, witchcraft, and divination. This is followed up by kingship ideology and epistemologies, exploring discussing how politics, religion, and belief shape African society. Finally, the world religion chapter examines Christianity, Islam, and Pentecostalism in their impact on African ways of knowing. This book calls to action new fields of study in universities, encouraging a greater understanding of African ways of knowing through more nuanced disciplines.

The debate on the existence of African philosophy has taken central stage in academic circles, and academics and researchers have tussled with various aspects of this subject. This book notes that the debate on the existence of African philosophy is no longer necessary. Instead, it urges scholars to demonstrate the different philosophical genres embedded in African philosophy. As such, the book explores African metaphysical epistemology with the hope to redirect the debate on African philosophy. It articulates and systematizes metaphysical and epistemological issues in general and in particular on Africa. The book aptly shows how these issues intersect with the philosophy of life, traditional beliefs, knowledge systems and practices of ordinary Africans and the challenges they raise for scholarship in and on philosophy with relevance to Africa.

Addressing the consequences of European slavery, colonialism, and neo-colonialism on African history, knowledge and its institutions, this innovative book applies autoethnography to the understanding of African knowledge systems. Considering the 'Self' and Yoruba Being (the individual and the collective) in the context of the African decolonial project, Falola strips away Eurocentric influences and interruptions from African epistemology. Avoiding colonial archival sources, it grounds itself in alternative archives created by memory, spoken words, images and photographs to look at the themes of politics, culture, nation, ethnicity, satire, poetics, magic, myth, metaphor, sculpture, textiles, hair and gender. Vividly illustrated in colour, it uses diverse and novel methods to access an African way of knowing. Exploring the different ways that a society understands and presents itself, this book highlights convergence, enmeshing private and public data to provide a comprehensive understanding of society, public consciousness, and cultural identity.

The book focuses on uncovering lies and myths that sustain the colonial and European supremacist agendas and restores Africa’s role in originating civilisation, science, mathematics, philosophy, spirituality, and Christianity. It forms part of questioning the deification of Global North episteme as a universal theory. The volume thus contributes to Southern theorisation that draws from multiple practices and lived experiences of those from the austral geographic location (Global South) whose understanding of time is secular. Such theorisation challenges and denounces the imperialist gaze on contemporary science as the sole spectacle and arbiter of its significance in society. The Global South episteme, whose sources are indigenous practices, collective knowing, and collective experiences, has all the right to claim its stake in hallowed spaces of knowledge production.

Knowledge and Decolonial Politics: A Critical Reader offers the perspectives of educators and learners within current developmental settings, highlighting the dominance of Western epistemologies in ‘academic knowledge making’, and the systemic barriers faced whilst trying to implement decolonial practices.

"Western neglecting traditional religion is an important factor for the failure of many developmental strategies towards Africa. Therefore, religion(s) of the indigenous peoples must be given the neccesary attention. The book presents the example of the Shona religion playing a critical role in the life of the Zimbabweans. If incorporated, it will contribute to the better success of development initiatives." --back cover

In the African context, shrines are cultural signposts that help one understand and read the ethnic, territorial, and social lay of the land. The contributions gathered here by Allan Charles Dawson demonstrate how African shrines help to define ethnic boundaries, shape group identity, and symbolically articulate a society's connection with the land it occupies. Shrines are physical manifestations of a group's claim to a particular piece of land and are thus markers of identity--they represent, both figuratively and literally, a community's 'roots' in the land it works and lives on. The shrine is representative of a connection with the land at the cosmological and supernatural level and, in terms of a community's or ethnic group's claim to cultivable territory, serves as a reminder to outsiders of ownership. Shrines in Africa explores how African shrines, in all their variable and diverse forms, are more than just spiritual vessels or points of worship--they are powerful symbols of ethnic solidarity, group cohesion, and knowledge about the landscape. Moreover, in ways subtle and nuanced, shrines represent ideas about legitimacy and authenticity in the context of the post-colonial African state.