Traditionalists Muslims And Christians In Africa

As is the case for most of sub-Saharan Africa, African Traditional Religion (ATR) is the indigenous religion of Sierra Leone. When the early forebears and later progenitors of Islam and Christianity arrived, they met Sierra Leone indigenes with a remarkable knowledge of God and a structured religious system. Successive Muslim clerics, traders, and missionaries were respectful of and sensitive to the culture and religion of the indigenes who accommodated them and offered them hospitality. This approach resulted in a syncretistic brand of Islam. In contrast, most Christian missionaries adopted an exclusive and insensitive approach to African culture and religiosity. Christianity, especially Protestantism, demanded a complete abandonment of African culture and religion, and a total dedication to Christianity. This attitude is continued by some indigenous clerics and religious leaders to such an extent that Sierra Leone Indigenous Religion (SLIR) and its practitioners continue to be marginalised in Sierra Leone's interreligious dialogue and cooperation. Although the indigenes of Sierra Leone were and continue to be hospitable to Islam and Christianity, and in spite of the fact that SLIR shares affinity with Islam and Christianity in many theological and practical issues, and even though there are many Muslims and Christians who still hold on to traditional spirituality and culture, Muslim and Christian leaders of these immigrant religions are reluctant to include Traditionalists in interfaith issues in the country. The formation and constitution of the Inter-Religious Council of Sierra Leone (IRCSL), which has local and international recognition, did not include ATR. These considerations, then, beg the following questions: - Why have Muslim and Christian leaders long marginalized ATR, its practices, and practitioners from interfaith dialogue and cooperation in Sierra Leone? - What is lacking in ATR that continues to prevent practitioners of Christianity and Islam from officially involving Traditionalists in the socioreligious development of the country? This book investigates the reasons for the exclusion of ATR from interreligious dialogue/cooperation and ATR's relevance and place in the socioreligious landscape of Sierra Leone and the rest of the world. It also discusses possible ways for ATR's inclusion in the ongoing interfaith dialogue and cooperation in the country; this is important because people living side by side meet and interact personally and communally on a regular basis. As such, they share common resources; communal benefits; and the joys, crises, and sorrows of life. The social and cultural interaction and cooperation involved in this dialogue of life are what compel people to fully understand the worldviews of their neighbours and to seek out better relationships with them. Most of the extant books and courses about interreligious encounters and dialogue deal primarily with the interaction between two or more of the major world religions: Christianity, Islam, Judaism, Hinduism, Buddhism, and Sikhism. This book fills a gap in the study of interreligious dialogue in Africa by taking into consideration the place and relevance of ATR in interreligious dialogue and cooperation in Sierra Leone. It provides the reader with basic knowledge of ATR, Islam, and Christianity in their Sierra Leonean contexts, and of interfaith encounters and dialogue among the three major faith traditions in Africa. As such, it provides for the first time a historical, chronological, and comparative study of interreligious encounters and dialogue among Traditionalists, Muslims, and Christians in Sierra Leone. Traditionalists, Muslims, and Christians in Africa is an important reference for scholars, researchers, religious leaders, missionaries, and all who are interested in interfaith cooperation and dialogue, especially among all three of Africa's major living religions-ATR, Islam, and Christianity.

While African religions are as diverse as the continent itself, most Africans can be placed in one of three groups: followers of traditional religions, Islam, or Christianity. Until the 20th century, religion was rarely a primary source of conflict. However, in recent years Muslim-Christian tensions have contributed to unrest in such nations as Nigeria, Sudan, and Tanzania. This book is intended as an introduction to the practice of religion in Africa today. It provides a brief history of religious development in Africa, discusses the common religious practices in various regions of the continent, and explores the role of religion in current African conflicts.

During the summer of 2010 Ghana played host to the first ever conference held within Africa to focus solely on the relationship of the African Christian and Islam. The event was led by John Azumah in partnership with the Center of Early African Theology. The conference, chaired by Archbishop John Olorunfemi Onaiyekan of Abuja welcomed over 50 participants from across 27 African countries and several denominations. This book is a collection of the papers presented by 22 of the delegates forming a historical survey and thematic assessment of the African Christian and Islam. In addition, key information on the introduction, spread and engagement of Islam and Christianity within 9 African countries is presented. The book closes with Biblical reflections that opened each day of the conference, providing useful examples of Christians reading the Bible in reference to Islam.

This book provides a new, constructive and critical approach to African traditional religion, from the standpoint of Christian faith.

Right from the beginning of humankind, God has never deprived a people of his grace and revelation. In fact, God uses people's environment and culture to communicate his will. There is no single religion that can claim to have the exclusive possession of God's revelation, for God is too immense to be confined within one faith. Hence, it was erroneous, blasphemous, and misleading for some of the early Christian missionaries to Africa to claim that they had brought God to Africa, a mentality that implied the non-existence of God in Africa before their arrival. Of course, God was already in Africa, but the missionaries either failed to discern his presence or just disregarded the traces of his existence. This book explores the religious beliefs, practices, and values of the indigenous people of Africa at the time of the early missionaries' arrival, with particular reference to the Shona people of Zimbabwe. It also evaluates the extent of the missionarie's successes and challenges in converting Africans to Christianity. It finally surveys how African Christians have remained attached to the indigenous religious beliefs that used to provide answers to their existential questions.

This is a book of reading on religion and culture in Africa comprising ten papers by experts in religion and cultural matters and an introductory note by the editor himself. Covered in the volume are papers covering: the impact of secularisation and urbanisation on a most cherished socio-cultural practice of the extended family system of the Isoko people in Nigeria; the traditional medical practices in Urhobo with particular focus on the use of local herbs to treat ailments; the socioreligious as well as the political significance of Obiri (family hall) in Ikwerreland; the rationale behind the use of the concept ‘Dunamis’ in the Gospel According to Staint Mark. Although his paper does not focus on African (traditional) religion, its inclusion here is based purely on the theological significance of the concept of ‘Dunamis’; the extent to which evil spirits and mysterious forces have influenced the religion and culture of the Urhobo people of Nigeria; the significance of festivals in the traditional African society; John Wesley’s innovations in Christendom and their implications for Africa; the recent unprecedented upsurge in the assumed use of religious powers to cast out evil spirits as well as for prayer healing among Muslims in Nigeria; the culture of alienation, anxiety and violence, drawing inspiration from the Fall Story of Genesis 3; and the widowhood practices of some areas in Nigeria.