Table Of ContentAfrican
Traditional
Religion
A DEFINITION
E Bolaji Idowu
This is a book about African religion
by an African, written out of years of
experience in the study of African
traditional religion, gathered through
research, teaching, seminars and
discussions. It is a controversial book,
and takes issue with many assumptions
made by earlier writers on the subject.
It is an academic book, written from
a university setting, with high scholarly
competence. But it is also a book
written with passion. There are African
scholars and men of faith, Professor
Idowu argues, who are finding the
prefabricated theology imported into
Africa inadequate for her spiritual and
academic needs. These are now strong
advocates and promoters of the
theology which bears the stamp of the
original thinking and meditation of
Africans. Only if there is understanding
of the way in which African spiritual
values are apprehended by the African
mind is discussion and communication
with other religious beliefs possible.
After an introductory section on
the nature of religion, Professor
Idowu outlines the history of the study
of African traditional religion; the
bulk of the book is made up of two long
chapters decribing the nature and the
structure of African traditional
religion. A concluding section
summarizes the significance and
relevance of the study.
E. Bọlaji Idowu is Professor of Religious
Studies in the University of Ibadan,
Nigeria.
£3-25 net
E. BOLAJI IDOWU
AFRICAN TRADITIONAL
RELIGION
A Definition
SCM PRESS LTD
334 00028 9
First Published 1973
by SCM Press Ltd
56 Bloomsbury Street London
(© SCM Press Ltd 1973
Printed in Great Britain by
Northumberland Press Limited
Gateshead
For My Beloved Wife
YEWANDE
Contents
Preface
The Study of Religion
IT Religion
1. The etymological connotation
2. The origin of religion
3. Revelation
4. A definition of religion
HI The Study of African Traditional Religion
Natural difficulties besetting the study
=
Sources
p Stages hitherto in the study
y
African traditional religion?
b The aim of the study
W
IV The Nature of African Traditional Religion
1. Errors of terminology:
Primitive — savage — native — tribe —
paganism — heathenism — idolatry — fetishism —
animism
2. What term to use
The Structure of African Traditional Religion
1. Belief in God
2. Belief in the divinities
3. Belief in spirits
4. Belief in the ancestors
5. The practice of magic and medicine
VI The Prospect of African Traditional Religion
Notes
Index
Preface
Do not be misled by the title of this book. Its purpose is emphasized
by the sub-title. It is a book which results from years of experience
in the study of African traditional religion — experience gathered
through research, teaching, seminars, and discussions, at home and
abroad.
It is a book which has come forth when the time has ‘fully come’.
There are several factors which call for it. First, for several reasons,
attention is being focussed on Africa and a special interest has been
aroused in what is generally described in the academic world as
African Studies. Even though in most places this discipline is still
to be defined clearly, it already has a place in the curriculum of many
universities in Europe and America. And the indigenous religion of
Africa is being mentioned as an element in the studies. It has,
therefore, become quite clear to those of us who are experienced
in the field of African traditional religion that, in the circumstances,
the right technical tools are needed for dealing with the religion by
way of research, teaching, and learning with understanding.
Over the years, it has been noticed that the first difficulty with
which the world outside Africa has to grapple is what to make of
the indigenous religion. That world still has to be convinced that
there is an indigenous religion of Africa and that, by right, it deserves
the name of religion. Those who are organizing societies and con-
gresses or conferences with particular reference to the history, or
even the phenomenology, of religion have always regarded African
traditional religion as of little account, except where they choose to
deal with it as an illustration of what is ‘primitive’. A recent con-
gress on the history of religion was a good example: in a conference
which lasted several days, the religion was just squeezed in and
K African Traditional Religion
perfunctorily touched upon among other matters.
Thus, the world outside Africa still has to wake up to the fact
that African traditional religion is the religion which resulted from
the sustaining faith held by the forbears of the present Africans,
which is being practised today by the majority of Africans in various
forms and various shades and intensities, nakedly in most cases; but
also, in some cases, under the veneers supplied by Westernism and
Arabism; it is also a religion which is receiving a new vitality in
certain areas in consequence of nationalism plus inspiration by other
religions.
Secondly, the important question of what is the indigenous
religion of Africa has become an urgent one. The question expands
itself to include ‘what is the nature of religion?’ and ‘of what ele-
ments is it made up?’ Experience has revealed that this is an area
in which there has been much perplexity and confusion, which have
resulted in the coinage of wrong descriptive nomenclatures for the
religion.
Thirdly, the eyes of African peoples, especially African scholars,
are being opened to the fact that they have a certain God-given
heritage which has its own intrinsic values with which is bound
the destiny of their racial soul. These values they are seeking to
recover or refurbish. This is the meaning of the philosophies of
identity known as ‘négritude’, ‘African personality’, etc., with their
counterparts in Black Power, Black Religion, etc.
Besides, African scholars are beginning to engage themselves in
serious researches into the indigenous beliefs of their peoples;
African traditional religion is now a recognized course in African
universities, training colleges, and seminaries. Recently, it has been
listed among the courses to be taught in the upper classes of second-
ary schools and examined for the General Certificate of Education.
An urgent need has arisen, theretore, for a guide book, if the
task of research is to be carried out thoroughly and teaching done
effectively.
Fourthly, African traditional religion is religion indeed; therefore,
it is necessary for both teachers and students to see it where it really
belongs. Thus, it has been necessary to begin this book with a general
introduction to religion — a beaten and perhaps well-trodden track
to several scholars; but a necessary path to be trodden for many.
It is a vital exercise for those who still need to be convinced of the
claim of African traditional religion. There is also a need for be-
