Religious Beliefs of Africa Essay

African traditional heritage reveals a vibrant religious culture. Different African communities had unique beliefs and traditions that influenced their religious practice. A critical analysis of such practices reveals differences and similarities with Hinduism, Buddhism, and Oceanic. This paper compares and contrasts African beliefs with Hinduism, Buddhism and Oceanic religions. Besides, it captures the role of African clothing and effects of incorporating modern practices into Dogon historic religion.

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Nearly all the African traditions believed in a supreme being. They had designated places for holding ceremonies. For instance, religious rites were held in sacred places including caves, river banks and under specific trees such as the Mugumo tree amongst Kikuyu community ((Mbiti, 2015). Similarly, Hindus conduct their ceremonies in specific temples, mountains, and rivers perceived as holy places. Like African religious beliefs, Hinduism perceives funeral rites and associated ritual ceremonies essential to ensure the smooth transition of the human body to another world (Mbugua & Getui, 2016). Both religions embrace passage rights ceremonies including mourning and body treatment.

Hinduism features an extreme symbolism, unlike Africans who hardy had symbols for the Supreme Being. Hindus had elaborate ceremonies including wedding with weeklong rituals (Narayan, 2009). The African religion weddings characterized symbolism of a family and took a shorter period. Some African religion wedding ceremony rites require the groom to wrestle or kidnap the wife to lure her into marriage. Such differs from the religious Hindu wedding embrace perceived as a bonding time for the two parties (Cush, Robinson, & York, 2012).

Ceremonies conducted by Buddhist religions are similar to African religions in multiple aspects. Bhikkhus leaders undertook name giving rituals after the birth of a child. The process featured recitation of Sutras to revoke evil spirits and help the child live a prosperous life (Karkra, 2012). It reflects the naming ceremony in Africa where elders and parents would give names to the newborns. Religious leaders and elders would perform protective rituals on the child from evil spirits and help them grow healthy. Like Africans, Buddhists regard death rites and ceremonies as a transition. Besides, Theravada Buddhist monks conducted religious rituals such as giving clothes to the monks and preaching similar to the priests and other religious leaders (Mann & Paul Numrich, 2008).

African religion wedding ceremonies are sacred and religious, unlike Buddhists who perceive marriage as a secular affair. Marriage ceremonies are neither performed at Viharas, temples nor pagodas. Instead, Buddhist conduct them at the convenient places. Most African religions perceive marriage as sacred and religious (Mann & Paul Numrich, 2008). It explains their conduction in designated holy locations and officiated by religious leaders.

Naming ceremonies in both African religion and oceanic religions exhibit similar characteristics. Rituals to protect the child from evil spirits, as well as welcoming new parents into their new life are conducted. The burying of the umbilical cord ceremony in both religions indicates the separation of the child from darkness to the world of light (Mann & Paul Numrich, 2008). Similarly, death ceremonies in both religions are perceived with more solemnity. Corpse treating and mourning period indicate the transition of the dead into another world.

Role of Clothing within African Culture

African clothes were beyond fulfilling the necessity of warmth and protection with most areas of the continent experiencing warm and hospital climate. Clothing in Africa symbolized a strong statement of fashion and cultural agency. Imagery existing on the traditional attires had a different meaning that would vary with the cultural ceremony including funeral, initiation, and weddings (Siamonga, 2017). The traditional healers, chiefs and elderly donned clothes symbolized their status and positions in the society. Again, they featured figurative symbols and intricate patterns that praised political heroes, asset social identities, commemorate historical events or a silent channel to project their argument. Chokwe tribe in Angola developed iconography symbols to illustrate philosophy and spirituality issues. BaTonga beadwork on clothes provided unique costumes during their Kuomboka and Muganda festivals in Zambia (Siamonga, 2017).

Individual clothing would equally represent religious beliefs and political commentary. The inclusion of intricate designs such as beaded attire signifies wealth and beauty. Colors on Kente and Adinkra clothes had particular meaning where red indicated death, white with purity, green to suggest fertility and blue show love (Siamonga, 2017). Similarly, different colors indicated the profession, marital and social status. Traditional healers had black and red alongside supernatural objects on their garments signifying their trade. Simaonga (2017) found them to broadcast their medicinal qualities and protective instruments for nursing mothers and indicate marital status.

The Dogon people live in the districts of Bandiagara in the western African nation of Mali. The religious beliefs of the Dogon community are highly sophisticated. The Dogon community is defined through worship of the ancestors and spirits. The three principle cults amongst the Dogon community include Awa, Lebe, and Binu. The Awa refers to the cult of the dead. The purpose of Awa is reordering the spiritual forces of the death to help them rest in peace. Cult of Lebe primarily concerns with the agricultural cycles. The Dogon village has Lebe Shrines to motivate increased fertility of their land. The Binu cult is totemic and has complex associations with the Dogons worship places. Such religions are primitive they hinder the Dogon community from development. Agricultural cycles originate from God hence the community should focus on more development issues rather than being primitive.

References

Cush, D., Robinson, ., & York, . (2012). Encyclopedia of Hinduism. New York: Routledge.

Karkra, B. K. (2012). The Origin of Religions: An Open-Eyed Journey Through a Mystic World. Bloomington: AuthorHouse.

Mann, G. S., & Paul Numrich, R. W. (2008). Buddhists, Hindus, and Sikhs in America. New York: Oxford University Press.

Mbiti, J. S. (2015). Introduction to African Religion: Second Edition. Waveland Press.

Mbugua, J. N., & Getui, M. N. (2016). Funeral Rites Reformation for Any African Ethnic Community Based on the. Eugene: Wipf and Stock Publishers.

Narayan, M. (2009). Exploring the Hindu Mind: Cultural Reflections and Symbolisms. New Delhi: Readworthy Publications.

Siamonga, E. (2017, September 14). Meaning of Symbols on African Clothing. The Patriot. Retrieved July 02, 2018, from The Patriot: https://www.thepatriot.co.zw/old_posts/meaning-of-symbols-on-african-clothing/