Africa and Tradition

Africa and Tradition

INTRODUCTION

Religion as part and parcel of life is a major tenet of communalism in Africa traditional life (Mbiti, 1969, Uzukwu, 1997). Every person is believed to be guided by a god, called chi in igbo language similar to the ‘guardian angel’ in the white man’s religion. As an aspect of communalism, Mbiti states that “religion is the way of life of Africans” (1969). African Tradition Religion is one ritual that despite the influence of westernization and scientific developments in Africa, still holds meaningful implications in people’s everyday life. Thus, from day break to evening, people have religious rituals with which they communicate with their God or gods, deities and ancestors. Also from weeks to seasons, months to years, there are festivals and rituals both in private and in public situations which the African still celebrate in connection with the ‘living dead’, hoping to join them soon through their acts of good works and solidarity to their fellow man and the community at large.

The African according to Mbiti (1969:92), is notoriously religious, and if this be the case, religion according to Ugwu (1999:7), is the irresistible urge in man (the African) to relate with his creator (God) and his fellow human beings in order to obtain salvation in the sacred realm. Consequent upon the above, it will not be out of place to see the African as a core existentialist. In a typical African society, which is as a matter of fact religious in nature, solidarity is a conditio sine qua non, this implies that the welfare of an individual is a concern to everyone, be it good or bad, this propels progress in the society both economical and otherwise. The need for imbibing this solidarity for our progress today cannot be over-emphasised. Being your brother’s keeper and the extended family system practised by the people was used to minister to the care and need of the underprivileged.  According to Mbiti, Man is at the very centre of existence in African Traditional Religion, which makes the African people see everything else in its relation to this central position of man. This paper is set to focus on the position of the African Traditional Religion in the alleviation of poverty, using the Igboland as a case study.

DEFINITION OF TERMS

In addressing this topic; The Position of A.T.R. in the Alleviation of Poverty in Igboland, it is necessary to define each of the words in this phrase. Efforts will therefore be made to clearly describe/define the following words; A.T.R. and Poverty Alleviation.

WHAT IS AFRICAN TRADITIONAL RELIGION?

Initio disputandis es definitio nominis- The beginning of a good debate is the definition of terms; therefore, I will like to give an apt definition of the above terms:

Africa - this is one of the seven continents of the world that inhabits or comprises of mostly the black race, which is Negroids.

Traditional – this is etymologically from the Latin word “traditio” which means, that which is handed down. Tradition in Igbo language is Omenaala and it is defined thus, ihe siri n’aka nna-nna anyi ha were ruo anyi aka.

Religion – Etymologically, the word religion is gotten from the Latin word “Religare” which means link, link between God and Man. Religion is an organized collection of beliefs, cultural systems, and world views that relate or link humanity to an order of existence. Religion has various definitions by various scholars. For Kant, he states that religion is the recognition of our duties as Divine commands. Max Muller (author of Comperative Religions) sees it as the perception of the infinite,… that mental faculty or disposition which independent of sense or reason enables man to apprehend the infinite, other different names and guises. Also, Schleiermacher defined religion as the felling of absolute dependence. While according to Ugwu (1997.7), Religion is the irresistible urge in man (homo religiosus) to relate well with his creator -God- and his fellow human beings in order to obtain salvation in the sacred realm.

Bringing all these terms together to finally define A.T.R., Ugwu posited that it is the indigenous religious belief and practices of the African continent which as a legacy is handed down from one generation to another (2002:115). A.T.R is transmitted through oral tradition which includes myths, folklores, songs and dances, liturgies, rituals, proverbs, pithy sayings and names.

WHAT IS POVERTY ALLEVIATION?

Just like the former, an explication of terms will not be out of place, rather it will give a better understanding to our quest.