Religion and Social Change in West Africa

Olupona, Jacob K.; Assimeng, Max

doi:10.2307/1581001

Cited by 5 publications

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“…48 In their many discussions on the spiritual universe, religious scholars such as Idowu and Mbiti and in particular Bannerman, Arthur and Assimeng have placed the divinities at the fringes of the African religious and spiritual conception and present them as mere ministers of the Supreme Deity. 49 In light of this, Idowu describes the Yoruba religion as "a defused monotheism" in which the ancestors and spirit-deities are functionaries of the Supreme Deity whose eventual disappearance is imminent: "...to those whose worship the divinities and derive succour from belief in their existence to such they are real; but to those who have outgrown them, all reality is concentrated in the Deity." 50 In the interview, Arthur agreed with Idowu and Mbiti to even doubt the reality of the divinities given the omnipotence and omnipresence of the Supreme Deity.…”

Section: Nyame the Transcendent His Unity And Multiplicitymentioning

confidence: 99%

The Akan Indigenous Concepts of Religion and Nyame (the Supreme Deity) and the Promotion of Inter-religious Relations in Ghana

Sarbah,

Adjei

2024

ERATS

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This paper in revealing that the adoption of foreign religions has not eradicated the lingering influence of indigenous spiritual and religious values, explores the coexistence of Christianity, Islam, and indigenous Akan religious values among the Akan people. The study, employing a mixed-methodological approach, including interviews with three respondents and ten focus group discussions in Ghana’s Central Region, delved into the Akan conception of religion as a prevailing system. It highlighted the Supreme Deity’s role as the Great Ancestor, emphasizing how these concepts foster apathy towards religious differences and cultivate a trans-religious attitude among the Akan people. The findings suggest that Akan’s general indifference to religious disparities not only contributes to a tolerant society but also potentially serves as a model for interreligious harmony. This resilience is evident in the face of efforts by some Christians and Muslims to discourage trans-religious practices among the Akan. This showcases the enduring nature of Akan inclusivity in matters of religion. Keywords: Akan, Indigenous Religions, Christianity, Islam, Interreligious Encounters, Dialogue

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Section: Nyame the Transcendent His Unity And Multiplicitymentioning

confidence: 99%

The Akan Indigenous Concepts of Religion and Nyame (the Supreme Deity) and the Promotion of Inter-religious Relations in Ghana

Sarbah,

Adjei

2024

ERATS

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“…The understanding people have about what causes illness ranges from witchcraft and soul loss to germs and weak immunity. In the Western world, the body is often thought of as an intricate machine which must be kept "tuned-up," and illness is viewed as a breakdown of the machine (Assimeng, 2010). This contrasts with African philosophies in which health is seen as a state of balance between the physical, social, and supernatural environment (Asamoah-Gyadu, 2014).…”

Section: Literature Reviewmentioning

confidence: 99%

“…There is also the view that people with evil powers could cause other people they see as their enemies or are disrespectful to them to become sick as a way of punishment (Olupona 2004). Some also believe that when the ancestors are not treated well, they could punish people with diseases (Assimeng, 2010). Many traditional African communities are of the view that certain illnesses which defy scientific treatment can be transmitted through witchcraft and unforeseen forces; these include barrenness, infertility, chronic diseases such as cancers, diabetes, hypertension, etc.…”

Section: Literature Reviewmentioning

confidence: 99%

Perceived Predisposition Factors of Diabetes and Hypertension in the Shai-Osudoku District of Ghana

Kodom

2024

AJHMN

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Purpose: This study examined the perceived predisposition factors of diabetes and hypertension in the Shai-Osudoku district of Ghana. The research design adopted by the study was qualitative approach. Face-to-face semi-structured interviews were used to collect the data. Materials and Methods: A total of fifty-two (52) participants made up of thirty-five (35) without any diabetes or hypertension and ten (10) with only hypertension and eight (8) with both diabetes and hypertension were involved in the study. For participants without diabetes or hypertension, the process of selection was simple random sampling while those with either hypertension and diabetes or only hypertension, snow ball process was used to identify them. Content analysis with coding of the information was used to analysis the data. Findings: The paper identified a number of perceptions and firmly held beliefs about the predisposition causes of diabetes and hypertension. These include spiritual means of contracting diabetes and hypertension, the type of work one does, the kind of foods one eats, the age of a person, from parents to children, eating habits of a person, and lack of exercise/physical activities. Two theories of causes of disease conditions were used in this study. These are: the Health Believe Model (HBM) and General Susceptibility Causes of Disease (GSCD). Comparing the above findings in the context of the two theories, it can therefore be said that, the participants’ opinion regarding behavioural risk factors of diabetes and hypertension are in consistance with the theories used for the study. Implications to Theory, Practice and Policy: Based on the findings, it is recommended that, the Ministry of Health and Ghana Health Service should engage social scientists such as sociologists and psychologists at the various healthcare centers to assist health professionals to improve the understanding of their patients; especially those with medical complications such as diabetes and hypertension in order to increase patient adherence to treatment. This is because if diabetic or hypertensive patient has a belief that his/her condition is caused by spiritual means, it presupposes that it can only be cured through spiritual means and therefore he/she will not adhere to routine medications as the case may be.

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“…Pentecostalism has contributed to the transmuting of Christianity from the orthodox formalistic faith to a Charismatic and experiential one, and it appeals to indigenous values, making Christianity expressive and attractive to peoples of diverse traditional belief systems and convictions (Fatokun 2005;Robbins 2004). It is important to mention that Pentecostals' worldview is filled with various notions of supernatural dogmata such that devotees take the supposed ubiquitous existence of the supernatural diabolic as an experiential consciousness (Olupona 2008;Danfulani 2008). Consequently, Pentecostal adherents are individually and collectively taught to be on guard against the enemy (Omobowale and Oyelade 2017;Oyelade and Omobowale 2015;Danfulani 2008;Olupona 2008;Jorgensen 2005).…”

Section: Introductionmentioning

confidence: 99%

“…It is important to mention that Pentecostals' worldview is filled with various notions of supernatural dogmata such that devotees take the supposed ubiquitous existence of the supernatural diabolic as an experiential consciousness (Olupona 2008;Danfulani 2008). Consequently, Pentecostal adherents are individually and collectively taught to be on guard against the enemy (Omobowale and Oyelade 2017;Oyelade and Omobowale 2015;Danfulani 2008;Olupona 2008;Jorgensen 2005). Pentecostalism teaches that adherents have the liberty to either be passive or active in responding to these incapacitating diabolical challenges or mystical problems in the world, and that the most propitious approach is to engage the adversary by violent encounter through prayer (Omobowale and Oyelade 2017;Oyelade and Omobowale 2015;Jorgensen 2005).…”

Section: Introductionmentioning

confidence: 99%

Pentecostal Conceptions of Warfare Prayer among the Yoruba in Southwestern Nigeria

Oyelade

Omobowale

2022

J. Relig. Afr.

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Warfare prayer is a common ritual practice among Yoruba Pentecostal adherents in southwestern Nigeria. It entails visualization of a supposed enemy or battle and the utilization of warfare prayers, songs, and Bible verses to supposedly neutralize opposing forces. In fact, scholars have established that the continued growth of Pentecostalism and the proliferation of Pentecostal churches in sub-Saharan Africa, particularly in Nigeria, includes its feature of warfare prayer deployment. This study examines the Pentecostal conceptions of warfare prayer among the Yoruba in southwestern Nigeria. The study is basically qualitative, with data collected from branches of four purposively selected indigenous Pentecostal churches. Findings have revealed that warfare prayer is associated with the Yoruba belief system that attributes the so-called ‘spiritual diabolical’ and their human agents with incapacitating capabilities, resulting in devastating effects on victims. Yoruba Pentecostals believe that such diabolical forces can only be vanquished by warfare prayers.

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Religion and Social Change in West Africa

Cited by 5 publications

References 0 publications

The Akan Indigenous Concepts of Religion and Nyame (the Supreme Deity) and the Promotion of Inter-religious Relations in Ghana

The Akan Indigenous Concepts of Religion and Nyame (the Supreme Deity) and the Promotion of Inter-religious Relations in Ghana

Perceived Predisposition Factors of Diabetes and Hypertension in the Shai-Osudoku District of Ghana

Pentecostal Conceptions of Warfare Prayer among the Yoruba in Southwestern Nigeria

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