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Journal of and Theology Volume 3, Issue 2, 2019, PP 26-33 ISSN 2637-5907

Christianity and African Culture in

Metala, Ajana Clinton* Department of Soil Science University of Nigeria, , Nigeria *Corresponding Author: Metala, Ajana Clinton Department of Soil Science University of Nigeria, Nsukka, Nigeria, Email: [email protected]

ABSTRACT This study examined the impact of Christianity on African Culture in Nigeria. The study emphasizes more on religion and way of life of Africans and Europeans. In view of the findings made in this study, the researcher realized that there are areas of conflict and influence which are: modes of worship, birth and naming, eating fishes from sacred streams, marriage customs, magic charms and witchcraft and so on. Christianity as we have it today is a western culture of worshiping their own God which has positively impacted on culture of living life and worshiping their own ‘’gods’’ popularly known as deity. Based on this assertion, the researcher assiduously made the following recommendations: The two should have good communication and respect for each other’s belief and that’s why some honest pastors will tell you ‘’give Caesar what belongs to Caesar and give God what belongs to God’’. From time to time, there should be educative programmes by churches or group of persons with in-depth knowledge of religions where people are enlightened more about religion on a neutral ground to avoid misconception in our society. Keywords: Christianity, Culture, Nigeria and Africa

INTRODUCTION similarities. For example, the morals they uphold, their love and respect for their culture as The African traditional society is a homogenous well as the strong respect they hold for the gods and close one with its unique characteristic they believe in and the important i.e Kings and features that set it apart from other cultures of Chiefs (Wikipedia, n.d). Bello (1991) aver that the world. Some of their beliefs and practices culture is the totality of the way of life evolved like Caste-system (osu-one dedicated to by a people in their attempts to meet the idol/god), and Slave (ohu) all in Igbol and, challenge of living in their environment, which killing of twins, and abinos, burying of chiefs gives order and meaning to their social, /kings with slave, which crafting, polygamy, political, economic, aesthetic and religious nude dressing and certain practices against norms thus distinguishing a people from their women and widows etc appear to be evil in the neighbors. Culture serves to distinguish a people contemporary society and therefore, need to be from others, and Aziza (2001) asserts that: sermonized against so as to review them in the light of superior religion like Christianity Culture refers to the totality of the pattern of (Ibenwa, 2014). behavior of a particular group of people It includes everything that makes them distinct However, the culture of Africa is varied and from any other group of people for instance, manifold; consisting of a mixture of countries their greetings habits, dressing, social norms with various tribes that each has their own and taboos, food, songs and dance patterns, unique characteristic from the continent of rites of passages from birth, through marriage Africa. It is a product of the diverse populations to death, traditional occupations, religious as that today inhabit the continent of Africa and the well as philosophical beliefs (Idang, 2015: 99) . African culture is expressed in its arts and , folklore and religion, Idang (2015) aver that culture is passed on from , cuisine, music and languages. generation to generation. The acquisition of Expressions of culture are abundant within culture is a result of the socialization process. Africa, with large amounts of cultural diversity Explaining how culture is passed on as a being found not only across different countries generational heritage, Fafunwa (1974: 48) but also within single countries. Even though writes that: African cultures are widely diverse, they are The child just grows into and within the cultural also, when closely studied, seen to have many heritage of his people. He imbibes it. Culture, in

Journal of Religion and Theology V3 ● I2 ● 2019 26 Christianity and African Culture in Nigeria traditional society, is not taught; it is caught. Their decision depends very much, on the The child observes, imbibes and mimics the impact which the Christian faith will have on action of his elders and siblings. He watches the them during childhood. No person can be forced naming ceremonies, religious services, to remain Christian against one‟s will. This is marriage erituals, and funeral obsequies. He one of the remarkable differences between witnesses the coronation of a king or chief, the commitment to Christianity and commitment to annual dance and acrobatic displays of guilds the African religious heritage. Just as an African and age groups or his relations in the activities. cannot choose the ethnic community into which The child in a traditional society cannot escape one is born, so it is almost impossible for one to his cultural and physical environments. dissociate into which one is born, so it is almost impossible for one to dissociate one‟s religious This shows that every human being who grows heritage from one‟s total cultural background up in a particular society is likely to become (Mugambi, 2013). infused with the culture of that society, whether knowingly or unknowingly during the process Influence of Christianity on African Culture of social interaction (Idang, 2015). Africa has This section tries to look at the part played by influenced and been influenced by other foreign religion (Christianity) towards the continents. This can be portrayed in the changes that have occurred in the society. willingness to adapt to the ever-changing Christianity is a foreign religion imported into modern world rather than staying rooted to their Africa while the traditional religion is the static culture. One of the ways Africa as a indigenous faith (Onyeidu, 1999). Christianity continent has been influenced is through has in time past and at present impacted so Christianity which is the focus of the work. much on African culture in general and it is still On the other hand, Christianity is not a culture, doing so now. Against this backdrop, Ugwu in but the Christian faith can be expressed and Ibenwa, 2004 said,” although the imported communicated only through cultural media. A world religions have brought in some positive Christian is a person who has accepted the influences or possible effects on the Nigerian Christian faith and made a firm decision to communities, they have also dealt a staggering become a follower of Jesus Christ. To become a blow on our social, economic, religious and Christian is to accept Jesus Christ and his political systems.” However, change is the only teachings as preserved in the Christian thing that is constant in human life and as such scriptures and maintained by the church of one‟s it is inevitable in human interaction (Ibenwa, choice. 2014). According to Ibenwa (2014), rapid social change in Africa, owing to the western influence The question as to what constitutes authentic in the second part of the nineteenth century Christian tradition is complicated by the helped to transform very simple, harmonious existence of numerous Christian denomina and homogenous society into complex and tions. But there is no doubt that the need for heterogeneous one. cultural freedom and cultural identity has been an important factor in the establishment of The people strictly observed the religion and Independent African Churches during the culture of their communities (Chuta, 1992). colonial period. The term Church can be loosely Foreign religion (Christianity) and their cultural defined as the community of people who have baggage which accompanied their preaching accepted the Christian faith and are consciously have been identified to be responsible for this bound together as a community by the state of affairs. This cultural baggage (i.e. commitment to implement the teaching of Jesus education and urbanization) served as the sweet Christ in the world. Christianity affirms that pills with which Africans were enticed and Jesus of Nazareth is Christ the „‟Son of God‟‟, captured, (Ozigbo,1988) No wonder, Wood but each church lives this faith according to its (1942), aptly remarked that Judaism, understanding of the demands of the Gospel. Christianity and Islam have all acted as social Each individual adult must decide for himself revolutionary forces in our societies. It should whether or not to become Christians and each be noted that some of the changes are inevitable church has developed a system of nurturing because they are a part of the survival strategy; children towards adult membership in the others are irresistible in the presence of church. However, when the children of conquering culture. A reinterpretation of theme Christian parents grow up, they have to make up has, therefore, shown a few instances of those their minds whether or not to remain Christians. changes (Ibenwa, 2014).

27 Journal of Religion and Theology V3 ● I2●2019 Christianity and African Culture in Nigeria

For instance, the introduction of Christianity and  Both instills discipline marked the beginning of religious pluralism on the continent. Jordan  Both condemns bad attitude (1948) wrote that a whole system of taboos and  Both engages in knowledge building and ritual of ordination has controlled the entire life learning efficiency of Africans particularly the Igbos of Eastern Nigeria in Africa. These whole systems of CONFLICT BETWEEN CHRISTIANITY AND taboos and ritual of ordination that controlled AFRICA CULTURE the entire life of the Igbos were expanded by In account of Okeke, Ibenwa & Okeke (2017) Onyeidu (1999) to include: swearing of oath, just as in the recent times, the early Christian making of blood pact, trial by ordeal, oracles, church had conflicts with religions and cultures vows, secret societies and the meticulous that do not share same doctrines with it. In line observation of customs and traditions. with this view, Boer (1976) says that the early Unfortunately, these whole systems of taboos Christian had bitter conflicts with the authorities and rituals are no longer strictly observed that arose over how precisely to confess what because of the influences of Christian doctrines the church believes about the person of Jesus and this perhaps explains why there are so many Christ. It is necessary to have the perception of crimes in the traditional communities today the basic concept of the word “conflict” before (Ibenwa, 2014). exploring the extensive area of conflicts Again, in contact with the Europeans, between African Traditional Religion (culture) Christianity condemned polygamy and upheld and Christianity. According to Okeke et al, monogamy. Still on the influence, the (2017) Conflict is a reality. It does not exist in a introduction of western vacuum or up there in the blues but among brought in western idea of rationalism and humans. It is unavoidable in human interaction. individualism into Africa, (Chuta, 1992). Many Conflict has been defined variously by different Africans began to doubt their religious scholars under different ideological, historical, traditions, and subsequently decided to live and cultural influences. However, Francis without it, and that was the inception of (2007) defined conflict as the, “pursuit of secularism in Africa. incompatible interests and goals by different There in school, the children acquired a whole groups.” Yet, a more elaborate definition was body of new teachings, touching on all aspects given by Phil-Eze (2009). He posits, “Conflict is of human existence, and these were openly and the expression of disagreement over something widely advertised as anti-theatrical to African important to two individuals, groups, states or way of life. Western education weaned African nations when they have different views, children from their control and influences of different goals, different needs and different their families. Another direction where values and they fight over limited resources to Christianity excelled was in the area of reducing address them” (Okeke et al, 2017). discrimination against women in the traditional Totem and Sacred Animals society. There is no gain saying the fact, that women are After the advent of Christianity in Africa, there seriously discriminated against very few of them was no town-wide conflict between traditional were given the opportunity by their parents to religion (African culture) and Christianity. But acquire higher education, some women their conflicts later started creeping in from some parents arranged their marriage and impose converted Christians who felt that because they husbands on them contrary to their wish had been converted to Christianity, that they (Ibenwa, 2014). Other areas of influence are were no longer bound by the norms of the pattern of dressing, greetings, occupation, traditional religion. They thought that they could design of houses, politics etc. Furthermore, violate with impunity, the sanctions of the Christianity helped in character modification of traditional religion. These first overzealous our children and made our young ones imbibe converts started to ignore and to violate what the such virtues like love for one another, truth, people regarded as taboos and abominations. In obedience and respect for elders, parents and some parts of Africa like Igbo nation in Nigeria, people in authority. there are certain animals regarded under the Similarities between Christianity and African traditional religion as sacred and are, therefore, Culture (Religion) not hunted or killed for food. Such animals are  Both engages in spirituality respected and treated kindly by the adherents of

Journal of Religion and Theology V3 ● I2 ● 2019 28 Christianity and African Culture in Nigeria traditional religion and to harm them is a serious Osu/Ohu (Outcasts/Slaves) taboo, the violation of which is regarded as nsọ- The Igbo is a practice of ala (abomination). But in Christianity, according traditional religion and culture. Caste system to the book of Galatians, everything created by also exists in , among the Hebrews, in God is pure and clean. Man has dominion over China, in , among the Germans, and in them, and as such, can kill and eat them. In Russia, Spain, and Portugal (Ndulor, 2014). It is (one of the major Igbo states in a taboo in most Igbo communities and in fact, Nigeria), eke (the royal python) is regarded as a an abomination for a free born to get married to totem and nobody can deliberately kill it without an Osu/Ohu. It is also a taboo for a free born incurring the ostracism of the people. If (nwaafọ), to sleep under the same roof with an an eke killer is not killed by the mob, he osu. When Christianity came, the missionaries definitely faces social ostracism, and when he condemned human sacrifice and outcast system. eventually dies, he will not be given an Both Osu and Ohu and other converts started to honorable burial under the traditional religion. worship God together in the same church, for in What most early Christians in Anambra area did the sight of God, all men are equal. The was to kill the eke Idemili (the sacred python traditionalists frowned at it but the new belonging to Idemili deity) deliberately and use Christian converts did not mind having them as food. Not only that, they killed and ate Christian fellowship with the outcasts. this totem animal, they put its head inside match It is important to note that the Osu caste system boxes which when picked up and opened by the officially, has been abolished by the Eastern traditional religionists, they had to offer special House of Assembly. It is no longer an sacrifices to cleanse themselves from the abomination for a free born to marry an osu/ohu abomination because they had seen the head because an enterprising ohu could buy back his of eke (Royal python). This brought the first freedom and could marry into the household of physical conflict between the traditional his master. King Jaja of Opobo was a typical religionists and the Christians in that part of example. He not only bought his freedom but Igbo nation. in his novel, Things also went ahead to found the Opobo Kingdom Fall Apart also recorded the situation when where he became the king. But in the present- Nwoye, Okonkwo‟s son, was converted. He day Igbo nation, ohu, in some Igbo states have hunted and locked up the royal python in his their freedom but for osu, it is not yet fully missionary box. That action of his worsened his practiced. No wonder Mamah, Ujumadu, Okoli, already sour relationship with his father and the Nkwopara, and Okutu (2016) in Okeke et al, people of Umuofia (Okeke et al, 2017). 2017 state, “Eastern House of Assembly on May 10, 1956 abrogated the obnoxious practice Eating Fishes from Sacred Streams through an Act of Parliament, but 60 years after, Also in some parts of Igbo land such as Njaba this has not done the required magic . . .” Local Government Area of , Udi and According to Sir Ogbonna Emmanuel (oral Nsukka areas of state, , Nkpor, interview, 2016), the issue of free born and osu Ogidi, Aguleri, an so forth, all in Anambra state, led to a bloody communal clash in Alor-Uno in the early Christian converts not only went out Nsukka Local Government Area (LGA) of regularly to convert their heathen neighbors to in 2016. Many lives and properties Christianity but also showed their contempt for were lost. “The propagators of the crisis are all the traditional taboos: for example, eating the Christians,” said Sir Ogbonna. Members of forbidden fish from certain streams in the towns. Alor-Uno community socially and politically Tradition had it that the fishes were not allowed marginalized their brothers in the name of osu to be touched or killed, for they were dedicated caste system. Even to date, most Christian to the god of the stream, but the Christian converts are not courageous enough to put their converts caught and ate them just to show that Christian belief into practice in the equality of the gods of the stream had no powers to harm human beings, by marrying an Osu or Ohu, for them, because God created all things for man‟s they know that the person and his family will be use.The action pained and annoyed the ostracized by all his kindred, who ironically are traditional worshippers. They left the converts to more of Christians (Okeke et al, 2017). the vengeance of the gods but the gods seemed Health Care to have taken no notice. The natives started to fight for the gods by ostracizing the Christian The health condition of the natives before the converts (Okeke et al, 2017). arrival of the missionaries was so deplorable

29 Journal of Religion and Theology V3 ● I2●2019 Christianity and African Culture in Nigeria and, the mortality rate in Nigeria was appalling. meditation, and through other various services. There was no known cure for some deadly There are shrines erected for the worship of the diseases, which went wild rapidly and caused a lesser gods by the traditionalists. There is no heavy death toll among the people. Besides, shrine for the worship of the Supreme God for there was total lack of knowledge concerning they believe that the Supreme God is invisible many of these diseases (Asadu, 2014). In Igbo and that his domain is the sky and that He is also nation (Nigeria), methods of dealing with a transcendent God. For this reason, they make diseases, misfortune, and suffering were marked use of the minor gods and ancestors called as areas of conflict between traditional religion intermediaries. For Christians, the worship of and Christianity. Christians were opposed to God is effectively performed by the ordained almost all the methods, which the traditionalists priests and their agents, the catechist, and lay used when they were ill, or when they got readers. They regard the holy saints and angels misfortune and suffering. Before the advent of as Gods messengers. “This also shows that Christianity, the medicine men in Igbo nation Christianity believes in intermediaries but what acted as counselors. Some of them acted not and who serves as the intermediary is the only as doctors but as listeners to people‟s problem,” says Chief Raphael Ojike (oral multifarious problems. They also acted as interview, 2016). priests and prayed for their communities. But Christians also oppose certain aspects of Christian doctors are unlike medicine men of the traditional worship such as human sacrifice, traditional religion of the Igbo. The villagers of blood sacrifice, twin killing, and other the different Igbo communities think that fetish items used in sacrifice. Based on this diseases were cured by these doctors with drugs Christian belief, new converts no longer partake and not by any ritual ceremony as they believed. in traditional family festivals and thanksgiving. Sorcery, Magic Charms, and Witchcraft And, their traditional parents and or guardians see this as rebellion that deserves punishment In the traditional society, when something goes because they believe that the sin of one member wrong in the welfare of the individual or his of the family affects the whole family (Okeke et family, he immediately wondered who had al, 2017). caused it to happen. In most cases, the individual would suspect that someone had used Massive Destruction/Demolition of Shrines evil magic, sorcery, or witchcraft against him or and Sacred Grooves his household, animals, or fields. Whereas the The massive destruction/demolition of shrines traditional religionists hate and fear these forces, and sacred groves is another conflict area. Christians do not believe that sorcerers, witches, Perhaps, this explains why Wotogbe-Weneka and charms have any effect on people or their (2013) opines, “The huge resource that would property. Christians condemned magic; they use otherwise be generated through tourism industry prayers and sacrament to drive away dangers which is encouraged by government nowadays and difficulties. So, according to NzeUgwoshie is lost through reckless destruction of sacred Madu (oral interview, 2015), in situations where groves” (p. 10). Most of these groves house a diviner or dibịa(native doctor) was consulted costly that were traded by barter for a for solutions to family problem to appease the piece of singlet, sugar, or mirror to the gods, Christian converts in the family insisted missionaries, which today are displayed for that prayer through their priests would be the tourist attraction in many European museums. solution (Okeke et al, 2017). Christianity believes that God is worshipped in the church not in groves, and as such, wasting Modes of Worship the groves for idol worship was not acceptable According to Hastings (1911), defined worship to them. as comprising all modes of giving expression to Birth and Naming the various feelings toward the divine power, feelings of awe, reverence, obligation, Still in Igbo nation, the birth of a child is depreciation, gratitude, hope, and others. The accompanied by various rites, which involve in Nigeria for instance, who profess presentation to ancestors and the cleansing of traditional religion, worship the Supreme Being the mother from the “pollution” at childbirth. through many minor gods or divinities. Those The “pollution” of childbirth may be performed who profess Christianity, worship God directly after three native days depending on the part of through church services, prayers, songs, Igbo nation. This practice is also the same in

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Christianity, where a woman after childbirth Marriage Customs offers live animals and special cleansing prayer Christian marriage is different from traditional to God, for read mittance into the Christian folk marriage in Igbo nation. In traditional marriage, (see Leviticus 12:1-8 and Luke 2:22-24). After the religious aspects include the preliminary that, the naming of the child and its presentation divination by which the young man who seeks a to the people follows. Some factors determine wife is enabled to find out from what clan or the name given to a child, and this is where lineage his Chi (Guardian Spirit) permits him to conflict arises with the Christian belief. take a wife of fortune from. When the diviner According to Ilogu (1974), three factors usually pronounces the clan or lineage and the girl is determine the name given to a child. They are as found, all the preliminaries are finished and the follows as stated by Okeke et al, (2017): bride price is paid, the girl is ready to go and  The day of the native week on which the child settle in her new husband‟s home (there may be is born (and Christianity believes that the days little modification depending on the area in of the Igbo native week: Eke, Orie, Afọ, question). and Nkwọ are named after deities. But they Christians are opposed to this aspect of forgot that apart from August, named after traditional marriage. They contend that their Caesar Augustus that January to December is own way of marriage is the ideal as revealed by all names of Jewish deities; see Ozioko, 2016, God. But how far is the ideal Christian marriage for details). as revealed by God separable from the  The historical incident peculiar to the child‟s traditional marriage? This is the question often birth or to the circumstances of the parents. asked by some traditionalists. They argue that  The philosophical or socio-religious faith, the Christian marriage and many Christian which the child stimulates in the parents. families are failures in traditional marriage life, going by the number of Christian divorces After the naming ceremony, there prevalent now (Okeke et al, 2017). is Ịgbaafaagụ (as it is called by the Obosi, Abattete, Umuoji, and Nkpor people of Idemili- Another area of conflict is polygamy. The North LGA of Anambra state). This is the traditionalists believe that the number of wives a ceremony of finding out the ancestral man has shows his opulence. The number of relationship of the newborn child through wives often determines the number of children. divination. Agbaogwugwu people of Enugu And, one of the major reasons of having many state call such reincarnated child agụm(my rib), children according to Mr. Enem Ignatius (oral whereas it is called ogbom (myself) in Ngwo interview, 2015) is to have enough labor for and most towns in Ezeagu and Udi LGAs of farming, which is their major occupation. But Enugu State, including many other towns the idea of polygamy runs contrary to the Christian doctrine of monogamy, which believes (Okposi, Abakiliki, Uburu, etc.) in . in one man, one wife. Many Christians are in In opposition, Christians do not accept the dilemma when they have marital problems such traditional beliefs of naming ceremonies. as childlessness or problem of gender mix in the Christians believe that as God is the creator of children. If ever the man defies the church order every human being, names should relate to him. and marries more than one wife, he is made a Often coercion is used to force Christians to backslider. He is denied the Holy Communion perform the naming rights. Of course, some and other church rights. Christians do resist. Burial Ceremonies Initiation Rites One of the other areas of conflict between the Christians have no puberty ceremonial rites. traditional religion and Christianity in Igbo Children are baptized sometimes as infants, in nation is in burial ceremonies. The traditional the early youth, and sometimes in later years as religious view in Igbo concept of death is that a the case may be. Christians in Igbo communities man is dead when his soul leaves the body for vehemently oppose the traditional rites of the land of the dead (Eke, 2014). The puberty, which they regard as heathenish and traditionalist performs some ritualistic ungodly. In some Igbo towns today, the ceremonies before burying a dead person. initiation into the masquerade cult is still Christians oppose such ceremonies. In most part causing a lot of conflicts between fanatical Christians and the traditionalists (Okeke et al, of Igbo traditional society, there are rituals 2017). concerning the preparation of the corpse for

31 Journal of Religion and Theology V3 ● I2●2019 Christianity and African Culture in Nigeria burial. Diviners are consulted to find out the In some cases, the relatives of the dead wife cause of death. In the olden days, the would spark off trouble with their in-laws traditionalists buried important personalities, because they are opposed to Christian marriage, chiefs, and titled men with people who were stating that Christians deprived them of their alive. The aim is to give the deceased company traditional rites and customs. According to Mr. to the land of the spirits. Other material wealth Sunday Iweobi (oral interview, 2013), there are such as gold, money and many other ornaments cases where the ỊgbaNkwụ ceremony (traditional were buried with dead bodies. The early wedding ceremony) has to be performed before missionaries highly frowned at the practice. the burial of the deceased wife. This situation After sometime, a year or more, the second arises, especially when the husband did not burial would take place with a lot more finish the marriage rites because of his Christian elaborate ceremonies than the first. If the second faith or due to negligence of traditional marriage burial was not performed, according to Mr. customs or because of other reasons, before the Enem, Ignatius (oral interview, 2015), the wife died. Sometimes, according to Mr. Iweobi, proper inheritance of the late father‟s property Sunday (oral interview, 2013), it might be that the deceased was maltreated, and his in-laws could not be finally settled (the above practice would not let go. They would insist on the according to him is still in existence in some completion of such traditional marriage rites as Igbo communities such as Iwolo, Nenwe and a sort of punishment to the husband, which Nkanu in Enugu State, Ohaozaro, and in ordinarily they would have overlooked (Okeke ). Christians challenged many et al, 2017). traditional burial ceremonies. They opposed the traditional second burial rites. And, the Again, Mr. Iweobi, Sunday (oral interview, traditional religionists believe that this burial 2013) says that sometimes, the funeral rite helps the spirit of the dead person reach the ceremonies of dead relatives that were not done spirit world, join his ancestors, and enable him in the past (due to one reason or the other) are or her to reincarnate. organized before that of a relative who died recently. In the same vein, Oreh (2014) Also, in some parts of Igbo land, some towns identifies the principal dehumanizing widow such as Ngor-Okpala in Imo state, in hood rites and practices to include the Abia State, and many towns in Anambra State, following: drinking water used in washing when someone‟s wife dies, her corpse must be husband‟s corpse, crawling over husband‟s carried to her father‟s people before the first corpse, long mourning and restriction period, burial or a symbol of such corpse at the second loss of right of inheritance (if she has no male burial ceremony will be carried to the husband‟s child), sitting on bare floor during the period of family. Presently, the ambulance may stop over mourning, a widow not having bath until eight at the dead wife‟s paternal compound and the market days (28 days), and so forth. Christianity corpse saluted with many canon guns shots. frowns at such practices and warns its members This is done in most Igbo communities to certify never to partake in them. that the dead wife has been brought to her own RECOMMENDATIONS AND CONCLUSION people. This practice persists till today in most Igbo communities. Christians are opposed to However, the researcher made the following this kind of ceremony. Presently, according to recommendations as regards the conflicts. Rev. Canon OnuorahNnamdi (oral interview,  The two religions should have good 2016), in the Niger Diocese of the Anglican communication and respect for each other‟s Communion, Anambra State, a brief stopover in belief and that‟s why some honest pastors will the dead wife‟s paternal home is an offense tell you „‟give Caesar what belongs to Caesar punishable by the absence of the priests and and give God what belongs to God‟‟. church members in the funeral service of the  Since conflict is inevitable in human society, deceased. They frown at the practice of carrying there should always be platform for dialogue the corpse of a dead wife back to her father‟s to avoid going to the extreme. compound or even stopping over as we have seen. Instead, they bury the dead wives in the  From time to time, there should be educative church cemeteries of their husbands‟ town or in programmers by churches or group of persons their husbands‟ compounds. There are cases of with in-depth knowledge of religions where kinsmen and the Christians struggling for the people are enlightened more about religion on corpses of Christian relations. a neutral ground to avoid misconception.

Journal of Religion and Theology V3 ● I2 ● 2019 32 Christianity and African Culture in Nigeria

In conclusion, the researcher was able to review [8] Idang, G.E. (2015). African culture and values. the concept of Christianity and its influence on Phronimon (UNISA), Vol. 16, No 2, pp 97-111 Africa culture with case study of Nigeria. [9] Ilogu, E. C. (1974). African religions and Furthermore, the researcher reviewed the areas philosophy. London, England: Monison& Gibb. of conflict between the two religions and from [10] Jordan, J.P (1948). Bishop shanahan of one of the recommendations above, the two southern Nigeria Dublin: Glonmore and reynolds religions should have good communication and [11] Mugambi, J.N.K. (2013). Christianity and the respect for each other‟s belief and that‟s why African cultural heritage. In Christianity and some honest pastors will tell you „‟give Caesar Afri-can Culture. Nairaobi: University of what belongs to Caesar and give God what Pretoria, Library Services belongs to God‟‟. [12] Ndulor, C. U. (2014). Osu caste system and REFERENCES Christianity in Igbo land (Doctoral dissertation seminar paper). Department of Religion and [1] Asadu, G. C. (2014). Christianity and national Cultural Studies, University of Nigeria, Nsukka. development: Nigerian experience (Doctoral dissertation). Department of Religion and [13] Okeke, C. O., Ibenwa, C. N & Okeke, G.T. Cultural Studies, University of Nigeria, (2017). Conflicts between African Traditional Nsukka. Religion and Christianity in Eastern Nigeria: [2] Aziza, R.C. (2001). The relationship between The Igbo Example. Sage Open Journals, DOI: language use and survival of culture: The case 10.1177/2158244017709322. Retrieved May rd of Umobo youth. Nigerian Language Studies. 23 , 2019 from https://journals.sagepub.com/ No. 4. Bello, S. (1991).Culture and decision doi/full /10.1177/2158244017709322 making in Nigeria. Lagos: National Council for [14] Onyeidu, S. O. (1999). African traditional Arts and Culture religion: The problem of definition. Nigeria. [3] Chuta, S. C (1992). “Religion and social [15] Oreh, C. I. (2014). Igbo cultural widowhood control in traditional African societies”. In J.O practices: Reflections on inadvertent weapons Ijeoma (ed. African Humanities. Nigeria: of retrogression in community development Mekslink Publishers Culture of Africa (n.d) In 80th inaugural lecture, University of Wikipedia. Retrieved on May 18, 2019 from Nigeria, Nsukka. https://en.m.wiki pedia .org/ wiki / Culture_ of_ Africa [16] Ozigbo, I. R. A. (1988). “African responses to [4] Eke, N. N. (2014). The Igbo concept of death Christianity and Islam: The case of West by suicide and its religious, moral and social Africa”. In I.T.K. Egonu (Ed.). Readings in implications (Doctoral dissertation). Department African Humanities in World Culture. Nigeria: of Religion and Cultural Studies, University of Vivian and Vivian Publishers. Nigeria, Nsukka. [17] Phil-Eze, P. O. (2009). The environmental, [5] Fafunwa, A.B. (1974). History of education in peace and conflict in Nigeria. In Ikejiani, C. M. Nigeria. London: George Allen and Unwin (Ed.), Peace studies and conflict resolution in Francis, D. J. (2007). Peace and conflict Nigeria (pp. 39-40). Ibadan, Nigeria: Spectrum studies: An African overview of basic concepts. Books. Wood, A.G. (1942). Christianity and In Gaya, B. S. (Ed.), Introduction to peace and civilization: Current problem. Cambridge conflict studies in (pp. 32- University Press 34). Ibadan, Nigeria: Spectrum Books. [18] Wotogbe-Weneka, W. O. (2013, September 3- [6] Hasting, J. (1911). Encyclopedia of religion and The implications of the massive demolition/ ethics. Edinburgh, Scotland: Monison & Gibbs. destruction of sacred groves in the 21st century [7] Ibenwa, C. N. (2014). Influences of Christian inIk were of Nigera Delta. Paper presented at religion on African traditional religion and the 21st annual conference of the Nigeria value system. Research on Humanities and association for the study of religion (NASR), Social Science. Vol.4, No. 9, ISSN (Paper) held at the University of Nigeria, Nsukka. 2224-5766, ISSN (Online) 2225-0484

Citation: Metala, Ajana Clinton, “Christianity and African Culture in Nigeria", Journal of Religion and Theology, 2019, 3(2), pp, 26-33. Copyright: © 22019 Metala, Ajana Clinton. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.

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