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The Impact of Matriarchal Traditions on the Advancement of Ashanti Women in Ghana Karen Mcgee
The University of San Francisco USF Scholarship: a digital repository @ Gleeson Library | Geschke Center Listening to the Voices: Multi-ethnic Women in School of Education Education 2015 The mpI act of Matriarchal Traditions on the Advancement of Ashanti Women in Ghana Karen McGee Follow this and additional works at: http://repository.usfca.edu/listening_to_the_voices Part of the Education Commons Recommended Citation McGee, Karen (2015). The mpI act of Matriarchal Traditions on the Advancement of Ashanti Women in Ghana. In Betty Taylor (Eds.), Listening to the Voices: Multi-ethnic Women in Education (p. 1-10). San Francisco, CA: University of San Francisco. This Book is brought to you for free and open access by the School of Education at USF Scholarship: a digital repository @ Gleeson Library | Geschke Center. It has been accepted for inclusion in Listening to the Voices: Multi-ethnic Women in Education by an authorized administrator of USF Scholarship: a digital repository @ Gleeson Library | Geschke Center. For more information, please contact [email protected]. The Impact of Matriarchal Traditions on the Advancement of Ashanti Women in Ghana Karen McGee What is the impact of a matriarchal tradition and the tradition of an African queenmothership on the ability of African women to advance in political, educational, and economic spheres in their countries? The Ashanti tribe of the Man people is the largest tribe in Ghana; it is a matrilineal society. A description of the precolonial matriarchal tradition among the Ashanti people of Ghana, an analysis of how the matriarchal concept has evolved in more contemporary governments and political situations in Ghana, and an analysis of the status of women in modern Ghana may provide some insight into the impact of the queenmothership concept. -
The Traditional Juju for the Punishment of Adultery Among Yoruba Natives
Originalni naučni rad UDK: 343.241(=432.561)(669-15) Matthias Olufemi Dada Ojo1 Department of Sociology Crawford University of the Apostolic Faith Mission Igbesa, Ogun State, Nigeria MAGUN: THE TRADITIONAL JUJU FOR THE PUNISHMENT OF ADULTERY AMONG YORUBA NATIVES Abstract: This paper addresses the issue of traditional method of punishing adultery among the Yoruba natives of the Western part of Nigeria. Magun is a Juju which is applied to punish adulterers in Yoruba land. Using qualitative research methods, the paper identifies two categories of Magun and the varieties subsumed under them. The paper argues that the application of Magun for the punishment of adultery is no longer a common phenomenon as a result of westernization and modernization. Yet, there are rural areas where the application of Magun to punish adultery are still found. It is recommended that extensive researches to be conducted on Magun and other ways of punishing crime and deviant behaviour among the Yoruba people. Furthermore, the adequate documentation of the findings in order to preserve the culture of the people in area of Penology and Criminal Justice System is also highly recommended. Keywords: Magun, adultery, adulterers, adulteresses, Yoruba natives, Juju Introduction The problem of adultery is as old as the history of mankind itself. Adultery and sexual immorality featured from generation to generation of the human race since the creation of this world. According to Christian in Relationship (2012), the Hebrew law prohibits adultery likewise the religion of the Christi- ans the world over. In the Greco-Roman world, there were stringent laws aga- inst adultery, even though it was applied to a married woman. -
A Study of Distortion of Akan Cultures in Kumawood Movies in Ghana
International Journal of Research in Humanities and Social Studies Volume 4, Issue 5, 2017, PP 8-16 ISSN 2394-6288 (Print) & ISSN 2394-6296 (Online) http://dx.doi.org/10.22259/ijrhss.0405002 Aberration of Cultures: A Study of Distortion of Akan Cultures in Kumawood Movies in Ghana Kquofi, Steve (PhD) Department of General Art Studies, Faculty of Art Kwame Nkrumah University of Science and Technology, Kumasi, Ghana Croffie, Godfred Kojo (PhD) Department of General Art Studies, Faculty of Art Kwame Nkrumah University of Science and Technology, Kumasi, Ghana *Corresponding Author: Kquofi, Steve (PhD), Department of General Art Studies, Faculty of Art Kwame Nkrumah University of Science and Technology, Kumasi, Ghana Received Date: 14-06-2017 Accepted Date: 23-06-2017 Published Date: 28-06-2017 ABSTRACT Kumawood movies are very popular in Ghana now with the decline of films produced in the English language, which patrons have tagged ‘Glamour’ films, to show contrast to those produced in Kumasi to satisfy the ‘film taste’ of the masses, which mostly are disconnected from the ‘Glamour’ films. Despite their popularity because of their production in the local language, Akan Twi, these movies aberrate Ghanaian cultures, especially the arts, customs, lifestyles, background, and habits that characterize the traditional Akan society, which the movies largely portray. Based on qualitative research approach, six Kumawood movies were selected for critical review. The study sought to ascertain how Kumawood movies presented the cultural values of the people. The results indicated that Kumawood movies showcased diverse Akan cultural elements such as proverbs used for ensuring positive moral conducts, welfare, and acquisition of wisdom; rich traditional body adornments; Akan traditional festivals, folksongs, drumming and dancing, games; as well as sense of communal welfare, hospitality and traditional courtesies. -
Book Summary – African Religions and Philosophy
Book Summary – African Religions and Philosophy Africa is unique among the continents. It has the longest river (Nile), the biggest desert (Sahara), and a vast wealth of natural resources. Many archeologists and other scientists argue that Africa was the birthplace of mankind. Yet Africa is also the poorest (measured by per capita GDP), most colonized, and least developed continent. As a result, Africa and its people have long been disparaged by commentators from the Americas, Asia, and Europe. Native peoples have been called “savages” and native beliefs have been called “primitive”. John S Mbiti, a Kenyan priest of the Anglican Church and Christian philosopher, portrays a different picture of these people and their beliefs in African Religions and Philosophy. Mbiti begins by discussing the pervasive influence of religion in Africa. To the African, everything is religious. There is no demarcation between sacred and secular or material and spiritual. African tribal religions exist for the community, although they support and protect the individual, and promulgate a corporate identity, “I am because we are.” He continues by correcting misconceptions and mislabeling of African beliefs. He objects to the evolutionary paradigm of religion, in which animistic religions (such tribal beliefs in Africa) evolve into polytheism and eventually into monotheism. Characterizing African religions as nothing more than “magic” is also superficial and unfair. The African concept of time is fundamental to tribal religions. Time is not an independent entity, moving forward independently of man’s activities, but a compilation of events. For example, as I write, the clock in front of me ticks. It will tick no matter if I am sleeping and unaware of its movement, or staring at it and concentrating on every move of the pendulum. -
Kaiciid Builds Cooperation with African Union
AFRICAN UNION UNION AFRICAINE UNIÃO AFRICANA Addis Ababa, ETHIOPIA P. O. Box 3243 Telephone : +251 115-517 700 Fax : +251 115-517844 www.au.int KAICIID BUILDS COOPERATION WITH AFRICAN UNION A delegation from the KAICIID Dialogue Centre, an international organization, will travel to Ethiopia in November 2014 to meet diplomats at the African Union and with the African Union Commission, a next step in the close cooperation between the two organisations. In 2013 KAICIID began work with the African Union and other partners in the region to promote a culture of dialogue among followers of diverse religions and cultures in Africa. This visit is a further step in the implementation of a Memorandum of Understanding (MoU) concluded between KAICIID and the African Union. The MoU was signed on behalf of the African Union Commission at the KAICIID Global Forum in November 2013 by Dr. Jinmi Adisa, Director of the African Citizens Directorate (CIDO). Advancing Interreligious and Intercultural Education Within the framework of the MoU, KAICIID and the African Union will collaborate on identifying and connecting partners among the African Union’s Member States, including universities and seminaries, experts and educators, faith leaders and institutions to advance the field of interreligious and intercultural education. KAICIID has launched a Global Policy Network to support working-level policymakers and curriculum developers in the field of interreligious and intercultural education. African Union Interfaith Dialogue Forum KAICIID will also partner in the convening of the African Union Interfaith Dialogue Forum, a permanent steering committee consisting of senior religious leaders and policymakers, tasked with advancing cooperation between the AU and Africa’s religious communities to reduce conflict and coordinate peace and development efforts. -
A Review of the Concept of Origin and Founder of the Indigenous African Religion
Research on Humanities and Social Sciences www.iiste.org ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online) Vol.4, No.22, 2014 A Review of the Concept of Origin and Founder of the Indigenous African Religion Alexander Hackman-Aidoo Department of Religion and Human Values, University of Cape Coast, Cape Coast Email: [email protected] Abstract There is widespread certainty in African scholarship that African religion is a revealed religion. This religion, according to many scholars, has no founder. The other side of the argument is that the religion is purported to have originated or born out of the experiences of our African forefathers. Proponents of such assertion include John S. Mbiti, Awolalu and Dopamu among other scholars. Using a critical reflection tool, this paper attempts a re-examination of the issue of origin and founder of the African Traditional Religion. Contrary to the view of many scholars, the paper finds as logically inconsistent, the notion that African Traditional Religion has no founder though it is perceived to be a revealed religion. It further argues that the attempt to trace the origin of the religion to the experiences of African forebears makes the religion largely experiential and must be given a second look. The paper concludes that African Traditional Religion has founders and the founders are Africans themselves. Keywords : African Traditional Religion, revealed religion, founder. Introduction Every culture, irrespective of the level of ‘civilization’ prevalent among its people, is guided by a certain religious worldview. It is in this worldview that people find the essence of their existence in the world, its purpose and certain realities of life. -
The Significance of John S. Mbiti's Works in the Study of Pan-African Literature," the Journal of Traditions & Beliefs: Vol
The Journal of Traditions & Beliefs Volume 2 Article 9 2016 The Significance of John S. Mbiti's Works in the Study of Pan- African Literature Babacar Mbaye Kent State University Follow this and additional works at: https://engagedscholarship.csuohio.edu/jtb Part of the African American Studies Commons, African Languages and Societies Commons, Christianity Commons, Continental Philosophy Commons, Fine Arts Commons, History of Religion Commons, Literature in English, North America Commons, Literature in English, North America, Ethnic and Cultural Minority Commons, Other Languages, Societies, and Cultures Commons, Other Religion Commons, and the Social History Commons How does access to this work benefit ou?y Let us know! Recommended Citation Mbaye, Babacar (2016) "The Significance of John S. Mbiti's Works in the Study of Pan-African Literature," The Journal of Traditions & Beliefs: Vol. 2 , Article 9. Available at: https://engagedscholarship.csuohio.edu/jtb/vol2/iss1/9 This Article is brought to you for free and open access by the Michael Schwartz Library at EngagedScholarship@CSU. It has been accepted for inclusion in The Journal of Traditions & Beliefs by an authorized editor of EngagedScholarship@CSU. For more information, please contact [email protected]. Mbaye: Mibiti's Works in the Study of Pan-African Literature The critic Rosemary Traoré places John S. Mbiti among those pioneering Black intellectuals such as Cheikh Anta Diop, Abu Abarry, and Kwame Gyekye who “have argued For AFrocentricity on the basis oF the existence oF an -
Histories of Religion in Africa* by Louis Brenner
HISTORIES OF RELIGION IN AFRICA* BY LOUIS BRENNER (School of Oriental and African Studies, London) Introductory This lecture explores some of the questions that have arisen out of my past research and which I hope will inform my future research. These questions concern certain received conceptual and analytical frame- works that are employed in the study of religion in Africa, and how they affect the historical study of religion. Thus the title of the lecture, 'Histories of Religion in Africa'. I speak of 'histories' in the plural because my own research has led me to the conclusion that the his- toricity of religion can most effectively be evoked by focusing on the inherent heterogeneity and pluralism of religious concept and practice which is evident in virtually every social context. But when I speak of 'religion' in the singular I am in fact raising a question because, somewhat paradoxically, it seems that the historical analysis of religious pluralism requires a frame of reference that transcends the conceptual constraints imposed by an approach to the study of 'religions' (in the plural) as separate, self-contained systems or 'world views'. Of course, many persons, especially Christians and Muslims in Africa, justifiably see the religions to which they adhere as cohesive and exclu- sive self-contained systems. At the same time, however, one is fully aware that neither 'Christianity' nor 'Islam' is in itself an analytical concept; neither concept can act as a point of reference for identify- ing and analyzing the actual diversity and variation of what social actors might perceive or experience as Christian or as Islamic in any specific context. -
Sankofatecture
SANKOFATECTURE Amie Edwards Master Research Project Chair | Donna Cohen Co-Chair | Charlie Hailey SANKOFATECTURE Time - Space - Itinerary: Architecture and Culture of Accra, Ghana, Africa Table of Contents Introduction Preface 1 Abstract 4 Case Studies National Museum of African American History and Culture 5 Sinthian Threads Art Cultural Center 9 Zinc Mine Museum 15 Parc de La Villette 17 Historical Context Ghana Geographic and Demographic 19 Tribal Villages 21 Castles and Forts 27 Architecture is an artifact of time. The tectonics and materiality of buildings tell the story of society. Making and Movement Revealing the essence of place, the movement of people, and the trajectory of the future. Culture and Secrecy 47 Objects 49 Symbols 53 Edge and Intinerary 57 Landscape 61 Monuments 59 Streets Coast 65 Mapping 69 Independence Park Concept 75 Site 71 Sections and Floorplans 73 Visual Moments 77 Conclusion 79 Bibliography 81 Index 83 Introduction A collected journey of thoughts, questions, movement, memories, exploration and discoveries lead to the research of Ghana, Africa. Looking back, many years ago as a child,13 years old to be exact, growing up in a small rural city in Georgia I started to ask questions about cul- ture identity and my future. The superficialities and generalizations regarding cultural identity as a individual of African descent became a tangible part of my life. In a wood working class in middle school I experienced joy in discovering that the meaning of lines connecting and intersecting on a plane creates spaces. This was the first time I heard about the profession of architecture. However, joy and disappoint collided through social constructs and bound- aries of communal ecologies in which I lived that prevented me from pursuing my interest in architecture. -
Religion and Masculinities in Africa
Journal of Religion in Africa 46 (�0�6) ���-��8 brill.com/jra Introduction: Religion and Masculinities in Africa Dorothea Schulz University of Cologne, Germany [email protected] Marloes Janson School of Oriental and African Studies (SOAS), University of London, UK [email protected] At a time when born-again Christianity and reformist Islam are among the fastest-growing religious traditions in present-day Africa, more attention needs to be paid to religion as a crucial factor in the dynamic process of con- structing, challenging, and transforming gendered identities. So far few studies have addressed issues of gender beyond the all-too-popular focus on Christian and Muslim women who ‘resist’ the dominant patriarchal order or for that matter ‘liberate’ themselves from the yoke of ‘conservative’ gender ideologies articulated by Christian and Muslim communities in sub-Saharan Africa. This special issue seeks to make up for the biased representations of the interplay between constructions of gender identities and religious practices and under- standings that have been generated by conventional research preoccupations, agendas, and concepts. Specifically, the contributions bring together three lines of exploration that Africanist research has tended to treat separately. These are first, the study of gender; second, masculinity studies; and third, the study of religious reformist trends that over the last decades have shaped dis- courses within Christian and Muslim communities, and also at the interface between Christianity and Islam.1 As Miescher, Manuh, and Cole argue in their pioneering volume Africa after Gender? gender has become one of the most dynamic areas of Africanist research today (2007). -
The Role of the African Traditional Religion in the Promotion of Justice, Reconciliation and Peace in Africa in the Twenty-First Century: a Kenyan Experience
International Journal of African and Asian Studies www.iiste.org ISSN 2409-6938 An International Peer-reviewed Journal Vol.15, 2015 The Role of the African Traditional Religion in the Promotion of Justice, Reconciliation and Peace in Africa in the Twenty-first Century: A Kenyan Experience Dickson Nkonge Kagema 1 Department of Arts and Humanities, Chuka University, Kenya Abstract Although Africa is today a home to many religious organizations and many people have viewed this as a positive development in the continent, the situation is otherwise different. The entire continent is bleeding from the pain of tribal animosity, ethnic tension, hatred, violence, poverty, political instability, injustices etc. Religions are basically meant to help people in their tribulations but religious pluralism in Africa has brought conflict, tension and confusion in families and communities. Religions in Africa have also not been able bring forth justice, reconciliation and peace in Africa. This has however not always been the case. Prior to the coming of new religions and foreign cultures in Africa, human life was relatively stable with the African Traditional Religion (ATR) greatly influencing the lives of the people where it gave meaning and purpose to all aspects of thought and action. Africans were notoriously religious and this religiosity helped create an atmosphere where justice, reconciliation and peace prevailed at all costs. Drawing examples from various communities in Kenya, this paper shows that ATR is still alive in Africa where it continues to influence all aspects of life whether social, economic, religious or political and is responsible for shaping the character and culture of the Africans to date. -
The Place of African Traditional Religion in Interreligious Encounters in Sierra Leone Since the Advent of Islam and Christianity
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Unisa Institutional Repository THE PLACE OF AFRICAN TRADITIONAL RELIGION IN INTERRELIGIOUS ENCOUNTERS IN SIERRA LEONE SINCE THE ADVENT OF ISLAM AND CHRISTIANITY by PRINCE SORIE CONTEH submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY In the subject RELIGIOUS STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF G J A LUBBE APRIL 2008 i TABLE OF CONTENTS SIGNED DECLARATION ix ACKNOWLEDGEMENTS x SUMMARY xi KEY WORDS AND PHRASES xv CHAPTER 1 Introduction 1 1.1 Objectives 3 1.2 Methodological Approach 4 1.2.1 Field work 6 1.3 Past and Present Academic Context 9 1.4 Literature Review 10 1.5 Socio-History of Sierra Leone 20 1.6 Outline 21 CHAPTER 2 Fundamental Tenets and Practices of Sierra Leone Indigenous Religion (SLIR) and Culture 25 2.1 Introduction 25 2.2 Meeting our Subjects 26 2.2.1 The Mende 26 2.2.2 The Temne 27 2.2.3 The Limba 28 2.2.4 The Kono 29 2.2.5 The Krio 30 2.2.6 Common Cultural Straits 31 ii 2.3 Sources of SLIR 34 2.3.1 Oral Tradition 34 2.3.2 Forms of Art 35 2.4 Components of SLIR 37 2.3.1 The Supreme Being 37 2.3.1.1 Names of God 38 2.3.1.2 God Lives Above 41 2.3.1.3 God’s Intrinsic Attributes 43 2.3.1.3.1 Omnipotence 43 2.3.1.3.2 Omnipresence 45 2.3.1.3.3 Omniscience 45 2.3.1.3.4 All-seeing God 46 2.3.1.4 Activities of God 46 2.3.1.4.1 Creator 46 2.3.1.4.2 God as Ruler 48 2.3.1.5 The Worship of God 49 2.3.2 Lesser Gods/Deities 50 2.3.3 Angels 52 2.3.4 Ancestral Spirits 53 2.3.4.1