Chapter 13: Medieval Africa

Total Page:16

File Type:pdf, Size:1020Kb

Chapter 13: Medieval Africa 440-443 CO13-875047 9/28/06 12:56 PM Page 440 440–441 Peter Adams/Getty Images 440–441 Peter Medieval Africa Islamic mosque and marketplace in Djenne, Mali A..D..300 300 A..D.. 700 700 1100 1100 1500 1500 c. A.D.300 c. A.D.750 1324 c. 1441 Axum conquers Arab Muslim Mansa Musa First enslaved Kush traders settle travels to Africans arrive in East Africa Makkah in Europe 440-443 CO13-824133 3/23/04 1:38 AM Page 441 Chapter Overview Visit Chapter Preview jat.glencoe.com for a preview While China enjoyed an artistic golden age, kingdoms in of Chapter 13. Africa grew rich from trading salt and gold. This chapter will tell you about an African ruler who led a great caravan on a long journey from North Africa to the Arabian Peninsula. View the Chapter 13 video in the World History: Journey Across Time Video Program. The Rise of African Civilizations Africa’s geography influenced the rise of its civilizations. The growth of trade led to the exchange of goods and ideas. Africa’s Government and Religion African rulers developed different forms of government. Traditional religions, Christianity, and Islam shaped early African culture. African Society and Culture The family was the foundation of African society. A growing slave trade, however, would disrupt African society. Categorizing Information Make this foldable to help you organize your notes about medieval Africa. Step 1 Draw a map of Step 3 Unfold, turn the Reading and Writing Africa on one side of a paper over (to the clean As you read about the sheet of paper. side), and label as shown. civilizations of Africa, write down three main The Rise of African questions under each Civilizations heading. Then write an answer to each question. Africa’s Government and Religion Step 2 Fold the sheet of paper into thirds from top to bottom. African Society and Culture 441 440-443 CO13-824133 3/23/04 1:40 AM Page 442 Compare and Contrast Making Comparisons One way authors help you to understand information is by organizing material so that you The contrasts can see how people, places, things, or events (differences) compare (are alike) or contrast (are different). are highlighted Read the following passage: in blue. First, look at what is being compared or contrasted. In Some groups, like the Nanti in East this case, it is the Africa, thought people could talk religions of two groups of people directly with their god. Others, like the from Africa, high- Igbo, thought their creator could only be lighted in pink. spoken to through less powerful gods and goddesses who worked for him. Even though Africans practiced their religion differently in different places, their beliefs served similar purposes. They provided rules for living and helped people stay in touch with their history. As you read, look for —from page 463 words that signal the use of comparisons, like, similar, such as or different. The comparisons (similarities) are highlighted in green. 442 440-443 CO13-824133 7/26/04 4:17 PM Page 443 Create a Read to Write You will read about the rise and fall of many Venn Diagram wealthy kingdoms in A Venn diagram can help you to compare and con- Africa during the Middle trast information. Differences are listed in the outside Ages. Choose one of the parts of each circle. Similarities are listed in the portion of kingdoms and do research the two circles that overlap. Read the paragraphs below. to find out what modern Then create a Venn diagram to compare and contrast the African nation occupies roles of European and African women as stated in the that same area today. paragraphs. Write a report to compare and contrast the modern nation and the early Differences Similarities Differences African kingdom. As in most medieval societies, women in Africa acted mostly as wives and mothers. Men had more rights and controlled much of what women did. Visitors to Africa, however, saw exceptions. European explorers were amazed to learn that women served as soldiers in some African kingdoms. African women also won fame as rulers. In the A.D. 600s, Queen Dahia al-Kahina led the fight against the Muslim invasion of her kingdom, which was located about where Mauritania is today. Another woman ruler was Queen Nzinga, who ruled lands in what are now Angola and Congo. She spent almost 40 years battling Portuguese slave traders. —from page 470 As you read each section, make Venn diagrams to help you compare and contrast important details. 443 Werner Forman/Art Resource, NY 444-453 C13S1-875047 9/20/06 9:42 PM Page 444 The Rise of African Civilizations What’s the Connection? Meeting People Egypt and Kush were Africa’s first Sundiata Keita great civilizations. In this section, you (sun•dee•AH•tuh KY•tuh) will learn about African civilizations Mansa Musa that developed later. (MAHN•sah moo•SAH) Sunni Ali (sun•EE ah•LEE) Focusing on the • Africa has a vast and varied Building Your Vocabulary landscape. (page 445) plateau (pla•TOH) • West African empires grew rich from griot (GREE•OH) trading salt and gold. (page 447) dhow (DOW) • Africa’s rain forests blocked invaders and provided resources. (page 450) Reading Strategy Summarizing Information • East African kingdoms and states Create diagrams describing the became centers for trade and new accomplishments of each medieval ideas. (page 451) African civilization. Locating Places Ghana (GAH•nuh) Civilization Mali (MAH•lee) Timbuktu (TIHM•BUHK•TOO) Songhai (SAWNG•HY) Axum (AHK•SOOM) A..D.. 300 300 A..D.. 900 900 1500 1500 c. A.D. 300 c. A.D.750 1468 Axum Arab Muslim traders Sunni Ali captures conquers settle in East Africa Timbuktu Kush 444 CHAPTER 13 Medieval Africa 444-453 C13S1-824133 3/23/04 2:26 AM Page 445 European or American had ever risked the Africa’s Geography journey before. The “death road” crossed Africa has a vast and varied landscape. more than 1,500 miles (2,414 km) of the Reading Focus How can geography discourage people Sahara, the world’s largest desert. To get from exploring another place? Read to learn about the lost meant certain death. geographic features that made it difficult for people to Only nomads living in the region knew travel across parts of Africa. the way, but Vischer hoped to map the route. Like the desert nomads, his life In 1906 a teacher named Hans Vischer depended upon finding oases. Upon his explored what he called the “death road,” return, Vischer amazed people with stories a trade route connecting western Africa of the Sahara. He told of swirling winds to the coast of the Mediterranean Sea. No and shifting sand dunes. Geography and Climate Zones in Africa 40°N 0° 20 W ° Strait of Gibraltar NTAINS MOU Mediterranean Sea AS ATL L I B Y A N N R il SAHARA e e D R d E . S ARABIAN 20°N AHAGGAR S e E a PENINSULA MOUNTAINS TIBESTI R Mediterranean T Se MOUNTAINS ne ga l R N . ig n e de r Lake f A R lf o . Chad Gu AMHARA Lake PLATEAU Volta Lake Turkana Gulf of Y E Guinea L EQUATOR L Mount Kenya . CONGO A 0° Desert R Lake V o BASIN g Victoria T n F o I N C Lake R Kilimanjaro ATLANTIC T INDIAN Tanganyika A WE E OCEAN R OCEAN G S Lake Malawi N bezi A am R. M Z R A I C B S D A E E G G Savanna S A popo R N E m . D R i A A °S L R 20 T M KALAHARI G R DESERT E Orange B 0 1,000 mi. How people live in Africa depends R. S N E upon where on the continent they K 0 1,000 km A R Lambert Azimuthal Equal-Area projection make their home. D 1. Which type of physical feature Cape of Good Hope covers the largest area of Africa? 20°E40°KEYE60°E 2. How might Africa’s geography have Desert Rain forest affected trading patterns there? Mediterranean Find NGS online map resources @ Rain forest www.nationalgeographic.com/maps Savanna 445 (t)Christine Osborne/Lonely Planet Images, (tc)Frans Lemmens/Getty Images, (bc)Brand X Pictures, (b)Michael Dwyer/Stock Boston/PictureQuest 444-453 C13S1-875047 9/20/06 9:43 PM Page 446 A Vast and Diverse Continent Africa is The African Plateau Almost all of Africa, the world’s second-largest continent. The except the coastal plains, rests on a plateau United States fits into Africa three times, with (pla•TOH)—an area of high flat land. In the room to spare. The Equator slices through the east, movements of the earth's crust millions middle of the continent. Hot, steamy rain of years ago cracked the continent, and parts forests stretch along each side of it. Yet the of the plateau's surface dropped. This rain forests cover only 10 percent of the land. formed the Great Rift Valley, where some of Most of Africa lies in the tropics. Here dry, the earliest human fossils have been found. sweeping grasslands reach for thousands of Africa has many long rivers. You have miles. Most of the tropical grasslands, known already learned about the Nile River and the as savannas, have high temperatures and civilizations of Egypt and Kush along its uneven rains. These wide-open grasslands banks. In West Africa, the Niger River is are perfect for raising herds of animals. For very important. The rich soil along the Niger much of Africa’s history, the people of the grows many crops and gave rise to several savanna were hunters and herders.
Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • 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.
    [Show full text]
  • 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).
    [Show full text]
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • RELIGION and CONFLICT in AFRICA with a SPECIAL FOCUS on EAST AFRICA Bjørn Møller DIIS REPORT 2006:6 DIIS REPORT DIIS
    DIIS REPORT 2006:6 RELIGION AND CONFLICT IN AFRICA WITH A SPECIAL FOCUS ON EAST AFRICA Bjørn Møller DIIS REPORT 2006:6 DIIS REPORT DIIS DANISH INSTITUTE FOR INTERNATIONAL STUDIES 1 DIIS REPORT 2006:6 © Copenhagen 2006 Danish Institute for International Studies, DIIS Strandgade 56, DK -1401 Copenhagen, Denmark Ph: +45 32 69 87 87 Fax: +45 32 69 87 00 E-mail: [email protected] Web: www.diis.dk Cover Design: Carsten Schiøler Layout: Allan Lind Jørgensen Printed in Denmark by Vesterkopi AS ISBN: 87-7605-145-5 Price: DKK 50.00 (VAT included) DIIS publications can be downloaded free of charge from www.diis.dk Hardcopies can be ordered at www.diis.dk This publication is part of DIIS’s Defence and Security Studies project which is funded by a grant from the Danish Ministry of Defence. Bjørn Møller, Senior Research Fellow, DIIS,DIIS, [email protected]@diis.dk The author holds an MA in History and a Ph.D. in International Relations, both from the University of Copenhagen. Since 1985, he has been (senior) research fellow, subsequently programme director at the Copenhagen Peace Research Institute (COPRI), which in 2003 became part of the Danish Institute for International Studies (DIIS). He served as Secretary General of the International Peace Research Association (IPRA) from 1997 to 2000, and has been External Lecturer at the Institute of Political Studies, University of Copenhagen since 1994 and at the Centre of African Studies since 2002. In the academic year 2003/04, he served as Visiting Associate Professor at the research centre on Development and International Relations (DIR) at Aalborg University, where he is pres- ently external lecturer.
    [Show full text]
  • Theology of African Traditional Religion
    THEOLOGY OF AFRICAN CTH 692 TRADITIONAL RELIGION Course Code CTH 692 Course Title Theology of African Traditional Religion Course Developer/ Writer Dr. Oyeronke Olademo University of Ilorin Ilorin, Kwara State Course Coordinator Revd. (Dr.) Jacob A. Owolabi National Open University of Nigeria Lagos Programme Leader Dr. O. A. Adewale National Open University of Nigeria, Victoria Island, Lagos Course Material Reviewer Rev. Fr. Dr. Ushe N. Michael National Open University of Nigeria, Victoria Island, Lagos NATIONAL OPEN UNIVERSITY OF NIGERIA i National Open University of Nigeria Headquarters 14/16 Ahmadu Bello Way Victoria Island Lagos Abuja Office: NOUN Building No. 5, Dar es Sallam Street Off Aminu Kano Crescent Wuse II Abuja, Lagos e-mail: [email protected] URL: www.nou.edu.ng National Open University of Nigeria 2008 First Printed 2008 ISBN: 978-058-652-0 All Rights Reserved Printed by For National Open University of Nigeria ii TABLE OF CONTENT PAGE Module 1………………………………………………………………….2 Unit 1 Definitions of African Traditional Religion…………………...1-21 Unit 2 Theology of African Traditional Religion……………………22-26 Unit 3 Creation in African Traditional Religion ……………………..27-31 Unit 4 The African Concept of Human Beings ……………………...32-49 Module………………………………………………………………........50 Unit 1 Ethics in African Traditional Religion ……………..………50-54 Unit 2 Judgment in African Traditional Religion …………………..55-58 Unit 3 Reincarnation in African Traditional Religion ……………...59-62 Unit 4 Women in African Traditional Religion ……………………63-66 Unit 5 Sin and
    [Show full text]
  • BOSTON UNIVERSITY History of Religion in Pre-Colonial Africa
    BOSTON UNIVERSITY Department of History History 349/African American 382 History of Religion in Pre-Colonial Africa Dr. John Thornton AAS 101 TTR 2-3:30 Office: 138 Mountfort, upstairs on the right (Director’s Office) E-mail: [email protected] Address for submission of papers: [email protected] Office Hours: MWF 10:30-1:00 and by appointment. I am usually in my office, and welcome students to visit; I am not always available but if you contact me first I can tell you availability. The purpose of this course will be to study the development of religion in Africa in the period before the European takeover of the continent. It will devote attention both to traditional religions of Africa and to the growth and development of Judaism, Christianity and Islam in the continent as a whole. While there has been considerable study of religion in Africa, it has tended to be dominated either by a fairly static, ethnographic vision of African religion or a study of missionary, evangelical or proselytization activities of Christianity and Islam. This course will adopt a historical approach and will try to explore the underlying dynamics of religion, the bases of African religions, and the nature of conversions. It will also examine the interactions and underpinnings of religion’s interaction with politics and with the politics of religious change. This course is new, and its content is still very much in development. Students should be aware that you are on an adventure here, the secondary literature is limited, and some of our work will be in effect groundbreaking and dealing in unexplored territory reading directly from primary resources.
    [Show full text]