SUB-SAHARAN AFRICAN CULTURE
AFRICAN ANIMISM
Africans suffer frequently from floods, storms, heat, drought, dangerous animals, and tropical diseases, which
they cannot readily explain. The traditional rural Africans believed that these forces were the result of the
whims of spirits or gods. In order to avoid harm from the work of these gods or spirits, it was believed that
the living had to placate them. One did this by offering gifts, making sacrifices, saying prayers or performing
some other types of religious rituals. Certain actions might be forbidden (called taboos) in order to keep these
gods from becoming angry and punishing the whole group.
There was a widespread belief in traditional Africa that at one time, humans and the Great Creator (God) lived
together on the Earth and communicated directly. At one point, the humans committed some misconduct
(local legends usually hold a woman responsible) and God, in anger, departed the Earth for heaven. Legend
has it that ever since humans have tried to reach heaven to restore the former close relationship with God.
Legends tell of many that have tried to reach heaven by walking to the point where the sky and Earth meet.
Some have tried to build towers or ladders to heaven. All have failed and humans remain tied to the Earth, as
do the other animals.
Traditional Africans did not believe that death was the end of the person’s soul. They believed that, upon
death, the person’s soul entered the spirit world that existed side-by-side with the “real” world. The living
could not see the spirits, but the spirits could see and even act in the “real” world. They believed that sooner
or later the spirit of the dead person would return to their home and oversee the events and actions of their
living family. The spirit would remain near their family until all with which it had shared life had died. The
spirit would be reborn (reincarnated) usually into the same family. While supervising the family, the spirit
could bring good luck to its family, heal the sick, and even indicate a good day for hunting or planting.
However, it a family member would do something to dishonor or ignore the wishes of the dead ancestors, the
spirits could bring disaster to the living.
The traditional Africans relied on powerful individuals known as witch doctors to communicate with the spirit
world and try to convince the angry spirits that the living were sorry for their actions and would make
amends. The families who were having a bit of bad luck would consult the local witch doctor. The witch
doctor would make contact with the spirits and would communicate the wishes of the “dead” to the “living”.
The family would pay the witch doctor very well for his/her services. The position of witch doctor was one
of very high status in traditional African cultures. Just below the witch doctor in status was the medicine
man. The family consulted this person when a member became ill. This person would work with the witch
doctor to determine why the person had become sick. After consultation with the witch doctor, the medicine
man would construct a talisman (good luck piece) or charms to drive away evil spirits. The witch doctor
might also perform special dances with spirit masks while dispensing special remedies in the hopes of healing
the sick..
Such traditional tribal religions are classified as types of Animism. It is estimated that as many as 50% of
Sub-Saharan Africans may still be considered Animists. Most of these are found in rural areas. Even those
that have converted to Islam or Christianity often cling to some of their traditional beliefs. Such beliefs can be
very strong .
SUB-SAHARAN AFRICAN CULTURE
AFRICAN ANIMISM QUESTIONS
1. Why do people believe in animism?
2. Is animism a traditional or modern religion?
3. What do people who believe in animism think is their purpose for going to heaven?
4.
How do they believe that one gets to heaven?
5. What do believers think is the purpose of the dead?
6. What happens if a family member were to do something to dishonor a dead ancestor?
7. What is the difference between a witch doctor and a medicine man?
witch doctor –
medicine man –
8. Who do they believe heals the ill? How?
9. Compare this religion to your own.
similarities –
differences -
The Diviner
Orunmila, the god of destiny, had always guided Banji’s life. Before he was born his parents had
gone to a diviner to discover what they might do to have a healthy baby because three children born to them
had died in infancy. Banji was born a healthy baby.
When Banji was 8, he had become ill, and the process of divination had been carried out in order to learn
why. The diviner suggested that Banji was now a young man, and it was time for him to take a wife. He
needed someone who could help him with the farming, who would cook for him and most importantly,
someone who would bear strong sons to carry on the family line.
For some time, Banji had his eye on Adesina, a beautiful, strong, young girl from the town of Ilorin. They
had met in the market place and had since spent much time in each other’s company. As was the custom of
this people, Banji first spoke to his father about his desire for a wife and for Adesina in particular.
“I have heard that her family is a good one, “ Banji’s father said. “I will visit them with gifts of kola nuts
and palm wine to see how they feel about the marriage.
He did this, taking his brother with him, for among the Yoruba people, it is customary to involve the entire
family in such affairs. Adesina’s parents were receptive to the match. But since marriage was such an
important step, they knew to seek the advice of a diviner to see if the marriage was part of her destiny.
As in many African societies, the Yoruba believe in one Supreme God (Olodumare) who created & controls
the universe. But, they also believe in a wide range of lesser divinities who owe their existence to
Olodumare but who are concerned with specific aspects of man’s activities. There are among the Yoruba,
for example, a god of the farm, a god of the rivers and fish, and many others. Africans choose to call on
those deities, which are most likely to help with a particular problem. Adesina’s family wished to consult
the deity Orunmila, the god of destiny, who could read the future. Access to this god was through the
process of divining. So Adesina’s father and grandfather visited a well-known diviner who had access to
Orunmila.
The diviner spoke to them briefly, then proceeded solemnly to the task at hand. First, he called on Orunmila
and gave an offering of kola nuts. Then, taking 16 palm nuts from a large wooden bowl, he began to toss
them from one hand to the other. When only one or two nuts were left in his right hand, he made small
marks on a wooden board. He continues this process eight times until he had eight sets of marks on the
board. Looking carefully at the marks, he interprets them and learns what prophecy would be most
appropriate to recite. He then recited the lengthy prophecy, which gave hints as to what the couple must do
to receive deity approval for the marriage. Once this had been completed, the terms of marriage were agreed
upon, and the couple became formally engaged.
Banji was happy. Orunmila had indicated that the match was acceptable with his destiny. Soon the lovely
Adesina would be his wife and together they would have many children to make a fine family
of their own.
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The Diviner
1. How does Banji (and his family) go about choosing a wife?
2. How would you describe the work of a diviner?
3. Identify practices in your culture for telling the future.
4. According to the story, when does one seek the help of a diviner?
5. Many Africans believe that their deities frequently intervene directly in people’s lives. What
evidence can be found in the story to support this statement.?
6. If you were living by Yoruba culture, at what time in your life would you consult a diviner?