Info For Y'all Africans In Addition To Their Names For God
"The fool says inwards his pump 'There is no God.' " In traditional Africa in that location are no such "fools."
God, divinities in addition to spirits inwards African traditional religious ontology
Rev. Emeka C. Ekeke
1
and Dr. Chike A. Ekeopara
2
1
Lecturer, Department of Religious Studies, University of Calabar, Pmb1115 Calabar, Crossriver
State, Nigeria, Email revekekemekus@yahoo.com
2
Senior Lecturer, Department of Religious Studies, University of Calabar, Pmb1115 Calabar,
Crossriver State, Nigeria.
ABSTRACT
The concept of God, divinities in addition to spirits inwards African traditional religious ontology has been so
misunderstood past times many scholars to the indicate of seeing Africans every bit people who did non know the
Supreme Being nor worship Him. This newspaper seeks to examine how Africans conceive of the
Supreme Being, divinities in addition to spirits. The newspaper shows that the concept of God is non unusual to
Africans but inwards traditional Africa in that location is no atheist. It sees the divinities every bit beings who receive
authority from the Supreme Being to serve inwards the unitary theocratic organization of government. The
paper sees the spirits every bit strangers, foreigners in addition to outsiders inwards the category of things that should
be defeated using spiritual powers.
Keywords: Religious Ontology, African tradition, Divinities, Spirits
INTRODUCTION
The concept of God, divinities in addition to spirits inwards African
traditional religious ontology has been a controversial
and misunderstood concept. Various factors led to
this contestation in addition to misunderstanding, such as
prejudice past times Western scholars who measured African
traditional religious concept with Christianity. Other
factors include lack of indebt study of African religion
leading to hasty conclusion. Most of those who came
to study the religions of Africa were armchair scholars
who depended on information from missionaries who
themselves concentrated inwards i community or tribe.
They used the scanty information derived from i or
two localities inwards Africa to pull conclusion nigh the
ontology of God, divinities in addition to spirits inwards Africa.
These armchair scholars went every bit far every bit believing that
the sub-Saharan Africa is i Blue Planet with one
religious belief in addition to practice.
This misunderstanding continued until indigenous
African scholars similar John S. Mbiti in addition to E. Bolaji
Idowu, inwards 1970s in addition to 1980s, prepare out to refute some of
the erroneous claims nigh African religions. They
echoed the fact that “Africans had known God before
the missionaries came” (Ray XI). This sentiment gave
Africans in addition to their religion, which was battered and
shattered past times the missionaries who condemned and
denigrated their religion, a novel promise in addition to integrity.
In this paper, our attending is drawn to the fact that
there are realities inwards African faith which has not
been properly echoed past times Africans themselves
especially those Eurocentric ones whose religious
inclination has blinded them to the fact that Africans
are non strangers to the worship of One True God –
Supreme Being, who is called past times dissimilar names in
Africa.
This newspaper also shows the seat of the divinities
and spirits inwards African religious metaphysics stressing
that their belief inwards these other beings make non inwards any
way contradict their belief inwards the Supreme Being as
some opine. In most of the religions of the world, the
concept of the Supreme Being is clearly spelt out just
as it is inwards African faith with the divinities in addition to spirits
clearly prepare forth every bit messengers of the Supreme
Being. This piece of occupation is thus focused on showing the
place of God, divinities in addition to spirits inwards African religious
ontology.
God inwards African Religious Ontology: When nosotros refer
to the discussion ‘God’, nosotros are talking nigh the living
eternal Being who is the source of all living and
whose life existed from the dateless past. He is self
existed in addition to is the i whose ability sustains the
universe. He is an all-knowing Being who knows and
sees all things at the same fourth dimension without whatever modern
instrument. He fifty-fifty knows the halt from the
beginning.
This Great Being has revealed Himself inwards many
different ways, “and human beings inwards detail have
always felt His presence in addition to responded to Him in
worship” (Brown 1). This manifestation or revelation
of God has brought nigh a living human relationship Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
210
between God in addition to Man leading to what nosotros at nowadays call
religion. Some people who received this revelation
have seen God every bit a personal Being such every bit the
Jews in addition to Muslims, patch others similar the Buddhists do
not think of God every bit a personal Being at all.
The greatness of this Being has been described by
many scholars, religious people in addition to many religious
scriptures. In describing God, Al-Ghazzali wrote:
He is the ability in addition to the kingdom in addition to the glory and
the majesty in addition to to Him belongs creation in addition to the
rule over what He created: He lone is the Giver of
life; He is omniscient, for His knowledge
encompasseth all things, from the deepest depths of
the basis to the highest heights of the heavens. The
smallest atom inwards the basis or the heavens is known
unto Him. He is aware of how the ants creep upon
the difficult stone inwards the darkness of the night. He
perceives the displace of specks of dust inwards the air.
He beholds the thoughts which plough over through the
minds of men, in addition to the hit of their fancies in addition to the
secrets of their hearts, past times His knowledge, which was
from aforetime (qtd inwards Brown 2).
The Arjuma’s Hymn written inwards nigh 500 – 100 BC in
ancient Hindu Gita, expresses the same belief inwards the
greatness of this non bad God in addition to his human relationship with
humanity in addition to the universe:
Why should they non revere You? … You are the
first Creator, Infinite, Lord of the gods, identify of the
Universe. You are the Imperishable. You are the
last Prop-and-resting Place of the universe. You are
the Knower in addition to what is to live Known … The whole
universe was spun past times You … Your strength is
infinite, Your ability is limitless. You pick out all things
to their fulfillment: hence You are All … You are the
Father of the world of moving in addition to unmoving things
(qtd inwards Brown 3).
These descriptions every bit given higher upwardly shows the extent
of the greatness of this Supreme Being past times many
religions.
The greatness of this Supreme Being – God is also
portrayed inwards African religions. The fact that in that location are
no written scriptures past times the votaries of African
traditional religion, does non inwards whatever way hateful that the
concept of the Supreme Being does non be inwards their
ontology. John S. Mbiti explains that though the
knowledge of God every bit the Supreme Being is not
documented inwards whatever sacred book, yet it is “expressed
in proverbs, brusque statements, songs, prayers,
names, myths, stories in addition to religious ceremonies”
(African Religions in addition to Philosophy 29). This means
that for i to empathize the concept of God – the
Supreme Being inwards African, he has to study carefully
the entirety of the civilization of the people. This agrees
with what Mbiti said, “One should not, therefore,
expect long dissertations nigh God. But God is no
stranger to African peoples, in addition to inwards traditional life
there are no atheists” (29). This is farther supported
by an Ashanti saying which says ‘No i shows a
child the Supreme Being. This saying agency that
anyone born inwards Africa does non demand to go to school
to acquire nigh the existence of the Supreme Being,
but God’s existence is known past times all including
children.
The Origin of Belief inwards God inwards Africa: There are
divergent views of scholars every bit per the origin of
religion. Some reckon faith every bit originating from fear.
People saw the vastness of the universe in addition to the
rumblings of thunder in addition to lightening in addition to the vastness
of the body of body of water in addition to so many other things that caused
them fright in addition to so developed faith inwards something that
will shield them from what they feared. Others see
religion every bit originating from magic patch others see
religion every bit the creation of the priestly class.
As in that location are divergent views of scholars concerning
the origin of religion, inwards the same way many scholars
have diverse views every bit per the origin of belief inwards God
in Africa. Three of import views be which are here
explained.
1. Through reflections on the universe, Africans
came to believe inwards God.
This sentiment has its bases on the fact that Africans
believe inwards God every bit the Creator of the universe. This
belief may have got led them to reverberate on the vastness of
the universe. Their imagination led them to this
conclusion that in that location must live a Supreme Being
whose ability non only created this vast in addition to complex
universe but also sustains it. They thus began
to give this beingness worship in addition to adoration. Mbiti,
writing inwards his piece of occupation Introduction to African Religion,
explains that the procedure of arriving at this conclusion
of belief must have got taken a long fourth dimension “and in that location must
have been many myths in addition to ideas which tried to
explain these mysteries of the world” (40).
2. Through realization of their ain limitations
Africans came to believe inwards God.
This minute sentiment or explanation of the origin of belief
in God inwards Africa has its root inwards man’s limitations and
the insatiable nature of man’s needs. Africans saw
that they were limited in addition to weak inwards many respects,
including cognition in addition to power, specially inwards the Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
211
face of death, calamity, thunderstorms, earthquakes,
mighty rivers in addition to non bad forests which are beyond
man to control. These limitations in addition to powerlessness
rather led them to speculate that in that location must live a
Supreme Being who is superior to these other
powers that tin live drawn to assist them through
appeasement in addition to or sacrifice. Mbiti argues that “this
idea made it logical in addition to necessary for human being to depend
on the i who was to a greater extent than powerful than people”.
(Introduction to African Religions, 41). This made
Africans to experience that they needed the assist of this
Supreme Being inwards their experiences of limitations and
powerlessness. This is the Great God that the
Africans worship. It should live observed that the
process of this formulation took a long menstruum before
it was genuinely conceptualized.
3. As Africans observed the forces of nature,
they came to believe inwards God.
This 3rd sentiment of the origin of belief inwards God inwards Africa
is so of import because it has to make with the various
forces of nature. From fourth dimension immemorial; human being has
been inwards the habit of looking at the forces of nature
with awe in addition to reverence. This made human being to worship
these forces every bit having i supernatural ability or
another. As Africans looked at the weather, storms,
thunder in addition to lightening, in addition to other phenomena such
as solar daytime in addition to night, the firmament, the sun, Moon and
stars, seeing their enormous make goodness to human being yet
unreachable, the Africans began to associate the sky
with a non bad God who is really simply about man, supplying
man’s needs such every bit pelting for his Blue Planet to produce
abundant fruit. Mbiti argues that this may live the
reason “that God is so much associated with the sky
and the heavens”.
He argues farther that:
It is really probable that … [Africans] came to believe in
God’s existence through such a link between
heaven in addition to earth. Man was at the centre of the
universe. Standing on the basis but looking upwardly to the
heavens, in addition to that belief began to brand sense and
fit into man’s continued attempts to empathize and
explain the visible in addition to the invisible universe, the
earthly in addition to heavenly worlds of which human being is the
centre (Introduction to African Religions, 41, 42).
African faith centres on belief in addition to practices. This
knowledge of God through belief; became the
cardinal indicate of the faith of Africans.
Attributes of God (Supreme Being) inwards Africa:
Attributes of God refers to words or phrases ascribing
traits, properties, qualities or characteristics to the
Supreme Being. These attributes are
anthropomorphic inwards nature. This is because any
religion that stripes the Supreme Being of
anthropomorphic phenomenon volition eventually halt up
as an abstract faith that does non have got human
feelings in addition to is non fully realizable inwards the world.
Anthropomorphism is the ascribing of human
character to God. J. Omosade Awolalu in addition to P.
Adelumo Dopamu explicate that anthropomorphism
has been found inwards all religions every bit a way of expressing
ideas or concepts nigh the preternatural world of
realities. For this reason, they argued that it cannot
be accepted every bit a component division of the construction of African
religion (32).
As nosotros study these attributes of God inwards Africa, we
must live witting of this fact that in that location are no
sacred scriptures of African faith for us to consult
and know what these attributes are, every bit i who
wishes to study the attributes of God inwards Christianity or
Islam volition do. Rather attributes of God inwards African
religion tin live found inwards the songs, proverbs, sayings,
recitals in addition to liturgies of so many African people.
(a) God is existent to Africans: Africans make not
perceive of God every bit an abstract entity whose
existence is inwards the mind. He is seen in addition to perceived
as a existent personal entity whose assist is sought in
times of problem in addition to who is believed to live the
protector of the people. The diverse names given to
God inwards African attest to this. The fact that God is real
to Africans is enshrined inwards the important of the name
they telephone yell upwardly him. The Yoruba of Nigeria telephone yell upwardly God
Olodumare or Edumere important “The King or Chief
unique who holds the sceptre, wields authorisation and
has the character which is superlative inwards worth, in addition to he
is at the same fourth dimension permanent, unchanging and
reliable.” Another Yoruba refer for God is Olorun
meaning “the possessor of heaven” or “the Lord of
heaven” showing God every bit the author of all things both
visible in addition to invisible.
The Igbo of Nigeria telephone yell upwardly God past times these names Chukwu
meaning “Source Being” which connotes “the Great
One from whom beingness originates”. Chineke meaning,
“The Source Being Who creates all things”. The Edo
of Nigeria knows God every bit Osanobua or Osanobwa
which agency “the source of all beings who carries
and sustains the world or universe”. Among the Nupe
of Nigeria God is called Soko which agency “the
creator or supreme deity that resides inwards heaven”.
The Ewe in addition to Fon people of Dahomey telephone yell upwardly God Nana
Buluku which agency the non bad ancient Deity. Among
the Akon in addition to Ga people of Ghana, God is known past times Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
212
these names: Odamankoma, meaning “He who is
uninterruptedly, infinitely in addition to solely fully of
grace” or “He who lone is total of abundance or
completeness” or “He who inwards His grace has
completed everything inwards sky in addition to on earth”.
Nyame or Onyame important “if you lot possess or get
him, you lot are satisfied” which expresses God every bit God
of fullness or God of satisfaction.
Among the Mende people of Sierra-Leone God is
called Ngewo which agency “the eternal i who
rules from above”. (Awolalu in addition to Dopamu 38-43).
These names were non created past times Africans afterward the
colonial era but shows how existent God is to Africans. If
God were non existent to Africans how did they
manufacture these names in addition to given to the Being
they make non know?
b) God is unique inwards African religious ontology
When the discussion unique is used inwards reference to the
attribute of God inwards Africa nosotros are looking at God as
having no equal or non similar Him in addition to beingness the only
One of its sort.
We before explained that the Yoruba people of
Nigeria refer to God every bit Olodumare important “The
king or principal unique, who holds the scepter, wields
authority in addition to has the character which is superlative in
worth, in addition to he is at the same fourth dimension permanent,
unchanging in addition to reliable”. This description shows the
uniqueness of God inwards Africa. Not only is God seen as
unique but He is also seen every bit permanent,
unchanging in addition to reliable. This is why inwards Africa there
are no images attributed to the Supreme Being. In
most cases in that location are no temples except inwards few
places, dedicated to the Supreme Being.
No torso inwards Africa has produced whatever moving-picture demonstrate attributive
to the Supreme Being because the concept of God is
embedded deeply inwards their ontology that the Supreme
Being is unique in addition to nada is comparable to Him.
Idowu has this to say concerning the uniqueness of
God:
The uniqueness of Deity is i ground why in that location are
no images – graven or inwards drawing or inwards icon of him
in Africa. Symbols in that location are copiously, but no images.
The African concept of God, inwards this regard is an
emphatic ‘No one’ in addition to ‘None’ to the question, ‘To
whom so volition you lot liken God or what likeness
compare with Him? (African Traditional … 152).
Alice Werner inwards describing Leza, the refer used for
the High God past times the Baila, Botanga, in addition to other tribes
of Northern Republic of Zambia explains that Leza is described
as “the One who does what no other tin do” (51). In
writing nigh the Ruanda people Werner described
their Supreme Being (Imana) inwards a saying thus:
“There is none to equal Imana” (44). These
descriptions demonstrate the uniqueness of the Supreme
Being inwards African religious ontology.
Evans – Pritchard inwards his definite sentiment of God, known
as Kwoth alongside Nuer people of Sudan says:
The Nuer discussion nosotros interpret ‘God’ is Kwoth, Spirit …
We may for certain say that the Nuer make non regard
the sky or whatever celestial phenomena every bit God, in addition to this
is clearly known inwards the distinction made between
God in addition to the sky inwards the aspect spirit of the ‘sky’
and spirit who is inwards the sky’. Moreover, it would even
be a error to interpret ‘of the sky’ in addition to ‘in the sky’
too literally… They may address the moon, but it is
God to whom they speak through it, for the Moon is
not regarded, every bit such, every bit Spirit or every bit a person.
Though God is non [sky, moon, rain, in addition to others]…
He reveals Himself through them. (12).
Evans-Prichard has carefully explained that though
the diverse natural phenomena are non God from the
African concept of God, they are vehicles through
which God reveals Himself to people. We still
maintain that God is unique in addition to that is how Africans
see the Supreme Being.
(c) God is Transcendent in addition to Immanent
These 2 words, transcendent in addition to immanent could
be seen every bit 2 sides of the same coin.
Transcendent agency that something is beyond what
is natural in addition to normal, in addition to dissimilar from it. When
Africans reckon God every bit transcendent, it agency that (a)
God is non limited to a detail identify in addition to fourth dimension as
human beings are. (b) It agency that God lives
outside the natural world inwards which human beings live.
(c) It also agency that human beings tin never fully
comprehend the volition or thoughts of the Supreme
Being. He is beyond their understanding. (d) It further
means that God is ever in that location first: He is the
creator of all things in addition to the initiator of all events. (e)
Finally, it agency that human beings experience awe when
they recall the presence of God. He is skilful and
trustworthy inwards a way that they are non (Brown 2).
As an immanent God, Africans reckon Him every bit God
whose presence is felt past times people inside the natural
world. This agency that they experience his presence around
their surroundings, in addition to through what happens to
them in addition to their families. Africans reckon God every bit very
present inside the natural world to assist protect and
deliver his creation, although at the same time, He Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
213
transcends the natural realm. When nosotros say that God
is immanent inwards the world, nosotros are presenting an
attribute that shows God every bit abode alongside us or
within us.
So many writers especially the armchair scholars
from the West fence that God inwards the African concept
is far removed that they reckon Him every bit “Absentee
Landlord”. They conclude that though Africans have got a
faint cognition of God, but that God is far removed
from them so that they rather go to the divinity for
help. This is a large error. You cannot emphasize
God’s remoteness to Africans to the exclusion of His
nearness.
Awolalu in addition to Dopamu fence that to the Africans “the
transcendence in addition to immanence of God are 2 divine
attributes that are paradoxically complementary” (50).
This is revealed inwards the Nupe song: “God is far away.
God is inwards front, He is inwards the back”. This Nupe song
means that though God is non on basis yet He is very
present, always, in addition to everywhere. To demonstrate the
immanence of God alongside the Yoruba of Nigeria they
ask “What tin you lot make inwards concealment that God’s
eyes make non reach?” And they also add together another
statement “He who steals nether concealment, even
though the eyes of the earthly ruler make non reckon him,
those of the King of Heaven are looking at him”
(Awolalu in addition to Dopamu 51). The higher upwardly sayings
reveal the immanence of God inwards African religious
ontology. They demonstrate that Africans believe that
though God is transcendent, yet He is immanent.
d) In Africa God is Eternal in addition to Immortal.
The Africans make non reckon the Supreme Being every bit One
who volition i solar daytime cease to live or i who will
eventually die. They rather reckon Him every bit the eternal
and immortal One who lives forever to satisfy the
human soul. This is why “they grip that the Supreme
Deity is the Ever-living Reality Whose Being
stretches to eternity” (Awolalu in addition to Dopamu 52). A
Yoruba epithet of praise describes this eternal and
immortal attribute of the Supreme Being inwards Africa:
Oyigiyi Ota Aiku – “The mighty, immovable, hard,
ancient, durable Rock that never dies”.
The Kono people of Sierra Leone telephone yell upwardly God past times the
name Yataa which agency that “God is the One you
meet everywhere”. They also telephone yell upwardly God past times another
name Meketa implying “the Everlasting One”, “The
One who remains in addition to does non die” showing that
people of many generations experience God living
(Awolalu in addition to Dopamu 52).
There are so many other non bad attributes of God in
African religious ontology which nosotros may non expatiate
in this piece of occupation such as: God is the absolute controller of
the universe, God is Omnipotent, Omnipresent and
Omniscient inwards Africa; the Supreme Being is i in
Africa; God is skilful in addition to merciful, in addition to God is Holy.
The attributes every bit enumerated higher upwardly are non the
product of missionary activities or colonial era. They
are component division in addition to packet of Africans. Every kid born into
African civilization grows with these concepts of God and
he does non demand to acquire them because they are
imbued inwards their folklores, myths, brusque stories, short
sayings, proverbs, ceremonies in addition to everything
around them. These attributes demonstrate the identify of the
Supreme Being inwards the African traditional religious
ontology. No i nether whatever guise should say that
Africans did non know God before colonial era or
before the coming of the missionaries. The
knowledge of God every bit the Supreme Being inwards Africa
has been component division of our civilization from fourth dimension immemorial.
Divinities inwards African Religious Ontology: The
African religions partly recognize a grouping of being
popularly known every bit divinities. These beings have
been given diverse names past times diverse writers such as
‘gods’, ‘demigods’, ‘nature spirits’, divinities, in addition to the
like. Mbiti explains that the term “covers
personification of God’s activities in addition to manifestations,
the so-called ‘nature spirits’, deified heroes, and
mythological figures” (Concept of God inwards Africa, 117).
This belief inwards divinities is a mutual phenomenon
especially inwards West Africa, patch inwards other parts of
Africa; the concept is non succinctly expressed. This
is what Francis O. C. Njoku agency when he said,
“The phenomenon of belief inwards divinities is not
everywhere prominent inwards Africa” (125).
In West Africa where the concept is clearly
expressed, in that location are so many of such divinities. In
Yoruba pantheon, for example, Idowu explains that
there are every bit much every bit 201, 401, 600, or 1700
divinities (Qtd inwards Njoku 127). In Edo of Nigeria, Mbiti
narrates that in that location are every bit many divinities every bit in that location are
human needs, activities in addition to experiences, in addition to the
cults of these divinities are recognized every bit such. In
his words “One [divinity] is connected with wealth,
human fertility, in addition to render of children (Oluku);
another is Fe (Ogu), some other of medicine (Osu), and
another of decease (Ogiuwu)” (Concepts of God in
Africa, 119).
Divinities have got been grouped into 2 major groups
namely: the Principal Divinities in addition to Minor Divinities.
Principal divinities are regarded every bit component division of the master copy Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
214
order of things. Njoku sees these every bit beingness “co-eval
with the coming into beingness of the cosmos” (126).
They include such divinities every bit Sango or Amadioha –
thunder divinities for Yoruba in addition to Igbo; Ani or Ala –
earth divinity alongside the Igbo, Aje inwards Idoma Blue Planet and
other solar divinities. The Dinka people of Sudan
recognize Deng divinity associated with rain, fertility
and others, Abak with woman parent role, Garang – perfect
picture of father/son relationship. They also
recognize Macardt – a divinity associated with death
(127).
Nature of Divinities: There are 2 major schools of
thought every bit regards the origin of divinities inwards African
religious ontology. The firstly schoolhouse of thought is led
by John S. Mbiti. He argues that divinities were
created past times the Supreme Being. He explains that
divinities “have been created past times God inwards the
ontological category of the spirits. They are
associated with Him, in addition to frequently stand upwardly for His activities
or manifestation either every bit personifications or every bit the
spiritual beings inwards accuse of these major objects or
phenomena of nature” (African Religions and
Philosophy 75, 76). By this sentiment of Mbiti in addition to his
group, divinities are nether the Supreme Being inwards the
order of things. They tin also live seen as
manifestations of the characteristics or attributes of
the Supreme Being.
The minute schoolhouse of thought, championed past times E.
Bolaji Idowu, argues that divinities were non created
but were brought out into being. In his words,
From the indicate of sentiment of the theology of African
traditional religion, it volition non live right to say that
the divinities were created. It volition live right to say
that they were brought into being, or that they
came into beingness inwards the nature of things with regard
to the divine ordering of the universe (169).
This sentiment of Idowu may correspond to the Christian
theology nigh the divinity of Christ. Christians
believe that Christ was non created but came out
(brought forth) from the Father in addition to so shares almost
all the attributes of the Father. This is why he is
called the Son of God. In the same way, Idowu
applies the same theology to the divinities. He
explains that Orisa-nla (the arch-divinity alongside the
Yoruba) “is definitely a derivation partaking of the
very nature in addition to metaphysical attributes of
Olodumare” (169). This is why the Yoruba people
call him “Deity’s boy in addition to deputy, vested with the
power in addition to authorisation of violet sonship “(169). In Benin
of Nigeria, Olokun the arch-divinity is regarded every bit the
son of Osanobwa, which agency a boy vested with
power in addition to majesty past times his father. Among the Akan
people of Ghana, all their divinities are regarded as
sons of Onyame. Idowu thus argues that “it is in
consequence of this derivative human relationship that these
divine “beings” are entitled to live called divinities or
deities” (169).
A careful seem at these 2 schools volition demonstrate that
Idowu was applying the Christian theological principle
to African traditional faith past times declaring that the
divinities were non created simply every bit Christians believe
that Jesus Christ was non created.
Chike Ekeopara lays his weight behind Idowu by
declaring that the divinities were non created and
adds “Divinities are brought into beingness to serve the
will of the Supreme Being” (19).
There is an understanding alongside scholars that divinities
are divided into 2 groups. One grouping beingness spirits
and the other grouping beingness human beings of the
distant past, who, past times their heroic activities where
deified. Our declaration hither is that if all divinities were
not created, it agency that those heroic human beings
of the distant past times who were deified were non created.
This volition run reverse to the full general belief of Africans
concerning the Supreme Being whom lone has no
beginning in addition to no ending inwards African religious theology.
If the divinities are said to posses the same
uncreated nature, so in that location must live equality
between them inwards some sense. But nosotros have got submitted
in this newspaper that inwards Yoruba of Nigeria, the name
Olodumare, a refer given to the Supreme Being,
means a manlike someone monarch or principal who wields authorisation in addition to is
“unique”. This uniqueness agency i of his kinds.
None is comparable to Him. He is unchangeable and
reliable.
It thus follows that if God is unique so every
other creature must live dissimilar from Him. They are
regarded every bit divinities. Their beingness called divinities is
because they are sometimes the personification of
the natural forces or the manifestation of the
Supreme Being. This researcher therefore, agrees
with John S. Mbiti that divinities “have been created
by God initially every bit spirits… [and] are largely the
personifications of natural objects in addition to forces… of the
universe” (Introduction to African Religion, 66)
Relationship betwixt Divinities in addition to Supreme
Being
1. They are created “beings”. As created
beings, they are subordinate to the Supreme
Being. Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
215
2. They are derivations from Deity. The
divinities make non have got independent existence
or absolute existence, but derive their being
from the Supreme Being. This agency that
“since divinities derive their beingness from the
Supreme Being, their powers in addition to authorities
are meaningless apart from Him (Ekeopara
19)
3. They are given functions to perform:
Divinities make non perform duties against the
will of the Supreme Being rather they are
obedient to the command of the Supreme
Being. Various communities of Africa who
believe inwards divinities have got their local names for
each divinity depending on the business office the
divinity performs. In Yoruba Jakuta, the
divinity responsible for Wrath-one who hurls
or fights with stones”, is known inwards Nupe as
Sokogba – God’s axe. Among the Igbo Ala
or Ani – Earth, is the arch-divinity responsible
for the fertility of the soil.
4. Another of import human relationship betwixt the
divinities in addition to Supreme Being inwards Africa is that
the divinities serve every bit “functionaries inwards the
theocratic regime of the universe”
(Idowu 170). This agency that the various
divinities have got been apportioned various
duties to perform inwards accordance with the will
of the Supreme Being. This is clearly shown
by Idowu inwards his mass Olodumare … where he
explained that inwards Dahomey, Mawu-Lisa is
regarded every bit an arch-divinity who apportioned
the kingdoms of the sky, the sea, in addition to the
earth to half dozen of his off-springs. He made his
seventh kid Legba, the divine messenger
and inspector-general inwards African pantheon
(80). This also agency that the divinities are
ministers with dissimilar definite portfolios in
the monarchial regime of the Supreme
Being. They thus serve every bit administrative
heads of diverse departments (Idowu, African
Traditional Religion, 170).
5. Divinities are Intermediaries betwixt man
and the Supreme Being. They have got therefore
become channels through which sacrifices,
prayers in addition to offerings are presented to the
Supreme Being. In Africa, in that location are no
images of the Supreme Being but the
divinities are represented with images
temples or shrines. Idowu explains that the
divinities make non foreclose Africans from
knowing or worshiping the Supreme Being
directly every bit some erroneously claim, but
constitute only a half-way theatre which is non meant
to live permanent resting identify for man’s soul. While
man may discover the divinities ‘sufficient’ for certain
needs, something continues to warn him that
‘sufficiency’ is only inwards Deity [Supreme Being] …. The
divinities are only agency to an halt in addition to non halt in
themselves.
In African religious ontology, especially alongside the
West African people, the concept of divinity is well
established. Divinities are so many that their number
seems non to live known. This concept has made so
many scholars to believe that African faith is either
pantheism or polytheism. Those who believe that
African faith is pantheistic are of the sentiment that
Africans reckon spirit inwards everything including wood, tree,
fire, in addition to others. Though this may live truthful but Africans
do non reckon these spirits every bit deserving worship. They
still have got a strong identify for the Supreme Being whom
they revere inwards a special way, in addition to whom they believe
is unique.
On the other hand, those who reckon African faith as
being pantheistic have got failed to empathize that
“polytheism is a qualitative in addition to non quantitative
concept. It is non a belief inwards a plurality of gods but
rather the lack of a unifying in addition to transcending ultimate
which determines its character” (Tillich 246). A
careful study of this definition volition let on that inwards Africa,
though in that location are many gods, yet in that location is One
Supreme God who is worshipped higher upwardly all-others.
This agency that the One Supreme God believed in
Africa becomes the unifying in addition to transcending
ultimate who thus determines the graphic symbol of
every other activity, showing that polytheism cannot
be the right term to depict the type of religion
practiced inwards Africa. Edward E. Evans Pritchard
recognized that Nuer faith should non live seen as
either monotheistic or polytheistic. He explains that it
could live regarded every bit both depending upon the
context. In his words,
It is a inquiry of level, or province of affairs of thought rather
than of exclusive types of thought. On i level,
Nuer faith may live regarded every bit monotheistic, at
another degree polytheistic; in addition to it tin also live regard
as totemistic (52).
Francis Deng has also seen the faith of
the Dinka people every bit monotheistic. He explains that
to Dinka people, their Supreme God, Nhiali “is One”
and that all other deities in addition to spirits are identified with
this “Over-All God” (51). We thus grip with Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
216
Idowu in addition to Deng that African traditional faith is
“Unitary Monotheism”. This is a form of unitary
theocratic regime (Idowu, African Traditional
Religion … 168). A regime where powers are
delegated to diverse deities or divinities for the
governance of the universe, in addition to they pick out study to
the Supreme Being at intervals.
Spirits inwards African Religious Ontology: In African
traditional religion, the concept of spirits is well
defined. This is because Africans believe in,
recognize in addition to have got the fact of the existence of
spirits, who may usage cloth objects every bit temporary
residences in addition to manifestations of their presence and
actions through natural objects in addition to phenomena
(Idowu, African Tradition Religion … 173).
This does non hateful that traditional faith inwards Africa
was an alienation inwards which “man felt himself unable to
dominate his environment, inwards the travelling pocket of ghosts and
demons, nether the spell of the awe-inspiring
phenomena of nature, a prey to imaginary magical
forces or fell in addition to capricious spirits” (Shorter 49).
What nosotros are stressing hither is the fact that Africans,
though they believe inwards the existence of spirits, are not
being taken captive past times this belief so that they make not
consider other materialistic elements inwards the universe.
When nosotros refer to spirits inwards African religious ontology,
we are non referring to divinities or to ancestors, but
to “those apparitional entities which shape separate
category of beings from those described every bit divinities”
(Idowu, African … 173). They are considered as
“powers which are almost abstract, every bit shades or
vapours which pick out on human shape; they are
immaterial in addition to incorporeal beings” (173, 174). As
immaterial in addition to incorporeal, it is possible for them to
assume diverse dimensions whenever they want to
be seen.
These spirits are created past times God but differ from God
and man. Man has inwards diverse occasions addressed
these spirits anthropomorphically past times attributing
human characteristics such every bit thinking, speaking,
intelligence in addition to the possession of ability which they
use whenever they wish.
Spirits that nosotros are looking at inwards this component division of the work
are the “’common’ spiritual beings beneath the status
of divinities, in addition to higher upwardly the condition of men. They are
the ‘common populace’ of spiritual beings”, (Mbiti,
African Religions … 78).
Origin of Spirits: In African religions, in that location are three
main sources of spirits.
1. Some believe that spirits are created past times the
Supreme Being every bit a special “race” of their
own. As a race of their own, they go on to
reproduce their form in addition to growth inwards number
until they have got go myriads inwards number.
2. Others inwards Africa are dissimilar inwards their thinking
as per the origin of spirits. This minute group
“believe that the spirits are what stay of
human beings when they plough over away physically”
(Mbiti, Africa Religion… 79). To this group,
this “becomes the ultimate condition of men, the
point of modify or evolution beyond
which men cannot go apart from a few
national heroes who powerfulness go deified”
(79). This so agency that the ultimate hope
of human being is to go a spirit when he dies.
3. The 3rd source of spirit is animals that died.
In Africa, some societies believe that animals
have souls in addition to spirits which go on to live
with the spirits of dead men afterward they died.
In this way, the world of the spirit is a picture
of the cloth world where humans and
animals live.
Nature of Spirits: Spirits are nondescript, immortal
and invisible entities. This is because they make not
posses cloth torso through which they could be
seen but they may incarnate into whatever cloth thing in
order to brand themselves seen for whatever ground or
purpose.
People have got nevertheless experienced their activities and
many folk stories inwards Africa tell of spirits described in
human form, activities in addition to personalities, though
sometimes, these descriptions are exaggeration
created past times the elders to learn special lessons. Since
they are invisible, these spirits are thought to be
ubiquitous, so that a someone is never sure where they
are or are non (Mbiti, African… 79).
Spirits make non have got whatever theatre unit of measurement or personal ties with
human beings, in addition to so cannot live regarded every bit the
living dead. This is why people fright them, although
intrinsically speaking spirits are strangers, foreigners,
and outsiders inwards the category of things.
Ontologically, spirits are a depersonalized in addition to non a
completion or maturation way of existence. The
spirit way of existence according to Mbiti “is the
withering of the individual, so that this personality
evaporates, his refer disappears in addition to he becomes
less in addition to non to a greater extent than of a person: a thing, a spirit and
not a human being whatever more” (Africa Religion…79). Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
217
Majority of people inwards Africa believe that spirits dwell in
the woods, bush, forest, in addition to rivers. Others grip that
spirits dwell inwards mountains, hills, valleys or simply around
the hamlet in addition to at route junctions. Spirits are inwards the
same surroundings with men. This agency that man
has to attempt inwards i way or the other to protect himself
from the activities of the spirits knowing that the
spirits are stronger than him. He uses the various
means available to him such every bit magical powers,
sacrifices, in addition to offerings to appease, command and
change the course of study of their action.
Man’s Relationship with Spirits: H5N1 farther study of
the activities of the spirits shows that they may cause
terrible impairment on men. This they make through causing
madness or epilepsy in addition to other terrible sickness.
In some cases they may possess people causing
them to prophesy. Mbiti explains that “During the
height of spirit possession, the private inwards effect
loses his ain personality in addition to acts inwards the content of
the ‘personality’ of the spirit possessing him (African
Religions… 82). The spirits may chose to drive the
person away making him to alive inwards the forest. It may
give the someone information for the larger lodge in
the illustration of a prophet or soothsayer. When spirits
possession is noticed, the traditional doctors and
diviners may live called to exorcise that spirit from the
person thereby setting him costless from his captor.
Among the disastrous spirits that dominion inwards African
society is the spirit of witches. To Africans this spirit is
real, active in addition to powerful yet really unsafe and
disastrous inwards its actions and activities. Elsewhere,
Idowu explains, concerning the concept of witchcraft
thus:
African concept nigh witchcraft consist inwards the
believe that the spirits of living human beings can
be sent out of the torso on errands of doing havoc
to other persons inwards body, hear or estate; that
witches have got guilds or operate singly, in addition to that the
spirits sent out of the human torso inwards this way can
act either invisibly or through a lower creature an
animal or a plane (African Traditional Religion…
175,176).
This concept does non require laboratory evidence for
scientist to believe. This is because the realm of
spirits is a realm that transcends scientific scrutiny.
It is believed alongside Africans in addition to that is all that
matters.
The guild of witches meets regularly for their
ceremonies inwards forests, on trees or nether trees, in
open places or at the junction of the roads inwards the
middle of the night. This coming together is done at the
soul or spirit degree important that the spirits leave
the torso of the witches inwards shape of a detail bird
or animal. Idowu reiterates the purpose of this
meeting every bit
To piece of occupation havoc on other human beings; in addition to the
operation is the functioning of spirits upon spirits,
that is, it is the ethereal bodies of the victims that
are attacked, extracted, in addition to devoured; in addition to this is
what is meant when it is said that witches have
sucked the entire blood of the victim. Thus, inwards the
case of witches or their victims, spirits reckon spirits,
spirits operate upon spirits, patch the actual human
bodies prevarication ‘asleep’ inwards their homes (African
Traditional Religion 176).
Another concept of spirit that is prevalent inwards Africa is
that of the guardian – spirit or man’s double. The
belief hither according to Idowu is either that the
essence of man’s personality becomes a sort of split
entity which acts every bit man’s spiritual counterpart or
double; or that the guardian-spirit is a separate entity.
The Africans believe that human being has a guardian spirit
which if it is good, industrial plant to pick out prosperity in addition to good
luck to its double but if the guardian spirit is non in
good state, it volition rather pick out obstruction to the ways of
its double.
This spirit is known past times many names inwards Africa. Yoruba
people telephone yell upwardly it ori, Igbo people telephone yell upwardly it chi, patch the Edo
people telephone yell upwardly it ehi. It guards one’s steps leading the
one to his/her destiny inwards life. In most cases, it is this
spirit that helps to wade off evil spirits that may want
to derail the private from achieving his ultimate in
life. This is why most Africans volition brand sure they
sacrifice in addition to appease their guardian – spirit
whenever they desire to pick out whatever of import determination or
they desire to go on a journey.
What nosotros are saying hither is that inwards African traditional
religion, the identify of spirits is really prominent. This
does non hateful that Africans are Pantheist but it only
means that they recognize the role spirits are playing
in human life either positively or negatively in addition to they
try to hold them at bay using tools available to them
such every bit magic, divination, exorcism, prayers,
sacrifice in addition to others.
CONCLUSION:
We have got submitted inwards this piece of occupation that the Supreme
Being has a strong identify inwards the African ontology. He
is regarded every bit an uncreated, self existent,
unchanging, in addition to reliable Being whose power
transcends all powers. He is seen every bit the Creator, Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218
218
Omnipotent, Omniscient in addition to Omnipresent Being who
is immortal in addition to directs human affairs. In Africa, He is
worshiped inwards most places without a temple and
without an epitome attributed to Him because He is
beyond human understanding in addition to is unique showing
that in that location is none similar Him.
This Supreme Being according to African ontology
has so many deputies who piece of occupation with Him inwards the
unitary theocratic governance of the universe. These
deputies are regarded every bit divinities. They are
functionaries in addition to ministers whose duties are to carry
out the total instructions of the Supreme Being. They
do non have got absolute ability or existence. This is
because their lives in addition to existence is derived from the
Supreme Being. They are created beings in addition to so are
subordinate to the Supreme Being inwards all matters.
They tin also live regarded every bit manifestations of the
attributes of the Supreme Being. Africans have
temples in addition to shrines dedicated to these divinities
even though they are seen every bit intermediaries
between men in addition to the Supreme Being.
There are also the spirits who are either created every bit a
race of their ain or every bit the ultimate halt of men who
died on earth. Some of these spirits drive havoc on
humans in addition to so human being uses many methods or tools to
wade them off. The belief inwards guardian-spirit is also
prominent inwards Africa.
We are thus of the sentiment that inwards African traditional
religious ontology, God-Supreme Being, divinities
and spirits be in addition to play crucial role inwards that way of
existence which they belong in addition to on humans on
earth.
REFERENCES
Awolalu, J. Omosade in addition to Dopamu, P. Adelumo. West
African Traditional Religion. Ibadan: Onibonoje, 1979.
Brown, David A. A Guide to Religions. London: SPCK,
1975.
Deng, Francis Mading. Africans of Two Worlds. New
Haven: Yale UP, 1978.
Ekeopara, Chike Augustine. African Traditional Religion:
An Introduction. Calabar: NATOS Affair, 2005.
Evans – Pritchard, Edward E. Nuer Religion. Oxford:
Oxford UP, 1956.
Idowu, E. Bolaji. African Traditional Religion: H5N1 Definition.
London: SCM, 1973.
Oludumare: God inwards Yoruba Belief. London: Longmans,
1962.
Mbiti, John S. African Religions in addition to Philosophy. London:
Heinemann, 1969. Concepts of God inwards Africa. London:
SPCK, 1975. Introduction to African Religion. London:
Heinemann, 1975.
Njoku, Francis O. C. Essays inwards African Philosophy, Thought
& Theology. Owerri: Claretian Institute of Philosophy
& Clacom Communication, 2002.
p’Bitek, Okot. African Religions inwards Western Scholarship.
Kampala: East African Literature Bureau, 1970.
Ray, Benjamin C. African Religions. New Jersey: Prentice
Hall, 2000.
Shorter, Aylward W. F. African Culture in addition to the Christian
Church. London: Geoffery Champman, 1978.
Tillich, Paul. Systematic Theology, Vol. One. Chicago:
Chicago UP, 1951.
Werner, Alice. Myths in addition to Legends of the Bantu. Londo
Africans have got dissimilar names for God they worship. Each refer has serious significance in addition to authorisation to the supreme beingness called God. In Republic of Ghana for illustration alongside the Akans God is referred to every bit "Nyankopon" which agency "Greater alongside friends." "Nyanko" inwards Akan agency "friend" in addition to "pon" agency "mighty or great." This greatness attached to the supreme beingness called GOD is the same alongside all the African peoples.
BELOW ARE THE NAMES THAT AFRICANS USE TO CALL THEIR GOD:
Originally compiled past times Prof. John Mbiti
_________________________________
ABALUYIA (Kenya): Wele, Nyasaye, Nabongo, Khakaba, Isaywa.
ACHOLI (Uganda): Juok or Jok, Lubanga
ADJURU (Côte d’Ivoire): Nyam
AFUSARE (Nigeria): Daxunum
AKAMBA (Kenya): Mulungu, Ngai, Mumbi, Mwatuangi, Asa
AKAN (Ghana): Nyame, Nana Nyankopon, Onyame, Amowia, Amosu, Amaomee, Totorobonsu, Brekyirihunuade, Abommubuwafre, Nyaamanekose, Tetekwaframua, Nana, Borebore
Nyame Nwu Na Mawu
Nyame nwu na mawu (loosely translated, "God does non die, so I cannot die") is the Akan adinkra, or proverb, that symbolizes the continuity of the human spirit inwards temporal affairs. This thought envisions decease every bit a transition betwixt physical in addition to immaterial states of being, with the dead remaining consequential players inwards the societies inwards which they lived.
ALUR (Uganda, Congo DR): Jok, Jok Rubanga, Jok Nyakaswiya, Jok Odudu, Jok Adranga, Jok Atar
AMBA (Uganda): Nyakara
AMBO (Zambia): Lesa, Cuta
ANKORE (Uganda): Ruhanga, Nyamuhanga, Omuhangi, Rugaba, Kazooba, Mukameiguru, Kazooba Nyamuhanga
ANUAK (Sudan): Juok
ARUSHA (Tanzania): Engai
ASANTE (Ghana, Côte d’Ivoire): Nyame, Onyankopon, Bore-Bore, Otumfoo, Otomankoma, Ananse Kokroko, Onyankopon Kwame
AUSHI (Zambia): Makumba
AZANDE (Sudan): Mbori or Mboli, Bapaizegino
BACHWA (Congo): Djakomba, Djabi
BACONGO (Angola): Nzambi
BAKENE (Uganda): Gasani
BAKWENA-TSWANA (Botswana): Modimo
BALESE (Congo): Katshonde, Tole, Mongo, Mbali, Londi
BALUBA (Congo): Leza, Lesa-Waba
BAMBARA (Mali): Jalang
BAMBUTI (Congo): Arebati, Epilipili, Baatsi
BAMILEKE (Cameroon): Si
BAMUM (Cameroon): Njinyi or Nui, Yorubang
BANEN (Cameroon): Hoel, Kolo, Ombang
BANYARWANDA (Rwanda): Imana, Hategekimana, Hashakimana, Habyarimana, Ndagijimana, Habimana, Bizimana, Bigirimana, Ruremakwaci
BANYORO (Uganda): Ruhanga.
BARI (Sudan): Ngun
BAROTSE (Zambia): Lesa, Nyambe
BARUNDI (Burundi): Imana, Rangicavyose, Rugiravyose, Indavyi, Rurema, Rugoba, Haragakiza, Harerimana, Rutunga, Rutangaboro, Segaba, Umusemyi, Mushoboravyose, Nyeninganyi, Rushoboravyose, Ntakimunanira, Inchanyi, Ruremabibondo, Rufashaboro, Ntirandekuva
BASA (Nigeria): Agwatana
BASOGA (Uganda): Kibumba, Kiduma, Kyaka, Nambubi, Lubanga
BASUTO (Lesotho): Molimo
BAVENDA (South Africa): Raluvhimba, Mwari
BAYA (Central African Republic): So, Zambi
BEIR (Sudan): Tummu
BEMBA (Zambia): Lesa, Mulungu, Mwandanshi, Tengenene, Katebebe, Kaleka-Misuma, Kapekape, Kalamfya-Milalo, Kanshiwabikwa, Kashawaliko, Mulopwe, Mwine-twalo, Nalusandulula, Naluntuntwe, Nalwebela, Nafukatila, Kalenga, Nakabumba, Ndubulwila
BENA (Tanzania): Mulungu
BINAWA (Nigeria): Kashiri
BIRIFOR (Ghana): We, Nawe, Wene, Yini
BONDEI (Tanzania): Mlungu
BONGO (Sudan): Loma, Hege
BORAN (Ethiopia, Kenya): Waqa
BULU (Cameroon): Mebee
BURJI-KONSO (Ethiopia): Illalei, Bambelle,
CHAGGA (Tanzania): Ruwa
CHAWAI (Nigeria): Bawai
CHEWA (Malawi): Mulungu, Namalenga, Leza, Cham'njili, Mphambe, Chisumphi, Chanta, Mlengi, Mlamulili, Mcizi, Mpulumutsi, Mlezi, Wolera, Mtetezi, Muweluzi
CHOKWE (Angola): Kalunga, Zambi
CHOPI (Mozambique): Tilo
DIDINGA (Sudan): Tamukujen
DIGO (Kenya): Mulungu
DILLING (Sudan): Abradi
DINKA (Sudan): Nhialic, Acek, Jok
DOGON (Burkina Faso, Mali): Amma
DOREI (Nigeria): Nillah
DUALA (Cameroon): Loba, Owasi, Iwonde, Ebasi
DUNGI (Nigeria): Kasiri, Kashira
DURUMA (Kenya): Mulungu
EBRIE (Ivory Coast): Nyangka
EDO (Nigeria): Osanobua, Osa
EGEDE (Nigeria): Ohe
EKOI (Cameroon, Nigeria): Osawa, Nsi
ELGEYO (Kenya): Asis
EMBU (Kenya): Ngai
EWE (Benin, Ghana, Togo): Mawu
FAJULU (Sudan): Ngun
FANG (Cameroon, Gabon, Equatorial Guinea): Nzeme, Nyame
FANTI (Ghana): Nyame, Nyankopon, Twerempong
FINGO (South Africa): Qamata
FON (Benin): Mawu-Lisa
GA (Ghana): Dzemawon, Numbo
GAALIN (Sudan): Allat, Uzza, Manat
GANDA (Uganda): Katonda, Kagingo, Mukama, Ssewannaku, Ddunda, Lugaba, Ssebintu, Liisoddene, Nnyiniggulu, Kazooba, Namuginga, Ssewaunaku, Gguluddene, Namugereka
GBARI (Nigeria): Shekohi, Sheshu, Soko, Esse, Sheko
GELABA (Ethiopia): Yer
GIKUYU (Kenya): Murungu, Ngai, Mwenenyaga
GIRYAMA (Kenya): Mulungu
GISU (Uganda): Wele or Weri, Omubumbi, Wele Wehangagi
GOFA (Ethiopia): Tsuossa
GOGO (Tanzania): Mulungu
GRUNSHI (Ghana): We
GUMUZ (Ethiopia): Robboqua, Fogatza, Musa, Musa Gueza
GUSII (Kenya): Erioba (Sun)
GWERE (Uganda): Kibumba
HADYA (Ethiopia): Wa'a
HAYA (Tanzania): Ishwanga
HEHE (Tanzania): Nguluvi
HERERO (Namibia ): Ndjambi Karunga, Mukuru
HOTTENTOS (South Africa): Utixo
IBIBIO (Nigeria): Abassi, Chuku
IDOMA (Nigeria): Owo, Owoico
IGBIRA (Nigeria): Hinegba, Ihinegba
IGBO (Nigeria): Chukwu, Chi, Chineke, Olisa bi n’igwé
IJAW (Nigeria): Egbesu
ILA (Zambia): Leza, Chilenga, Lubumba, Shakapanga, Namulenga, Mutalabala, Namakungwe, Muninde, Chaba, Ipaokubozha, Ushatwakwe, Shakatabwa, Mangwe, Shakemba, Kemba, Namesi, Munamazuba, Luvhunabaumba, Mukubwe, Chembwe, Munakasungwe, Chaba-wakaaba-ochitadiwa, Shikakunamo
INDEM (Nigeria): Osowo
INGASSANA (Ethiopia): Tel
ITSEKIRI (Nigeria): Oritse
IYALA (Nigeria): Owo
JIE (Uganda): Akuj
JUKUN (Nigeria): Shido or Chido, Ama or Ma
JUMJUM (Sudan): Dyong
KADARA (Nigeria): Onum
KAFA (Ethiopia): Yaro
KANGORO (Nigeria): Gwaza
KAIBI (Nigeria): Kashiri or Kashira
KAKWA (Sudan): Nguleso
KAMASYA (Kenya): Asis
KAONDE (Zambia): Lesa
KARAMOJA (Uganda): Akuj
KARANGA (Zimbabwe): Nyadenga
KATAB (Nigeria): Gwaza
KEMANT (Ethiopia): Sanbat
KIGA (Uganda): Ruhanga, Sebahanga, Kazoba, Rugaba, Biheko
KIPSIGIS (Kenya): Asis, Chebtalel, Cheptolel, Chebango, Ngolo
KISSI (Guinea, Liberia): Hala
KITMI (Nigeria): Kashila or Kashiri
KOMA (Ethiopia): Yere Siezi, War, Wal
KONJO (Congo, Uganda): Nyamahanga
KONKOMBA (Ghana, Togo): Omborr
KONO (Sierra Leone): Meketa, Yataa
KONSO (Ethiopia): Bamballe, Adota, Waq
KONY (Kenya): Asis
KOREKORE (Zimbabwe): Wokumusoro, Musiki ,Chikara, Dzivaguru
KPE (Cameroon): Lova or Loba
KPELLE (Liberia): Yala
KRACHI (Togo): Wulbari
KUCA (Ethiopia): Tosso
KUKU (Sudan): Uletet, Ngulaitait or Nguletet
KULLO (Ethiopia): Tosa
KUBA (Congo): Nceme, Mbombo, Njambe
KUNG (Namibia ): Khu, Xu, Xuba, Huwa
KURAMA (Nigeria): Ashili, Bakashili
KYIGA (Uganda): Weri
LALA (Zambia): Lesa, Mulenga, Cuuta, Lucele
LAMBA (Zambia): Lesa
LANGO (Uganda): Jok
LELE (Congo): Njambi
LENDU (Congo): Gindri
LIMBA (Sierra Leone): Kanu, Masala, Masaranka
LOBI (Côte d’Ivoire): Tangba You
LODAGAA (Ghana, Burkina Faso): Na'angmin
LOGO (Congo): Tore, Ore, Ori, Djuka
LOKOIYA (Sudan): Oicok
LOTUKO (Sudan): Ajok, Naijok
LOZI (Zambia): Nyambe
LUAPULA (Zambia): Lesa
LUGBARA (Congo, Uganda): Adroa or Adronga, Adro
LUGURU (Tanzania): Mulungu
LUIMBE (Angola): Nzambi, Kalunga
LUNDA-LUENA (Angola, Congo, Zambia) Nzambi, Kalunga, Sakatanga
LUO (Kenya): Nyasaye, Wang' Chieng', Nyakolaga, Were, Tham, Wuonwa, Wuon kwere, Wuon ji, Ja Mrima, Jan'gwono, Jahera, Nyakalaga, Janen, Wuon Ogendni, Hono, Polo, Wuon lowo, Ratego, Jalweny, Kwar ji, Rahuma, Piny k'nyal, Wuon oru, Ruodh Ruodhi, Wang' Chieng', Nyakolaga, Uworo
LUVEDU (South Africa): Khuzwane, Mwari
MAASAI (Kenya, Tanzania): En-kai, Engai, N'gai, Ai, Parsai, Emayian
MADI (Uganda): Ori, Rabanga
MAHRAKA (Sudan): Mboli
MALE (Ethiopia): Sosi
MDINGE (Guinea, Mali): Gala, Guele, Jalang
MAMVU-MANGUTU (Congo): Mai, Oti, Tore, Kundumbendu, Oto
MAO (Ethiopia): Yere, Yeretsi
MASONGO (Ethiopia): Waqaio
MATENGO (Malawi): Ciuta, Mulungu, Mlezi, Cisumphi
MEBAN (Sudan): Juong
MEKAN (Ethiopia): Tuma
MENDI (Sierra Leone): Ngewo, Leve)
MERU (Kenya): Murungu, Ngai, Mwene inya
MONDARI (Sudan): Ngun
MORU (Sudan): Lu
MOSSI (Burkina Faso): Winnam, Ouennam, Winde, Naba Zidiwinde
MURLE (Ethiopia): Tummu
NAMA (Namibia): Tsui-Goeb (Supreme Being), Cagn or Kaang, Khub, Nanub
NANDI (Kenya): Asis, Cheptalil, Chepkeliensokol or Chepkelienpokol, Chepopkoiyo, Chebonamuni
NDEBELE (Zimbabwe): Unkulunkulu, Umlimo, Mwali
NDOGO (Sudan): Mbiri, Mviri
NGOMBE (Congo): Akongo, Bilikonda, Ebangala, Ebangala-e-mokonda, Eliamokonda, EliMalima, Endandala
NGONDE (Malawi): Kyala, Mbepo Mwikemo, Ndolombwike, Kamanyimanyi, Mpoki
NGONI (Malawi): Unkurukuru, Utixo, Inkosi, Umkulunqango, Uluhlanga, Umkulu Kakulu, Umnikaze nosotros zinto zonke
NKUM (Nigeria): Oshowo, Ebutokpabi
NKUNDO (Congo): Djakomba
NSÓ (Cameroon): Nyuỳ
NUBA (Sudan) Kalo, Elo, Bel, Bel Epti, Kando, Kwarak, Masala, Elem
NUER (Sudan): Kwoth
NUPE (Nigeria): Soko
NYAKYUSA (Tanzania): Kyala, Tenende, Nkurumuke, Chata Kyaubiri, Kalesi, Ndorombwike, Mperi
NYANJA (Zambia, Malawi): Mulungu, Cuata, Leza, Mphamba, Cisumphi, Cimjili Namalenga or Nyamalenga or Mlengi
OKIET (Kenya): Asis
OROMO (Ethiopia, Kenya): Waqa
ORRI (Nigeria): Lokpata
OVIMBUNDU (Angola): Suku, Usovoli
PARE (Tanzania): Kyumbi, Mrungu, Izuva
PITI (Nigeria): Ure
POKOMO (Kenya): Muungu
POKOT (Kenya): Tororut, Ilat
PONDO (South Africa): uDali, uMenzi, u Tixo
PYGMY (Congo): Kmvoum
PYEM (Nigeria): Wudidi
RABAI (Kenya): Mulungu
RISHUWA (Nigeria): Kashiri, Kasiri
RUKUBA (Nigeria): Katakuru
RUMAIYA (Nigeria): Kashillo, Kashira
SAFWA (Tanzania): Nguruvi
SONATA (Congo): Nja
SAN (Botswana, Namibia): Urezhwa
SANDAWE (Tanzania): Waronge, Murungu
SANGAMA (Ethiopia): Zabi
SEBEI (Uganda): Oiki, Oinotet
SERER (Gambia, Senegal): Rog
SHERBRO-BULLOM-KRIM (Sierra Leone): Hobatoke
SHILLUK (Sudan): Juok
SHONA (Zimbabwe): Mwari, Nyadenga, Wokumusoro, Gore, Runji, Chipindikure, Chirozva-mauya Chirazamauya, Sagomakoma, Musiki, Muvumbi, Marure, Musikavanhu, Dzivaguru, Chidziva, Mutangakugara, Muwanikwa, Mupavose, Wemumbepo, Muponesi, Muyaradzi, Muratidzi
SIDAMO (Ethiopia): Magano
SONGHAY (Nigeria): Yerkoy
SONJO (Tanzania): Mugwe, Riob
SOTHO (Lesotho): Molimo, Molimo o matle
SRUBU (Nigeria): Kasiri, Kahiri
SUKUMA-NYAMWEZI (Tanzania): Mulungu, Mungu, Seba, Kube, Kube-Nyangasa, Limi, Linyabangwe, Liwelelo, Ng'wenekili, Ling'wenekili, Likubala
SURI-SUMMA (Ethiopia): Tuma
SWAZI (Swaziland): Mkulumncandi, Umkhulumncandi, Inkosatana, Umvelingquangi
TALLENZI (Ghana, Burkina Faso): We, Wene, Nawe, Nabwe
TEITA (Kenya): Mlungu
TEMBU (South Africa): uTixo
TEMNE (Sierra Leone): Kuru, Kurumasaba
TENDA (Guinea): Hounounga
TESO (Uganda): Akuj, Apap, Edeke, Lokasuban
TEUSO (Uganda): Didikwari, Nakwit
THONGS (South Africa, Mozambique): Tilo, Hosi, Xikwembu
TIKAR (Cameroon): Nyooiy
TIV (Nigeria): Aondo
TLHAPING (South Africa): Modimo
TONGA (Malawi, Zambia): Tilo, Chiuta or Ciuta, Leza, Mlengi, Chata, Nyangoi, Wamu yaya, Wanthazizose, Mkana Nyifwa, Kajeti, Mtaski, Msungi, Mlezi, Mlengavuwa, Mnanda, Mananda, Mangazi
TOPOSA (Sudan): Nakwuge
TORO (Uganda): Nkya, Ruhanga, Kagaba, Nyamuhanga
TSWANA (Botswana, South Africa): Modimo
TUMBUKA (Malawi): Chiuta, Mulengi, Leza, Mwati, Mweni-Nkongono, Kajilengi, Wamtatakuya, Cinyetenyete, Mweneco, Mupi, Cilera-balanda, Karonga wa mabanja, Cimbatakwinya, Kamphanda, Kamanyimanyi, Wamalumya
TURKANA (Kenya): Akuj
TURU (Tanzania): Murungu, Matunda
TWI (Benin, Ghana): Onyankopon
UDHUK (Ethiopia): Arumgimis
URHOBO-ISOKO (Nigeria): Oghene, Oghenukpabe
VAI (Liberia): Kamba
VENDA (South Africa): Nwali
VILI (Congo) : Nzambi Mpungu
VUGUSU (Kenya): Wele
WALAMO (Ethiopia): Tosa
XAM (South Africa): Kaang, Kaggen, Huwu or Huwe
XHOSA (South Africa): uThixo, uDali (Maker, Creator ), uMenzi, uHlanga, Qamata
YACHI (Nigeria): Phahia
YAKO (Nigeria): Ubasi
YAO (Malawi, Mozambique): Mulungu
YORUBA (Nigeria): Olodumare, Olorun, Olofin-Orun
ZALA (Ethiopia): Taosa
ZINZA (Tanzania): Isewahanga, Kazoba, Rugaba
ZULU (South Africa): Unkulunkulu, Inkosi, uDumakade, uGobungqongqo, uGuqabadele, uKqili, uMabonga-kutuk-izizwe-zonke, uSomoganiso, uZivelele.
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