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Ancestors and Harmonious Life
The ancestors are at the center of African religion because they are at the core of all harmony or disharmony in society. No specific African cultural community exists apart from the dynamics provided by the ancestral realm. In fact, the causes of all good deeds, fertility as reflected in the abundance of harvest or the productivity of women, and joy of family are the result of the ancestors. One could also say that all misfortunes, misdeeds, famines, and difficulties of living are caused by the ancestors in African religion. Nothing in society is immune from the influence of ancestors. The ancestors are responsible for beneficence and afflictions. However, harmonious living in society can be achieved only by following the ritual paths of the elders.
Malevolent actions are attributed to unhappy ancestors and those spirits that might assist the ancestors such as local or nature spirits. Affliction and chaos can be traced to the lack of ritual and sacrifice. Thus, it is necessary to have diviners who can identify the cause of disasters and afflictions to restore balance and harmony.
Communication with Ancestors
All healers and diviners, whether they are called babalawos or ngangas, are able to detect occult forces at work in the community. They might be able to tell a person what spirit or ancestor is responsible for a certain disease. To resolve this issue, it is necessary for propitiation in the form of rules, behaviors, and sacrifices to be followed. If an ancestor is responsible for creating disharmony in society, then the resolution has to be seeking the reason for conflict within the line of descent. This means that the members of the society who participate in propitiatory exercises are appealing to the ancestors to have mercy on the society.
In the typical African society, hierarchy is by age. Of course, the ancestors are older than the living, and among the living, the elders are the highest in terms of authority. Thus, the ancestors as participants in the society are eager to see the prosperity and sustainability of the community. They will be called on by the living, appealed to in the case of crises, and evoked when children are born. Their function, it seems, is to hold the society together.
Actually, the visible and invisible worlds are intertwined in an intimate interplay of the living and the ancestors. This is a richly textured phenomenon in which heaven and Earth, various levels of humans, spirits that are terrestrial and celestial, and ancestors all dwell in a powerful drama of maintaining the moral order, keeping harmony in place. Because this order works to the benefit of everyone, it behooves the living to do everything in their might to maintain this order. One thing they cannot do is offend or displease the ancestors in any way. Therefore, one lives with a constant understanding of the balance that is necessary to keep harmony.
Once a person ends terrestrial existence, the departed becomes a member of the mediators in the invisible world. But the departed are never far away from their old communities. In fact, they take the harmony of their old communities quite seriously and, as privileged personalities, are consulted on a regular basis.
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- Ancestral Figures
- Communalism and Family
- Concepts and Ideas
- Deities and Divinities
- Abasi
- Agwe
- Aida Wedo
- Aiwel
- Akamba
- Amen
- Anubis
- Anukis
- Apep
- Apis
- Asase Yaa
- Aten
- Atum
- Ausar
- Auset
- Azaka, the Loa
- Bes
- Bondye
- Chi
- Danbala Wedo
- Divinities
- Eleda
- Eniyan
- Ennead
- Esu, Elegba
- Ezili Dantò
- Ezili Freda
- Faro
- God
- Goddesses
- Hapi
- Hathor
- Heru, Horus
- Ibis, Symbol of Tehuti
- Jok (Acholi)
- Khnum
- Khonsu
- Mami Wata
- Mawu-Lisa
- Min
- Montu
- Nana Buluku
- Ngai
- Ngewo
- Nkulunkulu
- Nyame
- Nzambi
- Obatala
- Oduduwa
- Ogdoad
- Ogun
- Olodumare
- Olokun
- Olorun
- Orisha Nla
- Orunmila
- Oshun
- Oya
- Ptah
- Ra
- Ruhanga
- Sekhmet
- Serapis
- Seshat
- Set
- Shango
- Shu
- Songo
- Sopdu
- Tefnut
- Thoth
- Tibonanj
- Wepwawet
- Woyengi
- Yao
- Yemonja
- Zin
- Eternality
- Nature
- Personalities and Characters
- Possessors of Divine Energy
- Rituals and Ceremonies
- Adae
- Agricultural Rites
- Ceremonies
- Circumcision
- Clitorectomy
- Dance and Song
- Desounen
- Harvest
- Incense
- Initiation
- Invocations
- Lele
- Medicine
- Medicine Men and Women
- Mediums
- Mummification
- Music
- Naming
- Offering
- Ohum Festival
- Opening of the Mouth Ceremony
- Puberty
- Purification
- Rain Dance
- Rites of Passage
- Rites of Reclamation
- Rituals
- Seclusion
- Shawabti
- Shrines
- Societies of Secrets
- Yam
- Yanvalou
- Sacred Spaces and Objects
- Akhenaten
- Altars
- Amulet
- Asamando
- Bata Drums
- Boats
- Bois Caiman
- Cowrie Shells
- Crossroads
- Drum, The
- Flag and Flag Planting
- Govi
- Groves, Sacred
- Ikin
- Ilé-Ifè
- Incense
- Kisalian Graves
- Lakes
- Maroon Communities
- Mount Cameroon
- Mount Kenya
- Mountains and Hills
- Oumfò
- Potomitan
- Pyramids
- Rivers and Streams
- Rocks and Stones
- Sarcophagus
- Sphinx
- Totem
- Vilokan
- Waset
- Societies
- Symbols, Signs, and Sounds
- Taboo and Ethics
- Texts
- Traditions
- Akan
- Asante
- Azande
- Baga
- Baganda
- Bakongo
- Bakota
- Balanta
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- Bamana
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- Basuto
- Batonga
- Bete
- Bobo
- Candomblé
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- Convince
- Dagu
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- Diola
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- Dogon
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- Efik
- Ekoi
- Ewe
- Fang
- Fon
- Fula (Fulbe)
- Ga
- Gamo Religion
- Gola
- Gurunsi
- Haya
- Hoodoo
- Hutu
- Ibibio
- Idoma
- Igbo
- Jola
- Kabre of Togo
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- Kumina
- Lobi
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- Lugbara
- Luo
- Maasai
- Mende
- Mossi
- N'domo
- North America, African Religion in
- Nuer
- Obeah
- Okande
- Ovambo
- Palo
- Pedi
- Petwo
- Peul
- Rada
- Santeria
- Sara
- Saramacca
- Senufo
- Serer
- Shilluk
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- Songo
- Sotho
- Susu
- Swazi
- Tallensi
- Teke
- Tellem
- Temne
- Tiv
- Tsonga
- Tswana
- Tutsi
- Umbanda
- Vai
- Vodou and the Haitian Revolution
- Vodou in Benin
- Vodou in Haiti
- Vodunsi
- Wamala
- West African Religion
- Winti
- Wolof
- Xhosa
- Yao
- Yoruba
- Zarma
- Zulu
- Values
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