| “ | African religion, seen through the Sereer religion, has most of the traits of a religious trend: it has a theory, latent, but coherent, oriented toward sacred transcendence as source of life, communication and participation. An ethics proposed by the old tradition, with a sense of right and wrong. A popular cult. Places of worship. A corpus of prayers. A mystical life, reserved for initiates. A well-prepared staff, from Pangool [ancestors’ spirits] priests, seers, healers and leaders of religious worship, the Saltigi, not to mention a multitude of celebrants dedicated to family and local cults. A whole life based on the religious experience. It is a true religious path, whose central theme could be formulated as follows: "the divine in man. | ” |
Source:
Diouf, Babacar Sédikh, Le Sérère, Paganism Polythéiste ou Religion Monothéiste [in] Camara, Fatou Kiné (PhD) & Seck, Abdourahmane (PhD), "Secularity and Freedom of Religion in Senegal: Between a Constitutional Rock and a Hard Reality", p 860-61 (PDF - p. 2-3)
[1]
| “ | The old attitude of missionaries was usually destructive; the indigenous religion was not studied, it was thought to have no divine revelations or inspiration, and little effort was made to use any part of it as a basis for fuller teaching. But it is not necessary to deny that the old religion both taught some truths and produced some spiritual values and living. | ” |
Source: Parrinder, Geoffrey [in]
"African Theology in the 21st Century: The Contribution of the Pioneers, Volume 2" (Editor: Bénézet Bujo), p. 98-99, Paulines Publications Africa (2003), ISBN 9789966081575
| “ |
African traditional religion is inextricably linked to the
culture of the
African people. In Africa religion has been understood as an integral part of life in which every aspect was knit together into a coherent system of thought and action, giving significance and meaning and providing abiding and satisfying values. Religion, culture, politics, and society were part of a seamless whole and no part of it could stand on its own.
The absence of a specific word for "religion" in many African languages is an indication of this African holistic understanding of life. Words related to the concept of religion may be translated as "customs," tradition," or "way of life.. |
” |
Source: "The Oxford Handbook of Global Religions", (Editor: Department of Global and International Studies University of California Mark Juergensmeyer Professor of Sociology and Director, Santa Barbara), p. 537,
Oxford University Press, USA (2006),
ISBN
9780199727612
[2]
| “ | The environment and nature are infused in every aspect of traditional African religions and culture. This is largely because cosmology and beliefs are intricately intertwined with the natural phenomena and environment. All aspects of weather, thunder, lightning, rain, day, moon, sun, stars, and so on may become amenable to control through the cosmology of African people. Natural phenomena are responsible for providing people with their daily needs. | ” |
Roger S. Gottlieb
Source: Gottlieb, Roger S., The Oxford Handbook of Religion and Ecology,
Oxford University Press (2006), p. 261,
ISBN
9780199727698
[3]
| “ | It was the spirit . . . not merely African but universal, which was truly captured by modern Cubist artists. The fact that they collected African sculptures meant that these moderns lived with them sufficiently to absorb the sculptures’ radiance, and not merely to “borrow” forms. They did not divide the form from the content, any more than the human body can be separated from the mind. It was an “influence,” if one wishes to use this word; but an influence of the content which was fi rst digested in its essence by the artists, and then recreated by them. | ” |
On the influence of African religion on art, Aloysius M. Lugira (2009), quoting Ladislas Segy (1975),
Source: African Traditional Religion, Third Edition, 2009 by Aloysius M. Lugira, quoting Ladislas Segy, "African Sculpture Speak",Da Capo Press (1975), p. 118,
ISBN
9780306800184
| “ | In Africa, the traditional religions are fast being replaced by Christianity and Islam precisely because they have no organization which can prepare a strategy of self-defense. African traditionalists are not denounced as 'semitized fundamentalists' because in effect, they submit to the liquidation of their tradition by mass conversions....It is hard to find fault with this observation.... Ram Swarup analyzes the political intention behind laudatory labels like 'tolerant' and hate labels like 'Semitic'. He too points to Africa as an instance of what to avoid: 'The African continent has been under the attack of the two monolatrous religions, Christianity and Islam, for centuries. Under this attack, it has already lost much of its old culture. .... Some time ago, there was an article in the London Economist praising it for taking this attack with such pagan tolerance.... | ” |
Ram Swarup quoted in
Koenraad Elst (2002)
Source:
Swarup, Ram [in]
Elst, Koenraad, Who is a Hindu? : Hindu Revivalist Views of Animism, Buddhism, Sikhism, and Other Offshoots of Hinduism,
Voice of India (2002), p. 72,
ISBN
9788185990743
| “ | African religion, seen through the Sereer religion, has most of the traits of a religious trend: it has a theory, latent, but coherent, oriented toward sacred transcendence as source of life, communication and participation. An ethics proposed by the old tradition, with a sense of right and wrong. A popular cult. Places of worship. A corpus of prayers. A mystical life, reserved for initiates. A well-prepared staff, from Pangool [ancestors’ spirits] priests, seers, healers and leaders of religious worship, the Saltigi, not to mention a multitude of celebrants dedicated to family and local cults. A whole life based on the religious experience. It is a true religious path, whose central theme could be formulated as follows: "the divine in man. | ” |
Source:
Diouf, Babacar Sédikh, Le Sérère, Paganism Polythéiste ou Religion Monothéiste [in] Camara, Fatou Kiné (PhD) & Seck, Abdourahmane (PhD), "Secularity and Freedom of Religion in Senegal: Between a Constitutional Rock and a Hard Reality", p 860-61 (PDF - p. 2-3)
[1]
| “ | The old attitude of missionaries was usually destructive; the indigenous religion was not studied, it was thought to have no divine revelations or inspiration, and little effort was made to use any part of it as a basis for fuller teaching. But it is not necessary to deny that the old religion both taught some truths and produced some spiritual values and living. | ” |
Source: Parrinder, Geoffrey [in]
"African Theology in the 21st Century: The Contribution of the Pioneers, Volume 2" (Editor: Bénézet Bujo), p. 98-99, Paulines Publications Africa (2003), ISBN 9789966081575
| “ |
African traditional religion is inextricably linked to the
culture of the
African people. In Africa religion has been understood as an integral part of life in which every aspect was knit together into a coherent system of thought and action, giving significance and meaning and providing abiding and satisfying values. Religion, culture, politics, and society were part of a seamless whole and no part of it could stand on its own.
The absence of a specific word for "religion" in many African languages is an indication of this African holistic understanding of life. Words related to the concept of religion may be translated as "customs," tradition," or "way of life.. |
” |
Source: "The Oxford Handbook of Global Religions", (Editor: Department of Global and International Studies University of California Mark Juergensmeyer Professor of Sociology and Director, Santa Barbara), p. 537,
Oxford University Press, USA (2006),
ISBN
9780199727612
[2]
| “ | The environment and nature are infused in every aspect of traditional African religions and culture. This is largely because cosmology and beliefs are intricately intertwined with the natural phenomena and environment. All aspects of weather, thunder, lightning, rain, day, moon, sun, stars, and so on may become amenable to control through the cosmology of African people. Natural phenomena are responsible for providing people with their daily needs. | ” |
Roger S. Gottlieb
Source: Gottlieb, Roger S., The Oxford Handbook of Religion and Ecology,
Oxford University Press (2006), p. 261,
ISBN
9780199727698
[3]
| “ | It was the spirit . . . not merely African but universal, which was truly captured by modern Cubist artists. The fact that they collected African sculptures meant that these moderns lived with them sufficiently to absorb the sculptures’ radiance, and not merely to “borrow” forms. They did not divide the form from the content, any more than the human body can be separated from the mind. It was an “influence,” if one wishes to use this word; but an influence of the content which was fi rst digested in its essence by the artists, and then recreated by them. | ” |
On the influence of African religion on art, Aloysius M. Lugira (2009), quoting Ladislas Segy (1975),
Source: African Traditional Religion, Third Edition, 2009 by Aloysius M. Lugira, quoting Ladislas Segy, "African Sculpture Speak",Da Capo Press (1975), p. 118,
ISBN
9780306800184
| “ | In Africa, the traditional religions are fast being replaced by Christianity and Islam precisely because they have no organization which can prepare a strategy of self-defense. African traditionalists are not denounced as 'semitized fundamentalists' because in effect, they submit to the liquidation of their tradition by mass conversions....It is hard to find fault with this observation.... Ram Swarup analyzes the political intention behind laudatory labels like 'tolerant' and hate labels like 'Semitic'. He too points to Africa as an instance of what to avoid: 'The African continent has been under the attack of the two monolatrous religions, Christianity and Islam, for centuries. Under this attack, it has already lost much of its old culture. .... Some time ago, there was an article in the London Economist praising it for taking this attack with such pagan tolerance.... | ” |
Ram Swarup quoted in
Koenraad Elst (2002)
Source:
Swarup, Ram [in]
Elst, Koenraad, Who is a Hindu? : Hindu Revivalist Views of Animism, Buddhism, Sikhism, and Other Offshoots of Hinduism,
Voice of India (2002), p. 72,
ISBN
9788185990743