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Reprint of the original, first published in 1868.
Focusing on the three leading religious traditions in Africa (African Traditional Religion, Islam, and Christianity), this book shows how belief in the supremacy of sacred words compels actions and influences practices in contemporary Africa. "Sacred words” are taken to mean holy texts as in divination, the Quran and the Bible. Toyin Falola evaluates how religious leaders engage with sacred words, both orals and texts, engendering practices that reveal the expression of religious beliefs, the impact of those beliefs, and the knowledge contained in them. Attention is given to the key ideas in the words chosen by religious leaders, and how they form a continuous knowledge system, impacting the politics of managing society and people.
Excerpt from The Religious System of the Amazulu: Izinyanga Zokubula; Or, Divination, as Existing Among the Amazulu, in Their Own Words, With a Translation Into English, and Notes This account is, however, a promise of renovation through death. The New Zealand legend again may be compared, where we meet with rather a foreshadowing of redemption through One destroying death by passing through it, than an account of the cause of death entering into the world. Maui is made liable to death by some acci dental omission of a part of the baptismal ritual, - a cause as trivial as the delay of the chameleon, or the false message of the hare. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
How do missiologists describe the cosmologies of those that Christianity encounters around the world? Our descriptions often end up filtered through our own Western religious categories. Furthermore, indigenous Christians adopt these Western religious categories. This presents the problem of local Christianities, described by Kwame Bediako as those that "have not known how to relate to their traditional culture in terms other than those of denunciation or of separateness." Kevin Lines's phenomenological study of local religious specialists in Turkana, Kenya, not only challenges our Western categories by revealing a more authentic complexity of the issues for local Christians and Western missionaries, but also provides a model for continued use of phenomenology as a valued research method in larger missiological studies. Additionally, this study points to the ways that local Christians and traditional religious practitioners interpret Western missionaries through local religious categories. Clearly, missionaries, missiologists, anthropologists, and religious studies scholars need to do a much more careful job of studying and describing the contextually specific phenomena of traditional religious specialists before relying on meta-categories that come out of our Western theology or older overly simplified ethnographies. The research from this current study of Turkana religious specialists begins that process in the Turkana context and offers a model for future studies in contexts where traditional religion and Christianity intersect.