Oral Narratives as Reflected in African Tradition Religion.

 

Since African Tradition Religion has no written form of scripture, for indigenous African peoples “history” often refers to accounts of events as narrated in stories, myths, folktales and songs. Myth and other oral history are important in providing continuity of their culture, customs and traditions. Some of the things like belief in the Supreme Being, moral values and justice, divine hierarchy and immorality and reincarnation are learnt from oral traditions.  

One and foremost, the religion of the African recognize the Supreme Being who is the sole creator of the universe. The Fon of Benin, in West Africa believe in de Supreme Being, Mawu is of indeterminate gender. Mawu is sometimes female (Lisa) and sometimes male (Mawu). In the Akan canon of God, J.B. Danquah records a verse from the Akan songs (which are usually played with a talking drum) that praises Nyame as the creator: “Odomankoma, / He created the Thing, / Hewer – out Creator, / He creator the Thing, / What did he create? /He created Order, /He created Knowledge, / He created Death, / As its Quintessence”.

Also, moral values are rooted in the religious tenet and cosmology. The gods and ancestors created the society’s ideals, people are very hesitant to stray from them. The Igbo people of Nigeria believe that the goddess of peace and mother of her, Ala provides and protects them. If offended, she will punish the offenders severely. Any crime is considered to defile the land offend Ala the offences include incest, adultery, larceny kidnaping, and murder. Particular deities are predestined by the Super B as custodians of morality. Ogun, for example, is the Yoruba god of justice. The gods are concerned with many issues in the day-to-day life of the people, including their fertility, agricultural production, governance, and health and well-being. The gods watch over a person’s values, morals and sense of just

A major form of prayer activity is to pour libation. During the libation prayers of various Akan ethnic groups, the divine hierarchy can be deduced. The first the drink is the Supreme Being (Onyankopon/ Onyame/ Twerammpon), each goddess (Asaase Yaa is next, other deities will and the last on the will be the ancestors because there are considered closer the people, thus, relatives on this physical plain. Myths about creation can also reveal the order importance or authority in the divide ranking. The Yoruba believe that the Supreme Being, Olodumare, designated the Orisa (deities) responsible for creating the universe. Olodumare, is the chief of the gods and as such all other deities are under him.

Lastly, the African indulgent of immortality is tied to recall after death. Among some peoples of East Africa it is thought that a person dies permanently only he or she has no one to remember him or her. The Yoruba believe that children born soon after the death of grandparents or parents are reincarnated. A baby girl born after the death of  a grandmother or mother is called Iyabo or Yetunde (mother has come back), Babatunde (father has come back) given to a boy born after the death of a grandfather or father is called The Yoruba sense that such children normally show the traits and characteristics of the deceased.