What African Spirituality Are You Talking About My Friends? (Best solution)

What does it feel like to be African spiritually?

  • I felt trust in myself, I felt supported and I felt free. In indigenous African Spirituality, no real separation exists between the spirit world and the physical world (or the realm of matter). Wherever matter occurs, Spirit can be found, and the opposite is also true.


What is the name of African spirituality?

Animism builds the core concept of traditional African religions, this includes the worship of tutelary deities, nature worship, ancestor worship and the belief in an afterlife.

What are the 7 African powers?

Another common initiation is the intitiation into the Seven African Powers ( Elegua, Obatala, Oggun, Chango, Yemaya, Oshun, and Orunmilla ). Devotees from Cuba often replace Orunmilla with Babalu-Aye. The Seven African Powers are consecrated into one eleke.

What are the African beliefs?

The three main religious traditions— African traditional religion, Christianity, and Islam —constitute the triple religious heritage of the African continent. This heritage, though contemporarily more dynamically evidenced, has a long history and influence.

What spirituality means?

Spirituality involves the recognition of a feeling or sense or belief that there is something greater than myself, something more to being human than sensory experience, and that the greater whole of which we are part is cosmic or divine in nature. An opening of the heart is an essential aspect of true spirituality.

Is Macumba a religion?

Macumba, Afro-Brazilian religion that is characterized by a marked syncretism of traditional African religions, European culture, Brazilian Spiritualism, and Roman Catholicism. Of the several Macumba sects, the most important are Candomblé and Umbanda.

What is the first religion in Africa?

Christianity came first to the continent of Africa in the 1st or early 2nd century AD. Oral tradition says the first Muslims appeared while the prophet Mohammed was still alive (he died in 632). Thus both religions have been on the continent of Africa for over 1,300 years.

Who is Oshun African goddess?

Oshun is commonly called the river orisha, or goddess, in the Yoruba religion and is typically associated with water, purity, fertility, love, and sensuality. She is considered one of the most powerful of all orishas, and, like other gods, she possesses human attributes such as vanity, jealousy, and spite.

How do you know if you are a child of Oshun?

She is one of the most popular and venerated orishas. If you see the number 5 a lot (my two most recent apartments were on the 5th floor), are attracted to the color yellow or gold and enjoy sweets, specifically honey, then you too may be a child of Oshun.

Who is Oya?

Oya is one of the seven primary orisha in the Yoruba religion, which originated in the Old Oyo Empire of Ancient Yorubaland, present-day Nigeria. Oya is actually the opposite of death; she is symbolic of the air that humans breathe, and she can perpetuate life or death with her wrath (i.e., hurricanes, tornadoes).

What do you love about Africa?

Africa is a large and vast continent where different cultures coexist. African sunsets and sunrises are known to be some of the most beautiful in the world, thanks to its diverse landscapes, which consist of jungles, deserts, tropical beaches and open savannahs.

What is the main African religion?

The majority of Africans are adherents of Christianity or Islam. African people often combine the practice of their traditional belief with the practice of Abrahamic religions. Abrahamic religions are widespread throughout Africa.

What are some African traditions?

These seven tribal traditions are just a small part of what makes the people of Africa so spellbindingly colourful.

  • The courtship dance of the Wodaabe.
  • The lip plates of the Mursi.
  • The bull jumping of the Hamar.
  • The red ochre of the Himba.
  • The spitting of the Maasai.
  • The healing dance of the San.

What are the 3 elements of spirituality?

The shamans, healers, sages, and wisdom keepers of all times, all continents, and all peoples, in their ageless wisdom, say that human spirituality is composed of three aspects: relationships, values, and life purpose.

What are some examples of spirituality?

For others, it may involve experiencing a sense of connection to a higher state or a sense of inter-connectedness with the rest of humanity and nature. Some signs of spirituality can include: Asking deep questions about topics such as suffering and what happens after death. Deepening connections with other people.

Who is a spiritual person?

Being a spiritual person is synonymous with being a person whose highest priority is to be loving to yourself and others. A spiritual person cares about people, animals and the planet. A spiritual person knows that we are all One, and consciously attempts to honor this Oneness.

How some Black Americans are finding solace in African spirituality

Porsche Little, an aborisha who is studying the Ifá and Lucum traditions, in his house in Brooklyn, New York, in July of the year 2020. Porsche Little provided the image. Because of the epidemic and the demonstrations, practitioners of African faiths are embracing the sense of solidarity and emancipation that their traditions can bring about via their practices. By July 31, 2020, 8:00 a.m. Eastern Daylight Time Porsche Little, a Brooklyn-based artist, diviner, and aborisha — or someone who serves the Orisha, a group of spirits central to the Yoruba and other African Diaspora religions — reports that she has seen a significant increase in requests for divinations and readings throughout the pandemic.

According to her, “There is so much happening right now in the globe to everyone, and I know for a fact that it is all occurring for a reason.” A lot of individuals are cooped up in their homes, unable to make sense of their circumstances, and that is exactly what I am here to help with.” Little adds that when she counsels individuals in her neighborhood these days, they expressly ask her to talk about the difficulties that have arisen as a result of the turbulent times we are currently experiencing.

During these trying times, with a horrifying epidemic, a historic race reckoning, an existential crisis posed by climate change, and a government that fails to address any of these issues, some Black people are turning to African and Black Diaspora traditions for comfort, community, healing, and liberation from oppression and exploitation.

The experience helped Akissi Britton, an assistant professor of Africana Studies at Rutgers University and a Lucumi priestess for 36 years, “see this time in a broader context.” Having been dispersed from our ancestral homelands hundreds of years ago, the Black Diaspora has experienced centuries of struggle, resistance, and pleasure.

A similar argument can be made for African and Black Diasporic spirituality, such as the Yoruba, Lucumi, and Santera traditions; many practitioners of these religions provide a different type of healing, one that differs from traditionally Westernized versions, which tend to emphasize individualism and independence.

  1. The majority of these traditions are based on the Orisha (also known as Orisa in the Yoruba language or Orixá in Latin America), a collection of spirits from the Yoruba religion that give direction and protection.
  2. People who seek out practitioners like Little are searching for advice, which may be obtained through rituals that conjure the Orisha, such as baths or offerings, as well as through the reading of tarot cards, which Little offers on occasion.
  3. The Afro-Cuban Lucuma religion, which is derived from the Yoruba tradition, provided Brittons with a full sense of self, according to her.
  4. “I am not divided from myself.” “When my sense of self is considerably larger and more related to other things, I don’t feel as alienated,” says the author.
  5. As a result, Britton has sought counseling for herself, and she claims that it is complementary to her spiritual practice.
  6. Afro-Boricua artist and community activist Jo, a former student of Britton’s, claims that the Lucuma religion provided her with healing after a traumatic connection with both race and religion as a youngster.
  7. Despite this, she was always captivated to the beauty of the intricate cultural customs practiced by the Boricua people.
  8. It wasn’t until she discovered power and healing in Lucumi that she decided to entirely forsake Christianity and religion altogether.
  9. According to her, she has always felt “protected” in some strange manner.

Although I was an adult, I found myself being drawn back to the same natural practices that I had previously believed in as a child. I was able to reconnect with the voices and knowings that I had been ignoring for so long. And it had a profound impact on my life.”

The liberation in connecting with African spirituality

Healers who practice African spirituality frequently find that healing manifests itself in the form of emancipation and resistance. Given the centuries-long attempts by European slave owners, colonizers, and neo-colonialists to repress and denigrate these religions, the importance of these traditions is heightened even further. And now, at a moment when America’s racial core has been thrust into the spotlight, finding consolation in this link feels particularly relevant. When slavery was practiced, Christians were used to legitimize the atrocious institution.

Despite the fact that European colonists and slave holders worked in areas such as Cuba, Brazil, Haiti, and Trinidad, Britton claims that they aimed to eradicate the humanity and autonomy of enslaved Africans everywhere.

Other enslaved Africans, however, used their indigenous faiths to fuse with Christianity as a method of resistance, resulting in traditions like as Santera, Vodun, and Hoodoo that are still practiced today.

In fact, some practitioners associate Orishas with Catholic saints — for example, Eleguá, the Orisha of roads and paths, corresponds with Saint Anthony, the patron saint of travelers and misplaced items — while others believed that the Catholic component should be eliminated entirely because European influences were incompatible with the goals of decolonization and independence.

“Their ingenuity, their creativity, and their brilliance allowed them to maintain certain practices from home while masking them in the practices that Europeans insisted upon,” Britton writes.

that in and of itself is a liberation activity,” according to the author.

In the words of Britton, “Africans and their descendants resisted the attempts of European slave holders and colonialists to dictate their complete humanity.” “This provided them with a very powerful feeling of identity, inspiration, and spiritual grounding that was liberating in the sense that it allowed them to think and comprehend themselves in ways that were distinct from what the mainstream models taught them to.” In honoring Orisha and her ancestors, adds Little, who is now studying the Ifá and Lucum traditions, she is able to connect with her past, which predates enslavement and colonization.

In order to become an initiated priestess, she has been pursuing a path that is primarily centered on immersing oneself in community and following the guidance of others, something that may seem like coming home for many Black women and girls.

However, as a result of the persecution that people in the Black Diaspora have endured, there is still a stigma attached to African spirituality today.

I am aware that some members of my own family consider these activities to be bad or hazardous.

Little believes that we should question those deeply ingrained beliefs and the origins of those beliefs, particularly as they relate to Christianity and other religions that are closely associated with “conquest, murder, homophobia, sexism, and slavery, amongst so many other forms of violence,” according to Little.

In her words, “people need to decolonize their own brains and then figure out what works the best for themselves.” After growing up in a religious environment that included Christianity, Islam, and other African religions, Ruqaiyyah Beatty has chosen to become a practitioner of Ifá, a Yoruba religion and divination method.

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As she explains, “I was able to connect with Nigeria; it provided me with a worldwide network of spirituality and heavenly direction; it provided me with family; it provided me with love; and I was able to develop and sustain a tremendous connection with God.” Britton advises individuals interested in becoming connected with African spiritual traditions to conduct extensive research beforehand.

She also believes that entering these places from a place of respect, seeking mentoring and responsibility, and most importantly, from a sense of belonging, is essential.

According to Britton, the best approach to avoid disinformation is to take things easy, do your homework, and talk to as many people as possible.

“I simply want people to be aware that, while there is a greater power at work, they should realize that they have power as well.

“I want us all to start using our intuitions and questioning everything as a group,” says the author. Nylah Burton is a writer located in Denver, Colorado. She speaks on topics such as mental health, social justice, and identity. You can keep up with her on Twitter.

Black women embrace the spiritual realm

Afros. Saris. Sphinxes. Rainbows. True’s latest tarot deck and companion guidebook, “True Heart Intuitive Tarot,” was launched earlier this month and features a distinctively multicultural bent, including drawings like the one above. True, who is best known for her parts in the 1996 cult classic “The Craft” and the 2002 sitcom “HalfHalf,” has been studying tarot for much of her life and wanted her guide to represent the variety of her New York City hometown. True’s tarot cards, which were created by Toronto-based artist Stephanie Singleton, are notable for their representation of all people.

  • “I wanted it to be representative of the world we live in,” True said.
  • Today, they are widely used for divination, and their symbolism reflects life’s lessons as well as its difficulties.
  • True’s collection, which includes both personal essays and card readings, has already garnered praise from fans who have stated that it is their first time purchasing a metaphysical product by a Black person.
  • In addition to her legendary part in “The Craft,” Rachel True has used tarot to heal herself and to assist others in their recovery journeys as well.

These artists are a part of a cultural movement among Black people who are embracing the mystical and “the dark” in their work: Pew Research Center reports that the number of Black people who identify as spiritual but not religious has increased from 19 percent in 2012 to 26 percent in 2017, approximately the same percentage of Americans overall who now identify in this manner.

  1. Besides writing on tarot, they’ve also published works on such topics as witchcraft, astrology, and the Black gothic, all of which connect these traditions to their own cultural and aesthetic past.
  2. Chireau, a professor and chair of the religion department at Swarthmore College and author of the 2003 book “Black Magic: Religion and the African American Conjuring Tradition,” the desire to heal is the primary reason these practices appeal to Black women.
  3. Almost every Black woman I know who is active in any of these traditions believes that the ultimate goal of their labor is to heal – not only their physical bodies, but also their spiritual souls.
  4. A reference to the significant media exposure largely white feminist witches received in 2017 for their continuous spell to “bind” Trump — utilizing a portrait of him, the Tower tarot card, a candle and other props — until his departure from the White House in January of this year.
  5. It’s not surprising that Black women’s present interest in mysticism may have more to do with healing themselves and their communities than with the current occupant of the White House, given that they were never a focal point of these movements.
  6. Having grown up with Jung’s “Man and His Symbols” and Nietzsche’s “Beyond Good and Evil,” as well as the tarot, she credits her exposure to these works for helping her to find her footing as an adult.
  7. As a practitioner of the Jungian school of tarot, my interpretations frequently lead you down the path of self-examination, since if there is one thing I know, it is that I am unable to control the actions of others.
  8. That is one of the reasons why I enjoy tarot.” True is enthusiastic about tarot, but she does not consider it to be a practice of the occult, a phrase she believes has bad connotations because it is associated with witchcraft.

In a same vein, she does not identify as a witch, despite the fact that she played Rochelle, one of Hollywood’s most renowned African American witches, in “The Craft.” The sequel to that picture, “The Craft: Legacy,” premiered this week and is expected to introduce a new audience to the original 1996 film as well as the sequel.

In spite of the fact that she was raised by a Black Catholic mother and a white Jewish father, Spalter says she can’t recall ever not feeling like a witch, adding, “I was always the crazy kid.” She attributes this to her fascination with nature.

She eventually ended herself working at Enchantments, New York City’s oldest occult shop, and authored a book on her experience and the fundamentals of witchcraft, ” Enchantments: A Modern Witch’s Guide to Self-Possession,” which was published in 2018.

According to author Biv DeVoe, Spalter’s book not only demystifies witchcraft, but it also sends the message that one can be a practicing pagan using common household ingredients such as salt, lemon, and olive oil—a stark contrast to the Instagram witch aesthetic, which features altars adorned with expensive crystals, feathers, and stones that receive thousands of likes on a daily basis.

  • Some of the reasons why people of color are hesitant to identify as witches, according to Spalter, include the belief that a witch must have a specific appearance, a photo-ready altar, and a strong connection to Celtic traditions.
  • Others may not be completely aware of their family’s involvement with such religious rituals because of a lack of awareness.
  • “As far as my personal knowledge is concerned,” she stated.
  • These days, Chireau isn’t seeing as many scholarly works about these practices as she is seeing a slew of how-to books written by Black women about various mystical practices, including everything from folk magic to astrology to tarot.
  • African Americans have historically intertwined components of Indigenous African spirituality with Christian traditions, resulting in a religious blend that has become a tradition in Black communities around the world.
  • In fact, we had no prior knowledge of African faiths, which is where it all began, after all.
  • Those who professed these religions were frequently depicted as “awful, pagan, idol-worshipping heathens who happen to be Black, and so you can explain enslaving them,” according to the media.

Her experiences as an African-American women’s astrologer have been marred by reductive or unfavorable preconceptions, such as being referred to as Miss Cleo, after the late spokeswoman for a psychic telephone hotline.

‘Black Sun Signs: An African-American Guide to the Zodiac’, written by Thelma Balfour and published in 1996, was one of the last astrological texts written by a Black woman to attract major notice in the United States.

Schaun Champion is a professional wrestler.

“I had never seen anything like it before on the market,” said Woods, who has been practicing astrology for over a decade and broadcasts a podcast on the topic.

In her 2019 book “Darkly: Black History and America’s Gothic Soul,” Leila Taylor argues that the American gothic tradition is one that is significantly influenced by African American culture.

“The novel ‘Beloved,’ written by Toni Morrison, is a gothic novel; it is a ghost story, it is a haunted house story,” Taylor explained.

Additionally, the same may be said for ‘Strange Fruit.” It’s such a beautiful tune, with the combination of the sweet and fresh aroma of magnolias, followed by horror – this type of hideous vision, the smell of burning flesh.

Courtesy Leila Taylor is a fictional character created by Leila Taylor.

Taylor, on the other hand, has seen a widespread curiosity with witchcraft and the occult among people of all races.

Taylor, on the other hand, believes that the attraction to darkness is also founded in the need to heal from trauma.

True, a horror movie star, has found refuge in the tarot cards over the years.

“For Black people, think back to a time not so long ago when we didn’t particularly enjoy going to the doctor, and we certainly didn’t enjoy going to the therapist,” True said.

The therapist was that old lady in the neighborhood who could tell you something about yourself, right? As a result of a long-standing tradition in African-American history, I believe some of the old ways are compatible with current beliefs.” FollowNBCBLKonFacebook,TwitterandInstagram.

American Muslims’ religious beliefs and practices

In recent years, while the general population has become less religious, measurements of diverse beliefs and behaviors have remained largely consistent among people who identify with a religious tradition or belief system (e.g., Protestants, Catholics). The recent poll of Muslims in the United States reveals a similar tendency. Approximately four out of ten Muslims report that they attend religious services at least once a week, and a comparable proportion report that they complete five daily prayers (salah).

In addition, around four-in-ten Muslim women claim they always wear their hijab in public, a figure that is nearly equal to the percentage of Muslim women who answered the same thing in earlier studies.

Eight in ten Muslims in the United States say they fast throughout the Islamic holy month of Ramadan, and the vast majority are content with the quality of mosques that are accessible to them — albeit just a minority consider the mosque to be vital to their religious lives.

A majority of Muslims in the United States believe that there is more than one correct way to interpret Islam, and around half believe that traditional understandings of the faith must be reinterpreted in order to address contemporary concerns.

Two-thirds of Muslims say religion very important to them, six-in-ten pray daily

A majority of Muslims in the United States (65 percent) believe that religion is “extremely important” to them. A little more than one in every five people (22 percent) believes religion is “somewhat significant” in their lives, while fewer believe religion is “not very” (8 percent) or “not at all” (5 percent) essential in their lives. These numbers are comparable to the degree of emphasis that Christians in the United States place on religion (in 2014, 68 percent said religion is very important).

Furthermore, Muslims in the United States who have a large number of Muslim friends, as opposed to those who have fewer Muslim acquaintances, place a higher value on religion.

In the United States, six in ten Muslim Americans report performing at least some of the five salah every day, with 42 percent reporting that they pray all five daily and 17 percent reporting that they do some salah every day.

These findings are consistent with those obtained in 2011 and 2007 to a large extent.

According to the results of the poll, elder Muslims are more likely than younger Muslims to perform all five salahs every day, as follows: Only a third of Muslims in the United States between the ages of 18 and 29 (33 percent) claim they do this practice on a daily basis, compared to 53 percent of Muslims over the age of 55.

Many Muslims attend mosque weekly, but most say they pursue spiritual life mainly outside the mosque

Four out of ten American Muslims say they visit a mosque or Islamic center at least once a week, with 18 percent saying they go more than once a week and 25 percent saying they go once a week for Jumah prayer (Friday congregational prayer). Approximately a third (32 percent) of those who attend say they do so once or twice a month or a few times a year, while a quarter (26 percent) say they go just sometimes or never. The percentage of Muslims who attend religious services in the United States is comparable to the percentage of Christians.

  • Muslims with a high level of education are less likely than others to attend mosque on a regular basis, and the same is true of single Muslims as compared to Muslims who are married.
  • Younger Muslims and older Muslims report attending mosque at nearly the same rates, as do Muslims who were born in the United States and Muslims who were born in other countries.
  • In the United States, over three-quarters of Muslims are content with the quality of mosques that are available to them (73 percent), while 17 percent are unsatisfied and just 3 percent believe there are no mosques in their immediate vicinity.
  • The majority of Muslims, regardless of gender, age, education, nativity, or race/ethnicity, are happy with the quality of mosques in their communities.
  • While the vast majority of Muslims in the United States are content with the mosques in their communities, just a quarter (27 percent) believe that the mosque is essential to their spiritual well-being.
  • However, even among Muslims in the United States who attend mosque at least once a week, opinions are divided: 47 percent believe that the mosque is essential to their spiritual lives, while 49 percent believe that they pursue their spiritual lives largely outside of the mosque.
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Four-in-ten Muslim women always or usually wear hijab; eight-in-ten Muslims fast during Ramadan

Over the past decade, the percentage of Muslim women in the United States who claim to wear the hijab all the time in public has been consistent: Approximately four out of ten Muslim women say they always or almost always wear a headcover or hijab in public (38 percent) or that they do so the majority of the time (5 percent ). Only 15 percent of those polled say they wear hijab occasionally, and 42 percent say they never wear it at all. Compared to college graduates, Muslim women who have not completed college are more likely to wear the hijab all of the time in public settings (44 percent vs.

Women who consider religion to be extremely important in their life are more likely to wear the hijab, according to a survey conducted by Pew Research (52 percent ).

The practice of fasting during the holy month of Ramadan is another prominent religious practice among Muslims.

Eight out of ten Muslim Americans claim to fast, with one out of every five claiming not to. Fasting is widespread across all of the demographic groups studied in the survey, according to the findings.

Most U.S. Muslims are Sunnis

In the United States, slightly more than half of Muslim Americans (55 percent) identify with the Sunni branch of Islam, while 16 percent identify as Shiite, 4 percent identify with other organizations (such as Ahmadiyya or the Nation of Islam), and 14 percent do not specify a religious lineage. 32 An extra ten percent of those polled did not respond to the question. These findings are consistent with data collected from Muslims all across the world, which shows that Muslims are more likely than any other branch of Islam to identify with Sunni Islam.

47 percent ).

Most Muslims open to multiple ways of interpreting Islam

Around two-thirds of Muslims in the United States believe there are several correct ways to understand the teachings of Islam (64 percent), while just 31 percent believe there is a single correct method to interpret the teachings of their faith. Since the last two iterations of this study, there has been just a slight shift in public opinion on this issue. The proportion is similar among Christians in the United States: 60 percent believe that there is more than one correct way to interpret the teachings of Christianity, while 34 percent believe that there is only one correct way to interpret their faith.

  1. In contrast, the belief that there are various viable ways to understand Islam is particularly prevalent among those with a college degree (75 percent) and those who claim that religion is not very important in their life (72 percent ).
  2. On this issue, Muslim men and women, as well as older and younger Muslims, express largely identical points of view.
  3. Fully half of Muslims in the United States (52 percent) believe Islam’s teachings should be reinterpreted, while just 38 percent believe this is required.
  4. Comparatively, among Muslims who believe that religion is extremely important in their life, almost equal proportions believe that there is opportunity for reinterpreting Islam (43 percent) as they believe that conventional understandings of Islam are sufficient (46 percent ).

Muslim immigrants from South Asia are more likely than those from the Middle East and North Africa to believe that traditional understandings of Islam need to be reinterpreted for contemporary circumstances.

In their own words: What Muslims said about interpreting Islam

Some of the Muslim American respondents to this poll were contacted again by Pew Research Center personnel to seek their further comments on some of the issues included in the survey. Among the things they said regarding how to interpret Islam were the following quotes: This is when we have troubles, because when people read the Quran literally, we have problems.” There are many layers to it, and you can’t just read it and say, “This is what I should do.” There are many layers to it. This is precisely what ISIS does.

Taken literally, it’s not meant to be taken literally.

He altered his opinion as a result of that.

– Muslim male under the age of thirty When it comes to Islam, obviously there are people who adhere to strict interpretations, and there are also people who adhere to loose interpretations that are more oriented toward contemporary issues, and that is where the problem lies – with the various interpretations of Islam that can be applied.

  1. I can tell you how I perceive the world as a Muslim, and it is in a very liberal and – I’m scared to use the word contemporary – it is in a way that I believe includes the characteristics of the culture in which I am now living style of thinking.
  2. That framework may be influenced by.
  3. When I was.
  4. For example, female genital mutilation is one type of female genital mutilation.
  5. As a result, I consider myself to be liberal in that regard.
  6. Is it the Quran that motivates them?
  7. “It’s because it’s something I strongly dislike.” – Muslim immigrant from another country “There’s just one way to do it.” To follow the Sunnah of our dear beloved Prophet Muhammad, may peace and blessings be upon him, is the only way to go.

It has been cut and is ready to be delivered.

“We don’t add anything, and we don’t take anything away.” –Muslim lady in her thirties “Nowadays, our circumstances are very different from what they were in the past.

Jihad was a very long time ago, when non-Muslims were combating Muslims and other such activities took place.

So the fact that individuals are still engaging in this behavior as radicals is quite concerning.

– Muslim lady under the age of 30 “I believe that there is more than one correct way to interpret Islam, and that this is what adds to its allure,” she says.

While others – in fact, the vast majority – examine both the Quran and the Prophet Muhammad’s sayings, or Hadith, to arrive at their conclusions.

It also has to do with the schools of thinking, and there are disparities in what academics have believed throughout the years, so individuals interpret it in accordance with their own school of thought.” – Muslim male under the age of thirty

Half of Muslims say they are both religious and spiritual

The majority of Muslims in the United States (68 percent) indicate they are “spiritual” when asked whether they consider themselves “spiritual.” The number of people who identify themselves “religious” is somewhat lower (60 percent) in a different survey. Many Muslims do not consider religion and spirituality as being in opposition to one another: Half of those who respond favorably to both questions indicate they believe themselves to be religious and spiritual (50 percent ). Nineteen percent of respondents identify as spiritual but not religious, 11 percent identify as religious but not spiritual, and 21 percent identify as neither spiritual nor religious, according to the survey.

  1. Christians, compared with 19 percent of U.S.
  2. Muslims are about twice as likely as Christians to identify as neither religious nor spiritual, according to the Pew Research Center.
  3. 37 percent ).
  4. 7 percent ).
  5. Approximately six out of ten people who say religion is very important in their lives also claim they are both religious and spiritual in their approach to life.

One-in-five Muslims are converts

Approximately eight out of ten Muslims in the United States (78 percent) claim to have always been Muslims, with 21 percent claiming to have converted to Islam. Since 2007, these values have been reasonably consistent. Switching from another faith to Islam is far more prevalent among Muslims who were born in the United States than among immigrants. Almost all Muslim immigrants questioned (almost all, 95 percent) had been Muslims their entire lives. Only almost half (54 percent) of Muslims born in the United States, on the other hand, believe this.

  1. Those Muslim Americans who have largely Muslim friend networks are also significantly more likely to have always been Muslim (83 percent), when compared to those who have few or no Muslim acquaintances (72 percent) (63 percent ).
  2. Muslim converts frequently state that they were in their twenties or thirties when they decided to follow Islam.
  3. And nearly half of them (49 percent) done it while still in their twenties.
  4. Those who stated that they had converted to Islam were asked to provide an explanation in their own words as to why they had done so.
  5. The ideas and teachings of Islam are preferred by almost one-in-four people (24 percent), and one-in-five people (25 percent) believe reading religious literature and studying the faith were the primary reasons they converted to Islam from their prior faith.

Society of Friends

Frequently Asked Questions

What is the Society of Friends?

Known as Quakers, the Society of Friends (also known as Friends Church) is a Christian denomination that originated in mid-17th-century England and is dedicated to living in accordance with the “Inner Light,” or direct inward perception of God, without the use of creeds, clergy or other ecclesiastical forms. Friends believed that their “experimental” finding of God would lead to the purifying of all of Christendom, as most strongly described by George Fox(1624–91). It did not work. In contrast, Friends established one American colony and were dominant in several others at various times, and though their numbers have dwindled to a small fraction of what they once were, they have made disproportionate contributions to science, industry, and, most significantly, to the Christian effort for social reform.


There were gatherings of the type that would eventually become identified with the Quakers long before there was an organization known as the Quakers. Individuals and small groups of Seekers who gathered during the Puritan Revolution against Charles Ito waited on the Lord because they had lost hope in receiving spiritual assistance from either the establishedAnglicanchurch or the existing Puritan bodies— Presbyterians, Congregationalists, andBaptists — through which the majority of them had already passed.

  • Fox and James Nayler were perhaps the most well-known of them, although others such as Edward Burrough, William Dewsbury, and Richard Farnworth were also involved.
  • The northern hemisphere, Bristol, the counties around London, and London itself had the highest densities.
  • The development of Quakerism drew the ire of the Puritan clergy in both England and New England, who reacted with the venom that an old left reserves for everything new.
  • While the majority of Friends having grown up in various forms of Puritanism, they took the focus on a direct contact between the believer and God to a level that was much beyond what Puritans considered bearable.

During the period between the Quaker Act of 1662 and the de facto toleration of James II in 1686 (de jure toleration came with the Toleration Act of 1689), Friends were subjected to a flurry of criminal prosecutions for failing to swear oaths, failing to attend services of the Church of England, attending Quaker meetings, and refusing to pay tithes.

  • At the same time, Quakers were converting and populating the United States of America.
  • The visitors were brutally punished by the judges of Boston, who executed four of them between 1659 and 1661 as a result of their presence.
  • Additionally, there were numerous Friends in New Jersey, where English Quakers had obtained a patent for settlement early on, as well as North Carolina.
  • The most well-known Quaker colony wasPennsylvania, which was established in 1681 when King Charles II granted a charter to William Penn.

For example, toleration would allow colonists of different religions to settle freely and maybe become a majority, however continuous pacifism would leave the colony without armed defenses against opponents who could have been provoked by the other colonies, as was the case in the American Revolution.

Penn also went bankrupt as a result of poor management.

Despite the fact that Voltaire overstated the significance of Penn’s agreements with the Indians as the sole treaties that had never been sworn to and that had never been breached, Friends’ connections with the Indians were more amicable than those of other settlers.

The age ofquietism

During the 1690s, religious toleration was achieved, and this corresponded with the beginning of a quietist period in Quakerism that lasted into the nineteenth century. It is common in Quakerism, and it manifests itself anytime faith in theInner Lightis emphasized over all other considerations (as it should be). It is appropriate at a period when little external action is required and when the distinctive traditions of a group appear to be particularly worthy of attention. Friends had accomplished the majority of their political aims by the 18th century.

  • According to one estimate, strict enforcement of laws barring marriage without parental agreement or to nonmembers resulted in the disownment of one-third of the English Friends who were married in the later part of the eighteenth century.
  • Friends in the period of quietism, although appearing to be self-absorbed in other ways, were more concerned about social issues.
  • Between 1758 and 1800, more than a million individuals were freed by their own volition.
  • Slavery was abolished in the United States in 1790, thanks to the efforts of a Quaker delegation that was armed with a petition authored and signed by Benjamin Franklin and presented to the United States Congress.
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NAMI: National Alliance on Mental Illness

What occurs when one’s mental health intersects with one’s experience as a member of the Black community is explored. Though everyone’s experience of being Black in America is unique, there are certain common cultural aspects that contribute to the definition of mental health as well as the promotion of well-being, resilience, and healing. Family ties, values, spirituality or music expression, and dependence on community and religious networks are all part of this shared cultural experience that may be enlightening and serve as powerful sources of encouragement and strength.

Treatment or perception as “less than” due of your skin tone may be unpleasant, if not downright frightening for some.

Per the Health and Human Services Office of Minority Health, African-American people in the United States are more likely than white adults to express chronic symptoms of emotional distress, including feelings of despair and hopelessness, as well as a sense that everything is a struggle.

Despite the need, just one out of every three Black adults who require mental health care receives it, according to statistics. Mental health facts for African Americans, published by the American Psychiatric Association, state that they are also:

  • Patients are less likely to obtain care that is consistent with guidelines. In research studies, they are less commonly included. More likely to seek treatment in emergency departments or general care settings (as opposed to mental health experts)

Barriers to Mental Health Care

Disparities in Socioeconomic Status Treatment choices may be restricted as a result of socioeconomic considerations. In 2018, 11.5% of Black individuals in the United States did not have any sort of health insurance. The Black community, like other communities of color, is more likely than the general population to experience socioeconomic disparities, such as exclusion from health, educational, social, and economic resources, than the general population. These inequalities may have an impact on the results of people’s mental health.

  1. According to one survey, 63 percent of Black individuals feel that having a mental health illness is an indication of personal weakness or weakness in general.
  2. Many members of the Black community find it extremely difficult to bring up the subject of mental health because they are concerned about how they will be seen by others, which is understandable.
  3. Furthermore, many people choose to seek support from their religious group rather than getting a medical diagnosis.
  4. Faith and spirituality may be beneficial in the recovery process and can be an essential element of a therapy plan if they are utilized properly.
  5. They should not, however, be the only option available to people whose daily functioning has been compromised by mental health symptoms.
  6. And, unfortunately, many Black peoplestillhave these negative experiences when they attempt to seek treatment.
  7. This ultimately can lead to mistrust of mental health professionals and create a barrier for many to engage in treatment.
  8. For example, they may describe bodily aches and pains when talking about depression.

A health care provider who is not culturally competent might not recognize these as symptoms of a mental health condition. Additionally, Black men aremore likelyto receive a misdiagnosis of schizophrenia when expressing symptoms related to mood disorders or PTSD.

How to Seek Culturally Competent Care

When a person is experiencing difficulties with their mental health, it is critical that they receive high-quality care as soon as the symptoms are identified. It is also critical that the care patients get is delivered by health care providers who are sensitive to their cultural backgrounds. We encourage obtaining treatment from a mental health professional, but talking to your doctor or a primary care provider is also a good place to start. A primary care practitioner may be able to give an initial mental health examination and, if necessary, refer the patient to a mental health specialist for further evaluation.

When meeting with a provider, it might be beneficial to ask questions in order to obtain a feel of their level of cultural knowledge and awareness of your needs.

Here are some sample questions to get you started:

  • You may have acquired training in cultural competency for mental health treatment of Black people if you have worked with other Black individuals. If not, how do you intend to give me with patient-centered treatment that is sensitive to cultural differences? When it comes to communication and my treatment, how do you see our cultural origins impacting us? Does your approach to therapy alter when working with individuals who come from a variety of ethnic backgrounds
  • I’m curious in your current understanding of the disparities in health outcomes experienced by Black patients.

Regardless of whether you seek treatment from a primary care provider or a mental health expert, you should leave your sessions with the health care professional feeling listened and valued. You might wish to consider the following questions:

  • Was my provider’s communication with me clear and concise? Do I have a provider that is willing to incorporate my religious and spiritual beliefs, practices, identity, and cultural heritage into my treatment plan? Did I have the impression that I was handled with decency and respect? Do I have the impression that my provider understands and connects with me?

The relationship and communication that exists between a client and their mental health professional is critical to the success of therapy in this setting. The ability for a person to believe that the identity of their provider is understood is critical in order to receive the greatest possible assistance and care from that provider. More information may be found here.

  • If you are unable to get treatment because of financial constraints, contact a local health or mental health clinic or your local government to check if you are eligible for any assistance. To get contact information, go to Find Treatment at www.samhsa.gov or dial 800-662-HELP (4357), which is the National Treatment Referral Helpline.

NAMI’s Sharing Hope Program

It takes one hour to raise mental health awareness in Black communities by sharing the presenters’ own experiences to recovery and examining the signs and symptoms of mental health issues. Sharing Hope is produced by the National Association of Mental Health. The training also emphasizes the need of navigating the mental health system. Using personal tales, “Sharing Hope: An African American Guide to Mental Health” conveys mental health information in a sensitive and understandable manner. Recovery is attainable, and this brochure provides information on where to find further information, how to get treatment, and how to be helpful.

Black Mental Health Resources

Please keep in mind that the resources included on this page are not approved by NAMI, and that NAMI is not liable for the content of or the services offered by any of the resources listed. Founded in 2012, the Black Emotional and Mental Health Collective (BEAM) is dedicated to addressing the hurdles that Black individuals have in obtaining or maintaining access to mental healthcare and healing. They accomplish this through education, training, activism, and the use of the creative arts, among other means.

  1. There are just a few and highly limited free mental health services available to Black guys.
  2. Provides information and resources, as well as a “Find a Therapist” locator, to help you connect with a culturally competent mental health practitioner in your community.
  3. It also offers training opportunities for students and professionals.
  4. The Boris Lawrence Henson Foundation is a non-profit organization founded by Boris Lawrence Henson.
  5. Participants experiencing life-changing pressures and anxiety as a result of the coronavirus will have the cost of up to five (5) individual sessions defrayed on a first come, first served basis until all funds have been committed or depleted, whichever comes first.
  6. a joint endeavor of the Omega Psi Phi Fraternity, Inc.
  7. An online toolkit is available on the website, which provides Omega Psi Phi Fraternity chapters with the tools they need to educate their fellow fraternity brothers and others of the community on depression and stress in Black males.

A culturally appropriate self-care support and teletherapy service for Black males and their families is provided by Hurdle.

Residents of other states can sign up for their waiting list, and they will be alerted as soon as Hurdle becomes accessible in their jurisdiction.

Through its website, online directory, and events, the organization promotes the growth and healing of various communities.

POC Online Learning Environment Readings on the significance of self-care, mental health care, and healing for people of color and within activist groups are included in this collection.

Therapy for Black Girls is an online community committed to promoting the mental well-being of Black women and young women.

It is the mission of the SIWE Project, a non-profit organization, to raise mental health awareness throughout the worldwide Black community.

The Steve Fund is a non-profit organization dedicated to promoting the mental health and emotional well-being of young people from underrepresented communities. Unapologetically UsAn online community for Black women who are looking for assistance.

Self-Care for People of Color

We acknowledge that the coronavirus, the economic crisis, and a rash of racist events and deaths are all contributing factors to the onset of numerous mental health issues. Find out more about mental health illnesses such as anxiety disorders, depression, and post-traumatic stress disorder by reading this article.

  • There are articles on coping with anticipatory sorrow, coping with severe stress, and coping with racial battle fatigue, amongst others.

Treatment Directories

  • Psychology Today’s Directory of African American Therapists
  • Therapy for Black Men
  • Innopsych
  • LGBTQ Psychotherapists of Color Directory
  • National Queer and Trans Therapists of Color Network
  • Therapy for Black Women
  • Therapy for Black Women.

Educational Resources on Racism And Inequality

Recognizing the historical background of racism and present events

  • Understanding racism and the reactions to the killing of George Floyd and many others are discussed in this video. Understanding the viewpoints of your coworkers of color is demonstrated in this video. Article about “White Privilege: Unpacking the Invisible Knapsack”
  • “White Privilege: Unpacking the Invisible Knapsack”
  • Anti-racism resources are listed below.

Understanding the racial inequalities that exist in society and have an influence on mental health

  • APA Best Practices on working with Black patients
  • APA Mental Health Facts for Black Americans (2017)
  • APA Best Practices on working with Hispanic patients

Learning about and responding to the socioeconomic determinants of health that have an influence on mental health

  • Article on the importance of improving the health of African-Americans and the long-overdue potential to achieve social justice
  • Understanding the social determinants of health and toxic stress is demonstrated in this video. On the social determinants of toxic stress, notably racial and ethnic toxic stress, watch this video. The American Psychological Association’s StressTrauma Toolkit can be used to assist Black Americans who are living in a changing political and social climate. Information on why health equality is important and what you can do to help ensure that everyone has an equal opportunity to be as healthy as they can be can be found on the Robert Wood Johnson Foundation’s Achieving Health Equity page.

Ways to Take Action as An Ally or Champion for People of Color

  • How to be an allies of color by speaking up, taking action and wielding power
  • Article about becoming a white ally in the fight for racial equality
  • Color of Change, Black Lives Matter, Campaign Zero, and the Innocence Project are examples of community-based groups with whom to collaborate.

Book Recommendations

  • Robin DiAngelo, PhD, explains why it is so difficult for white people to talk about racism in his book White Fragility: Why It Is So Difficult for White People to Talk About Racism. Dr. Ibram X. Kendi’s book, How to Be an Antiracist, is available online. Dr. Brittney Cooper’s Eloquent Rage: A Black Feminist Discovers Her Superpower is a book about a black feminist who discovers her superpower. Me and White Supremacy by Layla F. Saad
  • So You Want to Talk About Race by Ijeoma Oluo
  • So You Want to Talk About Race by Layla F. Saad
  • Me and White Supremacy by Layla F. Saad
  • James Baldwin’s The Fire Next Time is a novel set in the future. Michelle Alexander’s The New Jim Crow: Mass Incarceration in the Age of Colorblindness is a must-read. The Next American Revolution: Sustainable Activism for the Twenty-First Century by Grace Lee Boggs
  • The Warmth of Other Suns by Isabel Wilkerson
  • The Next American Revolution: Sustainable Activism for the Twenty-First Century by Grace Lee Boggs
  • The Next American Revolution: Sustainable Activism for the Twenty-First Century by Grace Ira Katznelson’s When Affirmative Action Was White: An Untold History of Racial Inequality in Twentieth-Century America is a history of affirmative action in the twentieth century.

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