What Does African Spirituality Address Marriage? (Perfect answer)

Is African spirituality a way of life?

  • It is a way of life, and it can never be separated from the public sphere. Religion informs everything in traditional African society, including political art, marriage, health, diet, dress, economics, and death. This is not to say that indigenous African spirituality represents a form of theocracy or religious totalitarianism — not at all.

What is the African concept of marriage?

In African traditional societies, we know marriage as a sacred union between one man and one or more women excluding all others. This notion is extended to the union of two families, two communities or even two nations in the broader sense.

Why is marriage important in African culture?

The wedding is an exceptionally respected tradition within Africa due to their deeply rooted appreciation for the notion of family. Many African communities believe marriage is primarily about procreation and providing for children as this is seen as the foundation of society.

What is the importance of traditional marriage?

Young ladies and men who are getting married use it to bring their friends and well wishers to their homes, to showcase the families where they are coming from unlike before especially in the early 1980s, when it was not as popular as it is today, because at that time, young ladies would bring their suitors to their

What is African spirituality?

African spirituality is a holistic concept that stemmed from the historical, cultural and religious heritage of Africa, and includes among others, folktales, beliefs, rituals and culture.

What happens in an African traditional wedding?

The wedding ceremonies of Swazi and Zulu traditionalists involve elaborate rituals aimed at ensuring the future cooperation of the ancestors of the bride and groom. Among them is the practice of slaughtering an ox and attaching gall bladders to the bride’s head.

How many wives can you have in Africa?

In most West African countries, polygamy is also recognised and regulated by the civil law that allows a man to marry up to four women under certain conditions, including the financial capacity to support multiple wives and families. In practice, a polygamous union is in most cases limited to two women per couple.

How long do African weddings last?

The length of the wedding varies depending on how many rituals are integrated into the wedding. According to Dani, the length of the ceremony is usually 45 to 60 minutes.

What is it called when you have more than one wife?

Polygamy is a type of relationship that typically involves a person marrying more than one partner. 1 When a woman marries more than one man, it’s called polyandry. Polygamy is the opposite of monogamy, where one person marries one spouse.

What is Nigerian traditional wedding?

Essentially, the Nigerian ceremony is a traditional engagement. It goes back to being in Nigeria, where the couple would bring their two families together—often from two different villages—to meet one another and approve of their engagement so that they could be married.

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Why is marriage important in the Bible?

Marriage is ordained of God God instituted the husband-wife relationship as an equal partnership with Adam and Eve (see Genesis 2:24). Marriage is central to God’s plan for our happiness during this life and our eternal happiness in the life hereafter.

What are religious marriages?

religious marriage means a marriage celebrated by a cleric in accordance with the recognized rites of a religion, religious body, denomination or sect to which one or both parties to the marriage belong; Sample 1.

Why is spirituality important in Africa?

African spirituality simply acknowledges that beliefs and practices touch on and inform every facet of human life, and therefore African religion cannot be separated from the everyday or mundane. African spirituality is truly holistic.

What is the African word for God?

Mungu is a common Bantu term for God. Some other Bantu languages use a variant form, Mulungu.

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.

The Dangerous African Marriage of Religion to Tradition

As a starting point, Foluke Adebisi examines the centuries-long interweaving of religion and tradition in many African civilizations, drawing on the Yoruba tradition as a model. Culture, religion, and tradition are increasingly being used as justifications for legislative measures, administrative activities, and presidential policies, which is concerning. Consequently, the boundaries between the personal and the political sectors in African culture are becoming increasingly blurred. It is my opinion that this misunderstanding is hazardous because it fails to recognize important distinctions and results in the abdication of duty for making measured and reasonable judgments for the sake of the state.

Image courtesy of www.folukeafrica.com The majority of African polities did not make a difference between religion and tradition prior to European engagement in internal affairs of the continent.

Literally: There is no divinity in a world where there is no individual.

Despite the fact that such belief systems confused the natural with the supernatural, they were effective for minor political units.

  • As an illustration: Yoruba philosophy is founded on the notion of the good person or person of good character (wà rere), also known asmlàb, which is the essence of the good person or person of good character.
  • This is due to the fact that the maintenance of community is vital; the community is comprised of decent people, but it is the responsibility of the community to work together to guarantee that individuals become good people as well.
  • Mlasani is a source of embarrassment for the community since it indicates that the community has failed to fulfill its responsibilities.
  • Africans are still grappling with the split that external faiths created between culture and religion, as well as between the individual and the community.
  • As a result, Africans have a tough time distinguishing between religion and culture/tradition.
  • African traditions religions (ATRs) were not unchangeable and were able to adapt to the changing requirements of society.
  • It is seen in the following proverb:Kán-n ni m Hausa; asárá ni m Ynbó; gombo lm Onrè.

In other words, different people require different things.

As a result, it is clear that this is an interspecies union.

Languages convey a culture’s viewpoint to the listener.

Because of communication breakdowns, religious texts that are absolutely necessary will result in hazardous marriages.

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Take, for example, the term “head,” which in English may signify anything from the upper part of the human body to the phrase “chief” or “principal” to being in the first place on something.

It also makes allusions to the principles of human divinity and predestination, as well as to the concept of personal identity.

When you translate this into Yoruba, you get the word “k,” which not only means “married man,” but it also implies “one who exercises dominion over something or someone.” This is expressed in the term ‘fin l’kràn.’ This means that the law is designed to help people get out of difficulty.

For the last point, because cultures are such a vital part of society, people of society have little choice but to follow the traditions that have been established for them.

Religions, on the other hand, are (or should be) primarily promoted as being founded on choice — the option to believe or to have faith.

By combining culture with religion, we have created a scenario in which being non-religious results in social isolation.

As a postcolonial decolonial Afro-feminist who also happens to be a Christian, I believe that African religion and African culture should be divorced amicably, if at all possible.

Africans might be culturally and religiously non-religious, religiously and culturally non-religious, or neither.

Our civilizations and ourselves should not be destroyed by acting in ways that are inconsistent with our understanding of what it is to be African.

Afrikans have always had a strong feeling of the divine in their lives, and we have always felt that humanity is synonymous with divinity.

In this dangerous union, the fundamental African desire to prolong collective enjoyment has been sacrificed to the detriment of others.

The original version of this post appeared on Foluke’s African Skies.

Foluke Adebisi (@folukeifejola) is a Teaching Fellow in Law at the University of Bristol, where he also writes on legal issues.

The opinions stated in this post are solely those of the author and do not necessarily reflect the views of the Africa at LSE blog, the Firoz Lalji Centre for Africa, or the London School of Economics and Political Science as a whole.

Soul Mates

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W. Bradford Wilcox and Nicholas Wolfinger

A significant lot of study has been done on the difficulties that African American and Latino families face. Taking a different approach, Soul Mates investigates how religious faith—which is more prevalent among these two groups than it is among whites—helps to build better black and Latino families. According to the findings in the book, minority couples, both married and unmarried, who frequently visit church together are more likely to have good relationships than their counterparts who do not regularly attend church.

Attending religious services also helps to instill a “code of conduct.” More Keywords: African American, Latino, religion, church, marriage, families, nonmarital childbearing, code of decency, religion and race

Bibliographic Information

Print publication date: 2016 Print ISBN-13: 9780195394221
Published to Oxford Scholarship Online: December 2015 DOI:10.1093/acprof:oso/9780195394221.001.0001


MoreLess Nicholas Wolfinger, authorAssociate Professor of Family and Consumer Studies at the University of UtahMoreLess Nicholas Wolfinger

Interfaith marriage is common in U.S., particularly among the recently wed

As a result, nearly seven out of ten married adults (69 percent) think their spouse shares their religious beliefs, according to a recent poll conducted by the Pew Research Center. In contrast, a study of current and older marriages reveals that being married to a partner who has the same religious beliefs may be less essential to many Americans now than it was few decades ago. According to our Faith Landscape Study, nearly four out of ten Americans (39 percent) who have married after 2010 have a partner who belongs to a religious organization other than their own.

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One in every five of these recent interfaith weddings is between Christians and those who are not religiously affiliated (often known as “nones”).

The same may be said for only 5% of people who were married before 1960.

It is conceivable that this is accurate, and that the increase in religious intermarriage through time has not been as dramatic as it looks, because the Religious Landscape Study only evaluates marriages that are still intact today (i.e., it is possible there were more intermarriages before 1960 that have since ended in divorce).

Almost half (49 percent) of unmarried couples are cohabiting with someone who practices a different religion than their own.

For example, more than three-quarters of Hindus (91 percent), Mormons (82 percent), and Muslims (79 percent) in the United States who are married or living with a partner are with someone who practices the same faith as them.

This is slightly less frequent among Jews (65 percent), mainstream Protestants (59 percent), and persons who are not associated with any religious group (56 percent ). Caryle Murphy was a former senior writer/editor at the Pew Research Center who specialized on religion.

Child Marriage and Religion

Human RightsDevelopmentDiplomacy and International OrganizationsGenderLearn more about these topics: During the American Academy of Religion conference last month, academics, campaigners, and religious leaders convened for a discussion on the link between religion and child marriage, which was hosted by the Council on Foreign Relations as part of the conference. Despite the fact that global rates of child marriage are on the decline, progress in putting a stop to this practice has been much too sluggish in recent years.

  1. Approximately 23 million people were married before the age of fifteen, with some marriages taking place as early as eight or nine years old in some cases.
  2. The incidence of child marriage is frequently attributed to religious beliefs.
  3. For example, child marriage is common among both Muslims and Hindus in India, which is home to 40 percent of the world’s known child brides.
  4. Child marriage is common in Burkina Faso and Ethiopia, and it is practiced by both Christians and Muslims.
  5. Even among countries that incorporate religious doctrine into their legal systems, the occurrence of child marriage varies significantly.
  6. Other nations that observe Sharia law, such as Yemen, have a widespread practice of executing death sentences.

It has proven particularly effective to collaborate with religious leaders in order to combat the scourge of child marriage, not only because these leaders have a unique level of influence in their communities, but also because religious texts and traditions frequently encourage advocacy on behalf of the most vulnerable, which includes children.

Pathfinder International, for example, collaborated with local religion leaders and government officials in Ethiopia to raise awareness about the dangers and effects of early marriage.

The Pathfinder organization estimates that this effort avoided more than 14,000 early marriages in Ethiopia’s Amhara and Tigray regions between 2005 and 2006.

Among the customs that are damaging to children include female genital mutilation and child marriage.

Over 6,400 villages in Senegal have promised to put a stop to child marriage and other harmful traditions as a result of their engagement with these leaders.

International development agencies should collaborate with these leaders to end child marriage in all nations, regions, and religious traditions. Human Rights are discussed in further depth here. Development Diplomacy and international organizations are important. Gender

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