"The Concept of God in Africa"

 

Just been reading some of John Mbiti's "The Concept of God in Africa". Fascinating stuff, extract below. It is amazing how a monistic and not a dualistic idea of God seems so prevalent in so many different African tribal cultures - the book is a massive study of over 300. I would recommend the book to anyone looking to understand African beliefs, and who wants facts, not New Age imaginary constructs. Where Mbiti thinks evidence is sparce or unambigious, he says so!

 

 

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GENERAL

 

African peoples do not consider God to be a man, but in order to express certain concepts, they employ anthropomorphic language and images about him as an aid to their conceptualization of him whom they have not seen and about whom they confess to know

little or nothing.

 

GOD AS FATHER

 

In traditional communities the meaning of kinship-relationship is applied to a much wider radius than the immediate biological implications. This is the social background against which these terms of kinship must be seen when applying them to God. In addition, God is Father in terms of his position as creator and provider.

 

In a riddle game, the Akamba pose a question: "What are the two equal-sized 'bowls' of the Father?", to which the answer is, "They are heaven and earth". The people do not normally speak of God as Father, but here they visualize him as the one who "fathered" the universe, owns it, and cares for it. The Lunda and others around them speak of God as "the Father Creator who created all countries". In the same region he is known as "the Father Creator who creates and uncreates". The Bemba think of him specifically "as a universal Father", and his people as 'the children of God' "~ The Herero look upon him as the father of their forefathers, but distinct from them. As a caution they add that "He has no father, he is not a man". The Suk say that God "is the universal Father".' For the Akan, ''God is truly Father, and men, in all things, are his children, because he created them". They regard him also as the Father of the lesser divinities. Likewise, the Ganda consider God to be the Father of the divinities." The Banyoro regard him as "the Creator and Father of mankind".' The same belief is reported among the Burji-Konso. In the Ndebele and Shona triads, God is thought of as "The Father, the Mother, and the Son".' We have two examples where the name for God contains the concept of father. These are the Chawai who call him Bawai (derived from "Father" and "sun"); and the Teso who call him Apap (meaning "Father")." These references convey the fatherhood of God in relation to creation.

 

The concept of God as Father, also comes out in prayers, indicating that people think of him not only as the universal creator-father, but also as the personal Father with whom they communicate and to whom they may turn in time of need. In critical moments, the Azande address God in prayer as "Father". When praying, the Bambuti speak to God as "Father", "Great Father", or "Grand-father". They tell that originally they had no name for the Creator, referring to him only as "Father" or "Grandfather". They have retained these titles, since they still have "no exact name for their conception of God"." Some of the Tswana peoples address God as "Father of my fathers"." Similarly, in prayer the Nuer speak with God as "our Father", whom they regard as "a living Person", although their anthropomorphic conceptions of God are said to be very weak. For the Nuer, God is first and foremost spirit." The Urhobo and Nuba pray to him as "our Father"." At their communal prayers, the Sonjo open their invocations with the phrase "Father God"," The Gikuyu sigh to God as "my Father"; and when the Rabai pray during drought, they address him as "Father"."

 

GOD AS MOTHER

 

Only a few examples of this concept are available, as it seems uncommon. In the previous subsection we mentioned that the Ndebele and Shona have a triad according to which they think of God as Father, Mother, and Son. Our information does not indicate under what circumstances, or in what connection, these peoples think or talk of him in the person of "Mother". The southern Nuba, who have a matrilineal system of descent, refer to God as "the Great Mother", and speak of him (her) in feminine pronouns. Thus, in commending a dying person, they pray, Our God, who has brought us [to this world], May she take you. Here, and in prayers for rain and good crops, they use the same title ("Great Mother") for him. They say that "God gave birth to people", or "God gave birth to the world, earth". This usage of the name, "Great Mother", has two meanings. One carries the concept that God "mothered", created, "gave birth" to the world and to mankind. Secondly, God cares for, nurses, and helps his (her) children in the hour of need (death, drought, etc.). In connection with man's origin, the Ovambo say, "The Mother of pots is a hole in the ground; the Mother of people is God"." The Ovambo are also matrilineal; but they speak of God figuratively as male, though they do not regard him as either Father or Mother as such.

 

GOD AS GRANDFATHER AND ELDER

 

In traditional societies, the person of the "grandfather" and the "elder" is respected for his age, experience, and wisdom. Grand-children are in an intimate and very friendly relationship with him. We find these two titles used of God, with approximately the same meaning as "Father".

The Ashanti say that "of the wide, wide earth, the Supreme Being is the Elder", in the sense that God is superior since he is the Creator of the earth and all things, and is above all things." The Akan honour him with the titles "Grandfather 'Nyame' who alone is the Great one", and "the Grand Ancestor"." These are terms of respect. The Bavenda regard God as the grandfather of their chiefs, and when there is thunder, the chiefs enter their houses and pray, addressing him as "Grandfather"." Before starting on their hunting expeditions, the Bambuti invoke him as "Grandfather" and "Father", titles by which God is known to them.

 

PEOPLE AS CHILDREN OF GOD

 

The Bachwa, who believe that they were the first people on earth, consider themselves as "the Children of God". " When in danger, the Bambuti appeal to God saying, "Father, thy children are afraid . . "  The Bavenda consider their chiefs to be the grand-children of God, a position which entitles them to an intimate relationship with him, since the chiefs are the representatives of the people before God. The Bemba, who think that God is the universal father, call themselves "the children of God". It is reported of them, that "one hears natives calling each other, 'the sons of God' "  The Lugbara look upon their elders as the "children of God", when they function at the shrines at night. They refer to the diviners by the same title, and most of these are women.  Those who observe the rainmaking cult among the Ndebele are referred to as the "children of God" or "people of God"." The Shilluk hold their kingship to be divine, and honour their king with titles like "the first-born of God", "child of God", "reflection of the ancestors", "master of the world", "last-born of God". According to their thinking, the first- and last-born, respectively, opens and closes the way for a generation." The Nuer refer to twins as the "children of God", and to two of their clans as "God's people". When praying, they refer to themselves before God as "thy children". " Among the Tonga, twins are considered a curse and a misfortune, and people refer to them as "God's children". In time of danger, such as thunder and lightning, people in a village say to a twin, "Help us! You are a child of God . . ." The child goes out and prays to God, and when the danger is over, the people thank the child. " This concept of people as the children of God is not expressed widely. Even if people do not speak verbally about it, they make prayers, offerings, and sacrifices in an attitude of "children-father" relationship.

 

GOD AS FRIEND

 

Although friendship is something highly valued in African societies, it is surprising that we do not have many examples where God is spoken of as "Friend". As a sign of an intimate feeling towards God, the Nuer address him as "Friend". Zulu traditional doctors invoke him as "Thou greatest of friends", when dealing with thunderstorms and lightning."

 

BODY AND BODILY PARTS

 

One report from the Shilluk says that God "is from one side spirit, and from the other side spirit, but from front and back he is body". The Aushi imagine him as a person, "to be small—about two feet in height—black and hard like stone"."' The Lugbara say that, in his immanent aspect, God may take on a human form in which he is very tall, with the body split in the middle. A number of peoples attribute eyes to God. The Ganda speak of him as "the Great Eye". But the others take one or more natural objects as the eyes of God. Thus:

 

PEOPLE	THE EYES OF GOD AKE REPRESENTED BY
Akan	Firmament
Balese	Sun (right eye), moon (left eye)
Galla	Sun
Hadya	Sun
Nandi	Sun
Ovambo	Sun
Sidamo	Sun and moon