African Traditional Religions

Lobo para repensarmos a brasilidade como alternativa às imposições do Brasil-nação. Na conclusão de nosso texto, reforçamos a necessidade de reconhecermos o terreiro como campo epistemológico para a nossa ciência social. Palavras-chave: Carnaval e religião. Devir macumbeiro. Rito e fé. Brasilidade. Alteridade religiosa.

Ziglôbitha symbolise la quête de la perfection. Le mot, d'origine bété (langue kru de Côte d'Ivoire) est composé de trois (3) monèmes "zi" (grand, meilleur, perfection...), "glô" (village) et "bitha" (relation qui lie des personnes et détermine les rapports qu'elles entretiennent, amitié, camaraderie, solidarité). Ziglôbitha est la déclaration d'un mieux-être et du partage. Dans le cadre scientifique, ziglôbitha est un état d'esprit, un objectif à atteindre : lier des amitiés, s'ouvrir au monde, procurer de meilleures conditions de travail. Ziglôbitha, revue interdisciplinaire des Arts, Linguistique, Littérature & Civilisations publie des articles inédits, à caractère scientifique. Ils auront été évalués en double aveugle par des membres du comité scientifique. Les langues de publication sont le français et l'anglais. Ziglôbitha est une revue des Lettres -Sciences humaines et s'adresse aux Chercheurs, Enseignants-Chercheurs et Étudiants.

Streszczenie: Kościół żyje i spełnia misję powierzoną przez Chrystusa w świecie i cywilizacji głębokich przemian społecznych, ekonomicznych i politycznych. W ich świetle rodzi się pytanie o naturę i miejsce kapłaństwa. Jego Inicjatorem, Formatorem a także Najwyższą Racją jest On sam. W Jezusie Chrystusie znajduje się pełnia kapłaństwa a człowiek uczestniczy w nim przez powołanie. Nieprzemijającym problemem pozostaje właściwe jego rozeznanie oraz nakreślenie kryteriów tego procesu. Rozeznawanie powołania kapłańskiego dokonuje się w relacji Chrystus-powołany-Kościół. O ile powołanie posiada charakter subiektywny, to jego rozeznawanie wykracza poza ten wymiar i musi być również rozeznawane obiektywnie w Kościele i przez Kościół. Publikacja podejmuje problem nakreślenia zarówno tych subiektywnych kryteriów, jak również zobiektywizowanych. Aby tego dokonać konieczne jest podjęcie zagadnienia natury kapłaństwa i jego realizacji w kontekście społeczno-kulturowym.

Streszczenie: Kościół żyje i spełnia misję powierzoną przez Chrystusa w świecie i cywilizacji głębokich przemian społecznych, ekonomicznych i politycznych. W ich świetle rodzi się pytanie o naturę i miejsce kapłaństwa. Jego Inicjatorem, Formatorem a także Najwyższą Racją jest On sam. W Jezusie Chrystusie znajduje się pełnia kapłaństwa a człowiek uczestniczy w nim przez powołanie. Nieprzemijającym problemem pozostaje właściwe jego rozeznanie oraz nakreślenie kryteriów tego procesu. Rozeznawanie powołania kapłańskiego dokonuje się w relacji Chrystus -powołany -Kościół. O ile powołanie posiada charakter subiektywny, to jego rozeznawanie wykracza poza ten wymiar i musi być również rozeznawane obiektywnie w Kościele i przez Kościół. Publikacja podejmuje problem nakreślenia zarówno tych subiektywnych kryteriów, jak również zobiektywizowanych. Aby tego dokonać konieczne jest podjęcie zagadnienia natury kapłaństwa i jego realizacji w kontekście społeczno-kulturowym.

In the last three decades, neo-traditional religious groups in Nigeria have
continued to (re-)emerge and expand, despite their earlier inhibition by
the increased dominance of Christianity, Islam and secular-modernist
values. One such group is Ijo Orunmila Adulawo (African Congregation
of Orunmila Devotees), originally established in 1934 as an umbrella
organisation for traditional worshippers. Based on fieldwork in the
Ikenne branch, I examine the innovative fundraising methods that the
group has adopted since 1992 in pursuit of the construction of a
modern iledi (temple), and the debates they sparked among members,
some of whom felt they reflected Christian or foreign, rather than
traditional Yoruba ethics and values. A closer look at the dynamics of
the group’s fundraising practices, however, suggests they have been
shaped within a moral-economic framework oriented toward the
flourishing of what the group takes to be traditional religion and the
assertion of related values. The article shows how economic practices
not only reflect but are an important part of the politics of value
negotiated by neo-traditional religious groups like Ijo Orunmila as they
have sought to establish and maintain the authority and relevance that
has driven their growth in contemporary Nigeria.

Macaafni Qulqulluun keenya waa'ee yeroo gadiqabee nu huubachiisa. Dhugumas immoo utuu yeroon hin jirree; ganamaaf galgalli, ifaaf dukkanni, ji'aafi waggaan, jaarraan… hin jiran ture. Waaqayyo yeroo uumama hundumaa uume, yeroos uumeera. Uum 1:14 irratti ji'oonni, waggoonniifikkf ittiin haa beekaman jedhee bantii waaqaatti ibsoota rarraase. Wantoota uumes yeroodhaan uume. Waaqayyo yeroo uumama hundumaa uume, yerootti fayyadameera. Guyyaa tokkoffaa, 2ffaa, 3ffaa…. Waan inni uume kopha kophaatti ibsameera. Waan hundumaaf immoo wanti aduu gadii kun yeroo murta'aa qaba. Lall 3:1-8 (kolfuun,

Marx once described religion as the "opium of the people." Often misunderstood as an attack on faith, Marx's insight was actually about human psychology: religion can soothe emotional suffering while simultaneously dulling critical thinking, allowing people to accept injustice or exploitation without question.

Este artigo analisa a ocorrência da chamada «doença de zumbi» nas áreas de colonização portuguesa do reino de Angola. Tratava-se de um diagnóstico frequente, feito por especialistas terapêuticos centro-africanos, para moléstias cuja causa era atribuída à influência negativa do espírito de um parente falecido do doente, especialmente um de seus antepassados. O zumbi era entendido como um mal-estar provocado pela interrupção do culto adequado dos ancestrais e pela ruptura dos vínculos de parentesco, tendo se difundido nas zonas costeiras de Angola na passagem do século XVII para o XVIII, em um contexto de interiorização do apresamento de cativos e de intensa mobilidade de populações africanas submetidas às migrações forçadas da escravização. Nesse sentido, a «doença de zumbi» pode ser compreendida como uma forma especificamente centro-africana de vivenciar as crises sociais e o mal-estar espiritual provocados pela escravidão.

The Thesis retrace the urban history of Porto-Novo, the official capital of the Republic of Benin, on the period between 1724, the supposed date of foundation, and 1874, the year of the ascension to the throne of the last sovereign of Porto-Novo, King Toffa, during whose reign the country was progressively incorporated into the French colony of Dahomey (1894-1960).
The objective of this work is threefold. First, it seeks to provide a chronological reconstruction of this city’s urban and social evolution through an historical and anthropological methodological approach, based on combining written sources available in African and European archives, with an extensive use of oral sources collected during fieldwork.
Secondly, it aims to analyse the role of the vodun religion in the historical and political evolution of the city. Kinship groups, during their regional migrations as well as their internal movements within Porto-Novo’s urban space, carried with them their vodun deities, which they implanted in their new place of residence. The old neighbourhoods are therefore closely linked to the presence of these deities, which act as spatial markers and symbolise the unity of family groups. Through the survey and mapping of vodun temples and the analysis of family tales, the work reconstructs the origins and movements of these groups and these gods; places their histories into a chronological framework; and analyses the system of political and military relations that enabled their settlement in urban fabric. Thirdly, it aims to investigate the political and social organisation of ancient Porto-Novo. The city has been described in 19th and 20th-century literature as a centralised monarchy, following the model of the neighbouring kingdom of Dahomey. This definition, however, does not adequately reflect the complexity of the forms of power that characterised Porto-Novo in ancient times. This study seeks to highlight the different counter-powers that opposed the sovereign’s authority, offering a more fragmented and mutable picture of governance, at least until the mid-19th century. These considerations allow for a more comprehensive understanding of the intricate network of regional and global relationships in which Porto-Novo was embedded: the role of the Atlantic slave trade, the activities of missionaries in the second half of the 19th century, and the definition of the city as a bridgehead for the French colonial project in the region.
This work aims to provide a narration based on the perspective of local actors and try to expose the role played by different social groups in shaping Porto-Novo’s urban identity. Finally, it seeks to offer a critical reading of the historical narrative of this place, challenging colonial and post-colonial representations of the city. By combining historical and ethnographic approaches, this study offers a dynamic view of the city's past, emphasizing the complex interaction of local, regional, and global influences in its long-term urban development.

Earlier studies on the prosperity gospel has focused generally on Nigeria without specifically examining the ideology at the state level by identifying the unique ways the phenomenon has had influence. This is especially vis-a-vis the hypothesis that prosperity gospel is exploiting Christians through its advocates who boisterously acclaim an assurance of 'a heaven on earth' solution to varied challenges. Since this issue has raged generating varied commentaries, this paper consequently examined the subject matter among the Pentecostals in Gombe State's metropolis to identify the components of prosperity teachings, means of accessing prosperity and the effects of the teachings on Pentecostals in Gombe Metropolis. 260 questionnaire were circulated among pastors and members of some Pentecostal churches, while 250 copies were retrieved. Interviews were conducted with selected Pentecostal leaders and members. Data was analyzed using percentages and simple descriptive methods. In Gombe metropolis, the components entail the "God is wealthy, healthy, powerful and atop of every situation" notion and that Christians ought to exhibit same. The means include teaching about hard work and innovation, paying of offering, tithes, sowing seed, and making positive confessions. The effects include heightened consciousness for turning opportunities into successes, increased awareness about the ethics of hard work, enhanced aptitude in learning and crafts of survival in a harsh economy, and improved faith in God than man or the government of the day. Outcome of an ideology may vary from place to place due to different influencing factors. The paper recommends that, prosperity should be perceived in a holistic perspective other than monetarily as a way forward.

The text, "THE ANOMALIES OF THE COPTIC LANGUAGE," argues that Coptic, despite its ancient Egyptian origins, is a poorly structured language  with illogical grammar and a flawed writing system. The author claims Coptic's inconsistencies, such as disordered vowel placement and single characters representing multiple sounds, make fluency questionable. The document also posits that Coptic, as the final stage of ancient Egyptian, should be a Bantu language, not a Mandé language, and provides a comparative analysis to support this theory. It concludes that Coptic's linguistic anomalies and misattributed origins require further examination. The text is not a descriptive overview but a critique of Coptic's structure and its supposed linguistic lineage.

ABSTRACT
Church discipline, once a cornerstone of maintaining both the holiness and unity
of the Church, has experienced a marked decline in contemporary Church life.
A major reason for this shift is a fundamental misunderstanding of the term itself
and its biblical and theological foundations. This paper, therefore, explored the
significance and the theological foundation of Church discipline as a Christian
practice. The paper analysed the practice of Church discipline in the African
context. The data gathered for this research paper were from interview sessions
with some church leaders, books, research articles, dissertations/theses on the
subject, personal observations, examination of some Bible passages, and news
published online. The result of the study showed that church discipline is not a
mere punishment but restorative, aimed at guiding believers toward spiritual
growth and reconciliation. There are various Bible passages that emphasize the
practice of church discipline. The paper concluded by charging African
churches to embrace church discipline as part of their worship. This paper offers
valuable data and insights for future studies on Christian practice in a rapidly
growing global Christian demographic.

A mestra Cristina, da comunidade quilombola Poços do Lunga (Alagoas-Brasil), faz à mão as calunguinhas, as bonecas de pano que sua avó e sua mãe lhe ensinaram a fazer. As culturas Luba e Lunda (Angola) utilizavam bonecas de madeira, calungas ou lungas, para a guarda do rio Lui e, ritualmente, para chuva e fertilidade (Costa e Silva, 2011). As bonecas, além dos brinquedos, são consideradas amuletos com valor espiritual e símbolos de fertilidade e futuro das mães, no sudeste de Angola (Herreman, 2000). Também presentes no maracatú do Recife (Brasil), elas personificam a força ancestral, o axé do grupo (Dantas, 1999). Na mitologia africana tshokwe, Kalunga é a mãe da humanidade (Martins,1993) e deusa primordial. O ensaio fotográfico Kalungas: Força Feminina Bantu em Poços do Lunga é inspirado no encontro com mulheres quilombolas, desde 2021, em seu território e terreiro de Umbanda Palácio de Ogum. É produto da pesquisa de pósdoutorado no Laboratório de Etnopsicologia da Universidade de São Paulo-Ribeirão Preto (USP-RP) e na Universidade Federal de Alagoas (UFAL) sobre afroepistemologias na Améfrica (García, 2018; Gonzalez, 1988). O ensaio compartilha a experiência da força feminina negra nos espaços rituais, musicais e familiares-comunitários do quilombo, que nos remetem à ancestralidade enraizada na força da Kalunga. Que habita e se expressa em cantos/danças cerimoniais, práticas de cuidado/saúde e na confecção de calunguinhas que corporizam saberes e sabedorias que as mulheres protegem como guardiãs ancestrais das plantas medicinais, do cuidado, do artesanato têxtil, da liderança, do fortalecimento comunitário e da espiritualidade afrodiaspórica. Kalungas: Força Feminina Bantu em Poços do Lunga está composto por dez imagens em preto e branco.

In many professional fields, such as engineering, medicine, law and the arts,
the voices of the female gender have been amplified. The entertainment
sector in Nigeria has especially conceded to this development in spite of the
alleged male dominance in most facets of the African society. Women are
competing shoulder-to-shoulder with men in terms of dexterity, delivery,
quality of production and consistency but many of them are still far from
being duly recognized. In the quest to celebrate and document the work of
a woman who has immensely contributed to the growth of Yoruba films and
Nollywood via the instrumentality of her music, this study singles out Tope
Alabi as one of the forces in the Nigerian films industry, with the aim to
acknowledge her status as a front-liner in Film-music composition and
appreciating her creative effort in the soundtracks of a selected Nigerian
movie. In addition to the transcription of the soundtracks into staff notation,
a three-fold analysis (Structural, Musical and Textual) is employed to
exhibit the peculiarity of Tope Alabi's compositional style and techniques,
and the functionality of the soundtrack in the selected film.

Branded prayer programmes have taken centre stage in contemporary Ghanaian Christianity, and Methodism in Ghana has its fair share. The origins of these spiritual activities are nebulous. This study investigates the historical roots of the contemporary revival and renewal programmes in Methodist Church Ghana. Through historical and phenomenological research approach, the study highlights the catalytic role played by the twentieth-century prayer fellowships, which functioned as fringe groups in the Church. A re-visioning of John Wesley as a Pentecostal fore-bearer of the Christian faith constitutes an innovative attempt at situating the charismatic renewal movement in Ghana within historic Methodism. The study evinces the critical function of the laity as agents of revival and renewal of spirituality in the Church. Essentially, through the prayer fellowships, the ministry of the Methodist Church is democratised, and clericalism neutralised. The transformation of the prayer fellowship...

"Afrocentric Governance emphasises African agency, history, culture, and values in achieving governance goals." One of the most influential African values is the importance of community over individualism, summarised in Ubuntu's philosophical notion. Religious communities are one of African communities' most prominent structures and institutions. Religion or faith presupposes community connectedness, an asset in building a network of communities and individuals for connective purposes. As Afrocentric Governance seeks to reclaim African philosophies, traditions, and communal approaches into governance structures, the question to ask is, should religion be left out in this endeavour of challenging the dominance of Western models that have historically shaped the African political system? This paper intends to show that religion or faith has a place in the Afrocentric governance model. It argues that spiritual beliefs and practices are deeply woven into the cultural fabric of many African societies, influencing values, ethics, and communal life. In an Afrocentric governance framework, religion and faith are not just African Renaissance

A content and discourse analysis of television programs is performed to show that Ghanaians do enjoy their local programs but very little time is allocated for children’s content on both the public and private stations. Instead, foreign content has flooded the TV channels for both adult and children’s programs and this is concerning because culture is being lost amongst the new generation. Also, in an era where representation matters, African children should be represented in the media. This paper centers on cultural and media imperialism and representation of the African child in the media and we find that TV programs being aired on Ghanaian TV could be as a result of cultural and media imperialism.

A content and discourse analysis of television programs is performed to show that Ghanaians do enjoy their local programs but very little time is allocated for children's content on both the public and private stations. Instead, foreign content has flooded the TV channels for both adult and children's programs and this is concerning because culture is being lost amongst the new generation. Also, in an era where representation matters, African children should be represented in the media. This paper centers on cultural and media imperialism and representation of the African child in the media and we find that TV programs being aired on Ghanaian TV could be as a result of cultural and media imperialism.

The violent dispossession of land in South Africa disrupted more than just homes-it severed Black South Africans from a sacred, ancestral connection to land as a source of identity, belonging, and spiritual dwelling. This article examines how forced removals displaced not only bodies but also histories, memories, and the deep-rooted sense of ikhaya (home). Rooted in the concept of endleleni (being on the road/along the road), this study explores how amaXhosa navigate the in-between journey of landlessness and homecoming. Using indigenous storytelling methodology, it reveals how land is not merely for shelter or sustenance but is intricately tied to birth, the umbilical cord, and death, making its reclamation a fight for existence itself.

The main question of this paper can be formulated as follows: What faith-related feelings and thoughts did Corona disease evoke in the affected people who claimed to be believers? In this qualitative study, the 14 people infected with Coronavirus served as a working group (sample). All these individuals who described themselves as believers were from the eastern Anatolian province of Erzurum. The inhabitants of this province are considered more religious than the inhabitants of the regions on the Marmara, Ege and Mediterranean coasts of Turkey. Twelve individuals from the subjects are male and two are female; they are 17-60 years old. We took semi-determined individual interviews by telephone as data collection tool in this scientific research. The last 3-year period has been a turning point in which the coronavirus pandemic has had a comprehensive impact on individual and community life. Under pandemic conditions, the digitalization of life has gained momentum and this situation has established itself as a new dimension of social life. The values of solidarity, compassion, family, friendship and security gained new intensity and importance during the pandemic . Health security moved to the highest place in the hierarchy of values. In particular, social isolation and fear of getting sick and dying hit the elderly and chronically ill even harder. In this emergency situation, people affected by the illness thought about life and faith in a new consciousness and tried to perceive and understand suffering, life and death again in the light of their faith. Moreover, one observes a kind of reflexive introspection and self-examination among the believers who experienced and survived this illness. Without exception, all interview partners indicated that they exhausted resilience from their faith and acts of worship.

In contemporary Zimbabwe, the intersection of traditional belief systems and Christianity forms a complex and often paradoxical worldview, particularly concerning moral transgressions such as murder. This study explores the psychological and sociocultural impact of avenging spirits (ngozi) on individuals and communities who identify as Christians but remain deeply influenced by indigenous African cosmologies. Using qualitative interviews and ethnographic methods, the research investigates how Zimbabweans reconcile the Christian doctrine of forgiveness and salvation with the culturally entrenched belief that an unsettled spirit must be appeased through traditional rituals. Findings suggest that fear of ngozi exerts a significant influence on behaviour, decision-making, and mental well-being, even among self-professed Christians. The study demonstrates that traditional African spiritual beliefs remain deeply woven into the Zimbabwean psyche, highlighting the need for culturally contextualized psychological models that incorporate both religious and ancestral belief systems. The article contributes to Afrocentric psychology by affirming that African spiritual consciousness continues to shape identity, morality, and coping mechanisms in the face of transgression and trauma.

The National Livestock Transformation Planw as initiated by the Nigerian Government to promote the development of the livestock sector in some States in Nigeria. Before this plan, the initial Rural Grazing Reserve Areas initiative crashed before take-off due to push backs and unfavourable feedbacks from some key stakeholders. Generally, over the years (since the promulgation of Grazing Reserve Act of 1962) government policies on grazing reserves and management have not met its expected outcome for curbing the incessant farmers and herder clashesand improvement of livestock management processes.

This paper examines the nature of African religion and the influence of Western misconceptions on its development and perception. Historically, African religion has functioned as a benchmark for the values, principles, and philosophies that shape the daily lives and ethical frameworks of African societies. It encompasses a unique belief system, reverence for a Supreme Being, and a profound connection to community and nature, among other qualities. However, the advent of Western institutional religion significantly altered this dynamic. Western thought often dismissed African religious practices as fetishistic, primitive, or inhumane, thereby marginalizing these traditions and replacing them with Western Christian practices. As a result, this influence alienated and marginalized African peoples from their indigenous religions, altering their identities. Ironically, Western practices promoted values and principles similar to those inherent in African philosophy, but classified them as superior to facilitate control over Africans. This paper critically examines such narratives, highlighting the authenticity, richness, and sanctity of African religion. By exposing the original nature of African religion and employing conceptual and critical analysis, the paper argues that African religion, far from being fetishistic, embodies the totality of African reality; it is a sophisticated system of moral principles, belief, spirituality, and deep connection to the world.

Accidental Diplomats challenges conventional Cold War narratives, spotlighting the often-overlooked influence of American evangelicals in shaping the post-colonial political landscape in Ethiopia, Kenya, and the Democratic Republic of Congo during this tumultuous period. Providing a unique perspective on the intersections of faith, history, and international diplomacy during the Cold War, this book is a valuable resource for scholars and lay readers alike.

This article provides an overview of John Mbiti and his African theology over the past half a century. It discusses how African theology has moved from being unwritten to more deliberate, organised, and written forms of articulation since the 1950s. It also discusses the life, teachings, writings and convictions of John S. Mbiti known as the ‘Father of African Theology’ who passed away in 2019. Mbiti’s contribution to African theological epistemologies is plausible and has for ages reasserted itself within the mainstream theological studies. Mbiti put African spirituality worldview into perspective and made it a discipline acceptable by both African
and international academics. Key concerns of African theology include inculturation of the gospel into the African context, liberation from forces hindering Africans, communicating Christ’s message in an African manner, and asserting African self-identity and universality of the gospel. The article outlines some of the major themes of Mbiti’s African theology since the mid-20th century. It hopes to sketch an emerging agenda for African Christian theologies in the 21st century. This emerging agenda is African theology beyond Mbiti, which is a call to current African scholars from all the academic disciplines to take Mbiti’s convictions further by expanding them into the broader epistemologies.

The issue of discriminating against African religion by western authorities has long prevailed, which has affected its identity. Going by history, African religion has served the purpose of being the bedrock that the African system rests on. By nature, it is responsible for the values, principles, worship, and philosophies that guide the affairs of the people. However, with the advent of westernization through colonialism and all sort of oppressive relation, African religion became discriminated at and considered unideal for the people, thereby depriving them of their identity as a people. Their identity (Religion) was dismissed on the basis of being fetishistic, primitive, superstitious, and inhumane, reinforcing a narrative that delegitimizes indigenous spirituality while promoting Western Christian practices as superior. This systematic mischaracterisation has alienated Africans from their religious heritage, thereby eroding their identity in the process. Ironically, many of the practices embedded in the African religion are equally present in the Western religious practices. However, one considered superior over the other to facilitate cultural domination and control. In response to this historical distortion and injustice, this paper critically examines these narratives, reaffirming the authenticity, richness, and sanctity of African religion. Through conceptual and critical analysis, this paper exposes the original nature of African religion to reclaim its credibility and highlight its significance in restoring the African identity. It argues that African religion is far from being a mere collection of superstitious practices; rather, it is a system of morality, spirituality, and interconnectedness with the world, which defines the identity of the people.

Undergraduates are mostly adolescents and young adults; populations that are easily influenced due to their quest for identity and peers approval. Such dispositions could be among the silent factors that impact callousness among some undergraduates. Hence necessitated the need for this study that examined peer pressure and social media exposure as risk factors of callous-unemotional traits among undergraduates. Participants in this study were 493 undergraduates; selected using multi-staged sampling method, from five different departments in Nnamdi Azikiwe University Awka. Their ages ranged from 18 to 29 years; with a mean age of 22.21, and standard deviation of 2.54. Three instruments were used for data collection, they are: Peer Influence Scale, Contentbased Media Exposure Scale and Inventory of Callous-unemotional Traits. This study was a correlational study that adopted multiple regression statistics for data analyses. From the results, it was found that the first hypothesis which stated that peer pressure would significantly predict callous-unemotional traits was accepted at β=.24, t=5.856, p<.001. It was also found that the second hypothesis which stated that antisocial media exposure would significantly predict callousunemotional traits was accepted at β=.38, t=9.276, p<.001. However, the third hypothesis which stated that neutral media exposure would significantly predict callous-unemotional traits was rejected at β=.07, t=.945, p>.05. Based on the findings, the researchers recommended among others, that school psychologist should periodically organize programs that educate undergraduates on the impact of antisocial media exposure on their behaviour in order to reduce their internalization, and exhibition of callous-unemotional traits.

Artificial Intelligence (AI) is often perceived as a phenomenon of the digital age an achievement of modern science, built on algorithms, data, and machine learning. The world marvels at the ability of computers to process vast amounts of information, recognize patterns, and make predictions. However, long before Western technological advancements, African civilizations had already developed their own sophisticated systems of intelligence. These systems were not dependent on machines but were deeply rooted in intuition, spirituality, and an intimate understanding of nature.

This paper examines the portrayal of religious syncretism in Netflix's 2024 Nigerian series Seven Doors, analyzing how the narrative represents the intersection between traditional Nigerian religious practices and modern faith systems. Through a qualitative content analysis of the six-episode series, this study explores the fictional representation of traditional religious elements, particularly the Ifa divination system and ancestral worship, as they interact with contemporary religious perspectives in modern Nigerian Yoruba storytelling. While acknowledging the limitations of using creative media as primary evidence for theoretical frameworks, the analysis investigates how the series employs religious syncretism as a narrative device that reflects broader cultural discourses in contemporary Nigeria. The study contextualizes the series' fictional portrayal within existing scholarship on religious syncretism, positioning Seven Doors as a cultural text that offers insights into popular perceptions and representations of religious coexistence in Nigeria. By examining this media representation alongside established theoretical and empirical research on Nigerian religious practices, this paper contributes to the growing body of literature on religious representation in African media and explores how streaming platforms participate in cultural conversations about traditional African religious practices in modern contexts.

Most of the contributions to this edited volume were first presented at the conference &quot;Contexts of Gender in Africa&quot; organized by the Nordic Africa Institute&#39;s Sexuality, Gender and Society in Africa research programme in February 2002. In themselves, many of the studies are interesting and well-written, and in some instances offer new lines of inquiry into ethnographic studies. Nonetheless. problems inevitably arise when these disparate works are grouped into such a broad volume. Signe Amfred makes it abundantly clear in her introduction that postmodem writing on sexuality in Africa involves a transformation not merely of cognitive boundaries, but also of the ways in which these boundaries are constituted in the first place. Lest one accuse this particular postmodem cnt1que of representation of indicating the end of meaning. Amfred assures us that the point of this volume, separated into. three parts, is to raise the possibility of different modalities of meaning, or...

This article offers a theological reading of Isaiah 38:21, where the prophet instructs the use of a poultice of figs to heal King Hezekiah. By placing this biblical text in dialogue with African traditional medicine, especially the medicinal use of trees, the study highlights an integrative vision of healing that unites faith and nature. Through a contextual approach, the article explores how trees, seen as divine gifts both in Scripture and in African cultures, can be understood as mediators of life, care, and reconciliation. The result is an African theology of healing that affirms indigenous knowledge while upholding the centrality of Christian revelation, and that promotes an ecological and incarnational spirituality.

This study examines the recent cult-related killings in Awka Metropolis between 2022 and 2024 and their implications for society. The research highlights the rise in violent activities associated with various cult groups, analyzing their causes, patterns, and socio-economic effects. Trough qualitative and quantitative methods, the study explores factors such as youth unemployment, peer influence, drug abuse, and political manipulation as key drivers of cultism. Data were gathered from security
reports, eyewitness accounts, and community surveys to assess the frequency and nature of these killings. Findings reveal an alarming increase in cult-related violence, leading to loss of lives, heightened insecurity, disruption of businesses, and psychological trauma among residents. Additionally, the study evaluates the response of law enforcement agencies and the effectiveness of government policies in curbing cult-related violence. The paper concludes by recommending
proactive measures such as community policing, public awareness campaigns, employment opportunities for youths, and strict law enforcement to mitigate the menace. This research contributes to the ongoing discourse on urban security and the need for collaborative efforts in addressing cultism in Nigerian society.

This article offers a theological reading of Isaiah 38:21, where the prophet instructs the use of a poultice of figs to heal King Hezekiah. By placing this biblical text in dialogue with African traditional medicine, especially the medicinal use of trees, the study highlights an integrative vision of healing that unites faith and nature. Through a contextual approach, the article explores how trees, seen as divine gifts both in Scripture and in African cultures, can be understood as mediators of life, care, and reconciliation. The result is an African theology of healing that affirms indigenous knowledge while upholding the centrality of Christian revelation, and that promotes an ecological and incarnational spirituality.

Communication in the educational context gives rise to what is called "didactic interaction". This type of interaction is undertaken and constructed jointly. These are complex systems on the modal and semiotic levels. Their observations take place in situ (here and now), using tools and techniques to detect, transcribe and analyze them in order to grasp the communicative and didactic issues with a view to interpreting them. The aim of this article is to present an overview of sociolinguistic currents which have in common the study of didactic interaction in its linguistic, sociolinguistic and pragmatic dimensions, and which could serve as models of analysis in the field of sociodidactics.

In this book, the author has drawn on the currently known and available ethnographic and historical material, systematically presenting and analyzing the ideas of 250 African peoples and ethnic groups related to snakes. An integrated approach has made it possible to consider these
concepts in social and ritual contexts and determine their stable interrelations. Ideas about snakes are considered on the scale of the continent and its individual areas, they are mapped, their distribution
areas are identified, and assumptions are made about the time of their origin. For the first time, material on Ancient Egypt, Northern and Sub-Saharan Africa is combined within the framework of one work, and the fundamental similarity of ideas about reptiles in these three temporal
and geographical areas is demonstrated.
The book also collects and analyzes the fabulous folklore of Africa associated with the image of a snake — an intimate partner and destroyer, reveals its areal distribution, analyzes their plot structures and characters, and establishes a relationship with the ritual practice and social realities of the peoples of the continent.
The book is intended for anthropologists, historians, folklorists, historians of religion, researchers of traditional ideas, as well as art historians specializing in African traditional art.

Objectives: The research aimed to assess the effects of COVID-19 lockdown restrictions on access to family planning services by women of childbearing age in Harare, Zimbabwe. Materials and methods: The study used a cross-sectional explanatory research design to assess the effects of lockdown restrictions on access to family planning services by women of childbearing age in Harare, Zimbabwe. A multi-stage cluster sampling was used to select the study respondents, who were women of childbearing age. The researcher used a structured questionnaire to collect information electronically from a sample of 384 women of childbearing age in Harare between December 2021 and January 2022. Statistical Package for Social Scientists (SPSS) was used to analyse the data. The researcher used descriptive statistics to determine the percentage of women who accessed family planning services during the COVID-19 lockdown period. In addition, inferential statistical analysis was used to assess whether there was any significant difference in the level of satisfaction, comfortability, and accessibility of the family planning services by women of childbearing age before the lockdown and during the lockdown. Results: Data analysis revealed that the COVID-19 lockdown greatly affected access to family planning services. The results revealed decreased levels of satisfaction and "comfortability" with the family planning services women were receiving as a result of the COVID-19 pandemic. Conclusion: These results revealed that there is a need for the government to offer resources such as equipment to support mobile clinic services and to provide suitable personal protective equipment to the health workers during pandemics.

Social media has become a primary platform for the spread of Neo-Prophetic theologies, particularly within Ghana's Pentecostal movement. Through a qualitative research approach, this study examines how contemporary Ghanaian prophetic ministries affect religious behaviours and become integrated into society. The online Neo-Prophetic content frequently features prosperity gospel, spiritual warfare narratives, and extraordinarily sensational prophecies. Data was collected through group and individual interviews, participant observation, and analysis of content on Facebook, WhatsApp, YouTube, and Instagram across a variety of participants from Christian traditions. The results show a significant impact on the worldviews, behaviours, and decision-making of believers. While some prophetic leaders exploit their followers economically and psychologically, many adherents reported finding spiritual fulfilment within these ministries. The potential fallout from the digital revolution within prophetic recognition creates both potentially enriching and potentially harmful pathways in personal spirituality. Government agencies and civil society organisations, among others, have devised countermeasures in the form of public education campaigns and legislative action to help assess religious content on social media. The study recommends integrating media literacy and critical thinking in Ghanaian schools' curricula, strengthening the regulatory framework and enforcement, and fostering interfaith dialogue and community engagement would go a long way to minimise the impact of these Neo-Prophetic theologies. The study contributes to a scholarly understanding of the intersection of religion and technology, media studies in religious contexts, the Pentecostal and charismatic movements in Ghana, and contemporary Ghanaian Christianity.

This study explores the strategic potential of city branding in African urban contexts through a case study of Accra, Ghana. Drawing on Hankinson's Relational Network Model and Herstein's Country-City-Region Branding Matrix, the research assesses how Accra can be positioned as a distinct and competitive urban brand within Ghana's multicultural national framework. The analysis, based on secondary data, reveals significant opportunities in Accra's cultural assets, diaspora engagement, and sustainability initiatives. However, it also highlights fragmentation in governance, limited stakeholder coordination, and the absence of a coherent brand architecture. Comparative insights from Seoul, Barcelona, and Cape Town demonstrate how city branding can be effectively institutionalized through participatory governance, strategic communication, and cultural investment. The paper concludes with policy recommendations aimed at integrating branding into Accra's urban planning and development agenda. It argues that a stakeholder-driven, contextually grounded branding strategy could enhance Accra's global visibility while complementing Ghana's broader national identity goals.

Abstract
The postcolonial humans in the African novel have attempted to resolve religious crises as a result of
cultural contact through hybridity. This study, through the application of the concept of hybridity in
postcolonial theory, analyses religious hybridity in Ibezute‟s Goddess in the Cathedral as referential to
traditional African religious practices of Christianity in African society. Through textual analyses, this
study foregrounds the emergence of traditional African Christianity, which is a blend of African
traditional religion and Christianity. The study also accounts for the authorial vision as one of the
unintended consequences of colonialism in the novel of the colonized. This study concludes that
postcolonial Africans resolve religious conflicts through blending and use such blending to solve social
problems. This study further affirms that art is a creative imitation of society.
Keywords: Authorial Vision, African Traditional Religion, Christianity, Postcolonial.

Whispers of the Ancestors: Mystical Traditions of Kenya and Beyond explores the enduring spiritual practices, ancestral wisdom, and mystical cosmologies of Kenya’s diverse ethnic communities. Through twelve richly detailed chapters, the book delves into sacred traditions among the Kamba, Kisii, Luo, Luhya, Mijikenda, Maasai, Kalenjin, Nubians, and others—revealing how indigenous beliefs continue to shape healing, justice, identity, and community in both rural and urban settings.

Combining anthropological insight with cultural storytelling, the book highlights figures such as rainmakers, spirit mediums, diviners, and elders who act as custodians of invisible knowledge. It traces the sacred geographies of kaya forests, river shrines, ancestral hearths, and sacred hills, while also examining the dynamic interplay between indigenous spirituality and Christianity, Islam, and modern urban life.

Far from being relics of a forgotten past, these mystical traditions are presented as living, adaptive systems of thought—offering resilience, guidance, and rooted identity in a rapidly changing world. The book calls for renewed respect and cultural dialogue, situating Kenyan mysticism not as superstition, but as a vital expression of Africa’s intellectual, spiritual, and historical legacy.

Based on an analysis of content shared via social media by local "féticheurs" aiming to expand their networks, sell products, or establish personal profiles, this paper connects these individual communication practices to broader historical and political trends involving the Vodun religion in Benin over recent decades. This contextualisation allows for an understanding of how social media has fostered the transition of Vodun from a "cultic" to a "cultural" phenomenon. This shift is linked to the emergence of governmental identity policies, which align with the patrimonialisation processes of the cult and its utilisation by the tourism industry.

Since the Colonial Period, top down urban transformations in Benin have frequently resulted in forms of resistance by the local population, which have often forced the government to enter into negotiations or to pay a compensation. Historically, urban planning policies in the country have rarely took into account the local populations, who has often been dispossessed of their properties and deprived of their economic activities, both legal and illegal. Rather than being passive element, people have frequently tried to find strategies to defends their land right and activities. In particular, the dimension of sacredness has sometimes been evoked by local forms of resistance in order to negotiate the processes of transformation that affect the urban space. In the last five years, Benin has undergone the most extensive changing plan since colonization. In particular Porto-Novo, the administrative capital, has seen large urban transformations, especially in his road network. Huge four-lane asphalted boulevards with traffic islands and lighting have been built, sectioning off some of the city's outlying districts. Part of the old colonial administrative district has been demolished to erect the new National Assembly, which a Chinese company is building. Some of the city's large markets, including Ouando, the second for importance in the country and one of the largest in West Africa, have also been demolished in order to be modernized. The paper explores the case of a vodu deity (Wànou) in Ouando market, that had to be moved because of the renewal of the place. By focusing on how the macro and micro politics triggered by these plans, it shows how the religious dimension are reshaped by local communities in order to enforce their rights and obtain a voice face to the governmental projects.

The research explored the role of African Traditional Religion (ATR) in peacebuilding, owing to the lack of a comprehensive understanding regarding its contributions to peacebuilding initiatives in Nigeria. Many peacebuilding frameworks primarily emphasize Western models and methodologies, which often overlook indigenous practices and beliefs. To contribute to the discourse, the study examined the basic beliefs of ATR, assessed the influence of ATR, and its roles in Peacebuilding. The qualitative content analysis method was adopted to review relevant literature. The findings of the study affirmed the existence of traditional conflict resolution mechanisms, community-based initiatives, positive influence of leadership, and cultural resilience. The study suggested that governments should work towards integrating traditional conflict resolution methods within the formal judicial system, such as the Alternative Dispute Resolution (ADR), which involves recognizing and formulating community peace committees that integrate traditional practitioners, civil society organizations, and government representatives to address conflicts collaboratively.

Land ownership in southern Benin in the 18th and 19th century is often consi-dered an exclusive prerogative of the king. However, religious and political dimensions of land control are strictly intertwined and show us a more fragmented reality than what ancient sources describe. Vodun deities were used both as a way to justify control over the soil and as markers in urban space. The arrival of missionaries and colonisers in Porto-Novo fitted consequently into a system where land ownership was more articulated from what is generally claimed. They finally relied on the royal figure to introduce themselves into this context and justify their settlement.