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Critical analysis of west african dance
Critical analysis of west african dance
Music within african rituals
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The comparison and contrast of ceremonies performed by African religions to those of Hinduism, Buddhism and Oceanic religions
Contrast-In African ceremonies birth and childhood is very sacred. A baby is never left alone. A name is not giving before the child 12th birthday, the reasoning being so that it cannot get identified by the spirit of death. In Buddhism infant are born, under normal conditions Theravadin Buddhists have the ritualistic naming at a neighboring shrine. Next, monks honor and shower holy water on the newborn. Hinduism the naming ceremony of the child, a holy fire is lit. A 'home' is performed to please all the Gods and then a letter from the Sanskrit alphabet is selected according to the child’s moon sign. The child's name must begin with this sacred letter so that his/her life can be very auspicious. Finally, Oceanic ceremonies naming ceremonies take place months or even years after the birth of the child. The infant mortality was so high in the past that it wasn't until after a year had passed that the family could be reasonably confident that the child was out of danger. Comparison of all 4 is that the elderly always performs the ritual. Singing, and dancing take place.
Contrast- African traditional marriages are present in the view of a union probability for bringing forward healthy children. While some communities require virginity before marriages, others encourage a trial marriage to ensure that a
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The Hogon is not God and therefore cannot make rain pour from the sky, he cannot guarantee a good harvest. It is unfair that he has to live alone, celibate and teased by having a younger maid whom cannot touch him. Considering the fact that he’s responsible for his clan is understandable and should still be incorporated, however; new realistic practices should be put into place.
The role of clothing within African
As a result of the exposure to various beliefs and practices the religions of African slaves transformed into a hodge-podge of magickal practices
The embodiments of the Regla de Ocha, Santerian religion, is rooted in West African previous religious practice of their deities. Africans were forced to move to a new place, where to expose to a new language and new religious faith. They were able to have some ideas of how to continue to serve and maintain their religious practice. “Thus, the deities of the Cuban Creole world resulted from the “crossing” and mixing with those of others region of African and the Catholic saints; individuals choose or are chosen to receive initiation into one or several traditions” (Olmos and Paravisini-Gebert 33). Through being forced to adapt to the Cuban Catholics ways, they were able to interlink their religious practice within the Catholics ways of worshiping different saints. Meanwhile, they were then able to be accepted in society while maintaining their natural belief. The adoption of the transculturation allows the African to balance both their religious practice and
Zahan, Dominique. The Religion, Spirituality, and Thought of Traditional Africa. Trans. Kate Ezra Martin and Lawrence M. Martin. Chicago: U of Chicago Press, 1979.
During the Western Imperialism era there were many changes made in Africa. One of the major changes that took place was that of religion. Most of the African tribes had their own religion and it was most of the time, polytheistic, with many Gods. When the Europeans came to these villages they brought the religi...
To legalize a marriage it must be done at the mayor's office in a city, which is rarely done. The family often has influence in the choice of a marriage partner. Typically, the women’s family look for men who will be able to provide for them, while men choose women who will wear children and keep their home. Girls are sometimes promised at a very young age, although the wedding does not take place (if at all) until after puberty. Gabonese parents do not pressurize their children to marry someone they do not like. They leave it upon the children to find someone right for them. However, they do consider the capability of the person their children selected. The Gabonese generally marry within the ethnic group but mostly outside of their village, to avoid marrying relatives. People usually get married on their 30s. Dating is looked down upon by the society, and the couples dating tend to hide their relationship from their parents. When a couple is wed, they traditionally move to the husband's
The process of syncretization among the African religions helps to explain why those cults found it relatively easy to accept and integrate parts of Christian religious belief and practice into the local cult activity. Initially this integration was purely functional, providing a cover of legitimacy for religions that were severely proscribed. But after a few generations a real syncretism became part of the duality of beliefs of the slaves themselves, who soon found it possible to accommodate both religious systems.
Ludwig, Theodore M. The Sacred Paths: Understanding the Religions of the World (4th Edition). 4 ed. Upper Saddle River, N.J.: Prentice Hall, 2005.
In India there are many religious rituals. Some are the same as in the United States of America. They have Muslim and Christian rituals. Some of these rituals the Muslim and Christians of the United States of America participate in. Religious rituals make a huge impact on India’s culture. India’s culture would not be the same without these religious rituals. (“Indian Culture”)
Religions of the ancient world were in a state of constant flux. Karl Jaspers states that between the eighth and fourth centuries B.C.E, “great changes took place in all the civilized world” (qtd. in Basham 36), and the great thinkers of these times began thinking independently and individually. Moreover, “after these great thinkers the world was never the same again” (qtd. in Basham 36-37). These times were dubbed the “axial period” (qtd. in Basham 37). The axial religions that emerged during this period were profound and lasting. In fact, the religions discussed in this paper—Judaism, Hinduism, Buddhism, and Christianity—are considered the most practiced religions to do this day. Although these religions have changed over time, their underlying structure remains intact.
Firstly anthropologists studied here have given us the over arching structural importance of religious ritual to social power in unity and cohesion of ideas provided by such rituals. TO do this though they had to examine the actual rituals in society and the purpose they also serve within the temporal space they occupy.
Indigenous religions exist in every climate around the world and exhibit a wide range of differences in their stories, language, customs, and views of the afterlife. Within indigenous communities, religion, social behavior, art, and music are so intertwined that their religion is a significant part of their culture and virtually inseparable from it. These religions originally developed and thrived in isolation from one another and are some of the earliest examples of religious practice and belief. The modern world; however, has taken its toll on these groups and many of their stories, customs, and beliefs have been lost to, or replaced by, those brought in as a result of popular culture and the missionary work of Christians and Muslims.
...es, Trevor. The Kingfisher book of religions: festivals, ceremonies, and beliefs from around the world. New York: Kingfisher, 1999.
A basic understanding of African religions will provide an awareness of African customs, the African view of death and life beyond death. In many cases the african religion is polytheistic on their day to day practices.However, they believe in The High God where is overriding beliefs that beyond gods, spirits one god exists. Despite the general belief in a Supreme Being, cults to the “High God” are notably absent from many African religions; prayers of petition or sacrificial offerings are directed toward secondary divinities, who are messengers and intermediaries between the human and sacred realms. In many countries in Africa people pray to different gods and goddess. In West Africa theirs a lot of animism, where they pray to the sky and the earth and the seas.
The profits families derive from marrying off their young daughters fall into economic and social categories. In the article “Early Marriage in Africa--Trends, Harmful Effects and Interventions,” Judith Walker highlights the financial gains of child marriage. She states that “marrying girls off before the age of 18 is experienced positively for poor families who are relieved of the responsibility of feeding, clothing, and protecting the girl child” (Walker 233). The monetary struggle of caring for their daughter is taken out of their hands and given permanently to the family of the groom. By having one less mouth to feed, families can spread their meager income more equally among their other children. Additionally, they will have more money to put into savings or to purchase goods or services they could not previously afford. In countries with strict social codes, early marriages prevent the blackening of a
Child Marriage is a worldwide actuality but is most common in Africa and Southern Asia, although the practice has decreased considerably in recent times, it remains frequent in rural areas and among the most impoverished. It is anticipated by the UNFPA that worldwide 100 million girls are expected to marry in the next decade. In Africa, UNICEF estimates that 42 percent of girls are wedded before the age of 18 and in some African countries the percent is much higher, such as in Niger where there is a 76 percent occurrence of child marriage. The age at which children are married varies between countries and cultures but marriage earlier than the age of 15 is not unusual and in areas part of West Africa and in Ethiopia, girls are sometimes married as early as age 7 (“Child Marriage.”).