Africa as a whole, whether it be the Mantu, Ba Kongo, Sierra Leone and Liberian societies or Yoruba, strives on creeds advocating the cyclical spiritual journey of man to become a full functioning individual for himself, his community and the universe that embodies all.
A cultures or regions network of politics, economy and society can be seen through art. Opposing European normalcy, beauty, an encompassing idea of art, resides in wisdom and individual character. Physical attractiveness is indeed respected, but the main function of the aesthetics lie much deeper. A Baba is an African Elder to the Yoruba tribe and is believed to be the most beautiful of the community. There is a proverb of the African tribe, He is the husband of the black woman, he is the husband of the yellow woman, he is the husband of the fat woman, who sells tobacco in the market. While simple, this proverb implies numerous facets of African beliefs. Moreover, while beauty lies in wisdom and age, great physical mass represent the highest societal class. This belief stems from a metaphor of an elephant, not easily moved, and one in power should be incorruptible or resolute in standing, like an elephant. Regarding such identity, the African people declare identity, and integrity of said identity, of utmost importance. Another quote states, Only that which has lost its identity, can be called ugly. But a piece of art can only gain value or identity through rituals. The man that sells his work to Europe without empowerment receives only imitations of his initial art which is then ugly and without value.
While many African regions hold the beliefs provided above, they also are similar in religion and development of life. A Portuguese visitor to the Upper Guinea region noted the area seemed as one giant society, actually comprised of many secret societies differing on only a miniscule level to the naked eye. NKingu Mianzingila defines many of the African beliefs in a comprehensible manner. But only could do so after being initiated in his culture. As stated by Mianzingila, the cyclical nature of a human is like that of a rising sun, transitioning from energy to only a guiding soul. Like Christianity, Judaism and Islam, Africans, too, are monotheistic.
However, they do not fear God or pray to him in most cases there allegiance and faith are their respect and sacred loyalty to God. Being initiated into Poro-Sande is the transition into adulthood, literally meaning to accept responsibility of life and become a self-healer. The human lives as an individual, in a healthy manner, to benefit his or her community, subsequently benefiting the universe embodying them all. Initiation first began in opposition to women, who used to rule men, but were convinced of a rainforest monster that scared the women enough for the men to take control and teach their sons the ways of war and politics. Initiation was in the bush communicating to the spiritual world, losing all five senses in a higher place of refuge. Furthermore, Mianzingila notes three caveats to said respectable life food, for survival marriage, instigated intensely by conjoining communities for health and lastly health, to ultimately ensure existence of communities and universe.
While European and American history influenced the beliefs and rituals of Africa, it did not exterminate the fascinating way of life of these historic people. Their culture lives on in their art, religion and celebration. Man is conceived by an accord of two communities, his parents, and is later a spiritual elder guiding future generations of his community and universe. Ultimately African religion and life transformed into a celebration of life, sacred life. Man serves his community through himself and God.
A cultures or regions network of politics, economy and society can be seen through art. Opposing European normalcy, beauty, an encompassing idea of art, resides in wisdom and individual character. Physical attractiveness is indeed respected, but the main function of the aesthetics lie much deeper. A Baba is an African Elder to the Yoruba tribe and is believed to be the most beautiful of the community. There is a proverb of the African tribe, He is the husband of the black woman, he is the husband of the yellow woman, he is the husband of the fat woman, who sells tobacco in the market. While simple, this proverb implies numerous facets of African beliefs. Moreover, while beauty lies in wisdom and age, great physical mass represent the highest societal class. This belief stems from a metaphor of an elephant, not easily moved, and one in power should be incorruptible or resolute in standing, like an elephant. Regarding such identity, the African people declare identity, and integrity of said identity, of utmost importance. Another quote states, Only that which has lost its identity, can be called ugly. But a piece of art can only gain value or identity through rituals. The man that sells his work to Europe without empowerment receives only imitations of his initial art which is then ugly and without value.
While many African regions hold the beliefs provided above, they also are similar in religion and development of life. A Portuguese visitor to the Upper Guinea region noted the area seemed as one giant society, actually comprised of many secret societies differing on only a miniscule level to the naked eye. NKingu Mianzingila defines many of the African beliefs in a comprehensible manner. But only could do so after being initiated in his culture. As stated by Mianzingila, the cyclical nature of a human is like that of a rising sun, transitioning from energy to only a guiding soul. Like Christianity, Judaism and Islam, Africans, too, are monotheistic.
However, they do not fear God or pray to him in most cases there allegiance and faith are their respect and sacred loyalty to God. Being initiated into Poro-Sande is the transition into adulthood, literally meaning to accept responsibility of life and become a self-healer. The human lives as an individual, in a healthy manner, to benefit his or her community, subsequently benefiting the universe embodying them all. Initiation first began in opposition to women, who used to rule men, but were convinced of a rainforest monster that scared the women enough for the men to take control and teach their sons the ways of war and politics. Initiation was in the bush communicating to the spiritual world, losing all five senses in a higher place of refuge. Furthermore, Mianzingila notes three caveats to said respectable life food, for survival marriage, instigated intensely by conjoining communities for health and lastly health, to ultimately ensure existence of communities and universe.
While European and American history influenced the beliefs and rituals of Africa, it did not exterminate the fascinating way of life of these historic people. Their culture lives on in their art, religion and celebration. Man is conceived by an accord of two communities, his parents, and is later a spiritual elder guiding future generations of his community and universe. Ultimately African religion and life transformed into a celebration of life, sacred life. Man serves his community through himself and God.
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