Sierra Leone Traditionalists believe and teach that there is a purpose for human existence; every individual has a role to play in the universe. In that regard, humankind is at the very centre of existence. Traditionalists “see everything else in its relation” to humankind’s central position (Mbiti 1989a:90; cf. Okorocha 1994:73). Humans in the journey of life must deal with the Supernatural, and with animate beings, and inanimate objects. This puts them in a position where they must strive to maintain a balance between personal identity as unique individuals on one hand, and communal identity on the other. This advocates “the integrative
notion of ‘person’ as a being-in-plenitude who can assert his/her being only in concert with other beings” (Yambasu 2002:45). The Traditionalist’s worldview as it relates to humankind may be considered from the viewpoint of humanity’s origin, and purpose in life.
In general, humankind is believed to have originated from God, and is superior to and more intelligent than any of God’s other creatures. A
person, according to traditional worldview, consists of a body and breath/spirit/soul (Parsons 1964:161; Harris and Sawyerr 1968:88; Sawyerr 1970:82; 1996:113; Conteh 2004:170). The body contains the breath, which comes from God and makes humankind a living being. In addition to the body and spirit, humankind is endowed with a spiritual nature that enables him/her to relate with the supernatural. The relationship between God and humankind is based on the belief that humans are God’s creation and that God provides and continues to provide for human existence.56 As such, from the moment one wakes in
the morning to the time one goes to bed in the evening, everything must be done according to God’s wishes.
Human beings as creatures of the earth (Parsons 1964:166; Sawyerr 1996:9; Conteh 2004:170) are part of the natural order. As such they share the universe with animate beings and inanimate objects which are all part of God’s creation. Since humans are a part of nature, they are expected to cooperate with it. It is “the need to remain in harmony with nature” (Opoku 1993:77) that has caused the African to incorporate the environment and its inhabitants into his/her “religious perception of the universe” (Mbiti 1989a:90). To be in harmony with nature is “to be on good terms with one’s entire social and spiritual world” (Zuesse 1991:178).
It is on account of this understanding, that Sierra Leone Traditionalists think that human beings, as the highest and most intelligent creatures, have a responsibility to take care of God’s earth and all that is in it. It is the place where their ancestors are buried, and it is the source of their livelihood. However, for economic reasons and because of negligence and apathy, some are not putting into practice the teachings and beliefs they have inherited. Two issues call into question the Traditionalists’ stewardship of God’s earth:
• The indiscriminate cutting down of trees for firewood has led to forest depletion and has left some villages looking like deserts. They have been stripped of their trees making these communities vulnerable to even the mildest storm that blows. Wood is the most common fuel used for cooking by people without electricity or kerosene stoves.
• The pollution of many rivers and streams through the improper disposal of garbage and other waste. Most people think that because rivers and streams empty into the ocean, anything dumped into them will be carried there and eventually rot away.
Although most of the published series on ecology have not addressed ecology in ATR;57 the contribution of ATR to the “ongoing world-wide
concern about the environment cannot be overemphasised” (Opoku 1993:78).
2.4.6.1 Lifecycle/Rites of Passage
Because of the belief that humankind is a spiritual being (Harris and Sawyerr 1968:1; Sawyerr 1996:9; Conteh 2004:176), religion pervades
every aspect of the Traditionalist life from conception to the afterlife. Life is a “holistic” journey, which begins and ends with God who is consulted every step of the way. Awareness of the divine presence and intervention in the journey of life is reflected in the rites of passage which mark important stages and events in the life of the Sierra Leone Traditionalist (Wyse 1989:11-12; Conteh 2004:176-228). The religious tenets of Sierra Leone Traditionalists, like those of most Africans, have formed the matrix of every aspect of Sierra Leone traditional culture. Mbiti rightly observes:
Wherever the African is, there is his religion: he carries it to the fields where he is sowing seeds or harvesting a new crop; he takes it with him to the beer party or to attend a funeral ceremony; and if he is educated, he takes religion with him to the examination room at school or in the university; if he is a politician he takes it to the house of parliament (Mbiti 1989a:2).
In ATR, “all acts from birth to death and thereafter bind the person as a communal being to everyone around themselves, especially those who have passed on to the metaphysical world and those still to be born” (Oosthuizen 1991:41).
2.4.6.1.1 Pregnancy and Childbirth
As soon as a woman knows that she has conceived, religious observances begin because it is believed in the first place that life is from God and pregnancy is a result of his blessings. It is on account of this belief that Traditionalists condemn abortion. The Limba argue that the foetus is God’s and has the right to life from the time of conception (Conteh 2004). The Mende believe that the ngafa (“life/spirit”) is from
God and enters the mother’s body “thus inspiring and giving life to her blood, that is to the foetus” (Sawyerr 1996:68). Sawyerr (1968:26) has noted that the unborn is one of three-tiered hierarchy of relations embraced within African traditional communities. Thus, abortion is frowned upon and strongly discouraged. The unborn child is vulnerable, defenceless, and voiceless. Its only defence, protection, and voice is the society. Traditionalists see themselves as being the voice of the voiceless, and protecting the community from disaster when they stand against abortion. Rape and poverty are not considered appropriate reasons for abortion, however abortions which are deemed medically necessary seem to be mildly tolerated.
Religious observances are also required during pregnancy to thwart the clandestine actives of evil spirits (Conteh 2004:178-79; Parsons 1964:36- 37). Further, certain precautions are taken by the pregnant mother for her own protection and that of her baby (Sawyerr 1968:19; Conteh 2004:179).
When the child is eventually born, it is named at a naming and out- dooring ceremony (Harris and Sawyerr 1968:92; Conteh 2004), which is followed by a thanksgiving sacrifice generally consisting of kola nuts and rice-flour mixed with sugar and salt, presented to God through the ancestors. For the Krio this ceremony is a mixture of traditional and Christian rites (Wyse 1989).
The ceremonies that “accompany pregnancy, birth and childhood” signify “that another religious being has been born into a profoundly religious community and religious world” (Mbiti 1989a:117). In many African cultures, much goes on in the life of the child between birth and puberty: “Many rites are performed and many prayers are said to enhance” the child’s vital powers. The child also “learns the traditions and patterns of
the life of the family, the village and the clan, through pure curiosity … but also through various forms of instruction from parents, the neighbours, the grandparents, and peers” (Magesa 1997:94).
2.4.6.1.2 Initiation -- Secret Societies
For the Mende, Temne, Limba and Kono, the next important phase of a child’s journey in life is his/her initiation into a secret society (Parsons 1964:149-54; Harris and Sawyerr 1968:1; Dorjahn 1982:35-62; Gittins 1987:147-54; Conteh 188-194). This initiation plays a crucial role in the child’s road to adulthood.
Among the men, the Poro society is found in many Sierra Leonean ethnic groups (Little 1949:199; Parrinder 1962:95-96; Dorjahn 1982:35-62; Conteh 2004:188, 190-91; Parsons 1964:149-56). The Poro society “can be traced back for several hundred years and is related to other West African societies” (Parrinder 1967:96).58 Among the Mende and Kono
women, the Sande society (Little 1949:200; Parsons 1964:143), and among the Limba and Temne women, the Bondo society (Turay 1967:53; NCDC 1993:204; Conteh 2004:188, 192-94), are prominent. The Krio have secret societies such as Gunugu, Ojeh, Hunting and Geledeh, and many belong to the Western mystical institution of Freemasonry, and some in the interior have participated the Bundo and Poro societies (Wyse 1989:12). The men’s societies are not operated in Freetown where only the women’s Bondo society is seen.
Some Limba have argued that their secret societies have no human origin. They simply say that “We met it” (Ottenberg 1994:364), this has led to the belief that secret societies were established by God and are maintained by him.59 In that regard, some educated Limba are strongly
convinced that these institutions should be rightly called “Secret Sacred Societies.” These societies are “secret” in the sense that no member of the opposite sex, or child who has not yet been initiated, may know about the rituals or take part in the dances. They are not “secret societies” in the sense of having a concealed or limited membership, but this does not mean that all persons of an appropriate age and gender are included in the society’s rituals (Finnegan 1965:77).
Initiation into these societies is meant to equip an individual for adult life; through learning certain medicinal, magical and technical skills patterned by these societies; and to honour the initiates.
Because secret societies are considered sacred, the process of initiation is preceded by certain religious activities. The bush is cleansed from evil forces and consecrated to prevent unwelcome spiritual forces from entering it and causing havoc. This usually followed by a sacrifice made to God through the ancestors for the well being of the participants, both the officials and the initiates. Completing the necessary religious ceremonies before the candidates are initiated is an attempt to present the officials, the candidates and the bush to God’s care and control. The “idea of rebirth is characteristic of many of these initiation rites” (Parrinder 1962:96). In general, after the emergence from the bush, initiates are now considered to be adults.
2.4.6.1.3 Marriage
In most African cultures, marriages are believed to come from God.60 In
the Traditionalist worldview, it is believed that God makes marriages, whether prearranged or otherwise, happen.61 Because God created
he is also the one who sustains marriages. Thus, at all weddings God is entreated for his blessing, and for the creation of a peaceful and stable home.
2.4.6.1.4 Death and the Afterlife/Next World
There are several myths/stories about the origin of death in SLIR (Parrinder 1962:41-42; 1969:54; Harris and Sawyerr 1968:9; Finnegan 1967:233-35). In these stories, God did not intend for humankind to die, he gave to different animals preventives of death to take humans, in each story the appointed animal did not get to humankind on time as result death came into the world. Traditionalists consider death as inevitable. It is the ultimate end of every created being. Therefore, life must be spent wisely and respectfully. Death is feared because it physically snatches a person from his/her community. The deceased is deprived from a physical communal life and activity.
It seems like Sierra Leone Traditionalists only make provision for life beyond the grave if one is accepted as an ancestor. However, at death, it is generally believed that the spirit leaves the body and assumes a spirit existence, and the buried body decays in the grave. The “good dead” spirit continues to be good. Under this category fall the ancestors and those who did not perform heroic acts to attain ancestorship but did lead a decent and praiseworthy life. The “bad dead” spirit is believed to become evil and may become a ghost and taunt the living. For most Traditionalists, the grave appears to be “the seal of everything, even if a person survives and continues to exist in the next world” (Mbiti 1989a:160).