NTE INEN2 266.2000 Transporte, almacenamiento y manejo de

The pregnant woman among the Ashanti is subjected to many restrictions:



She must not leave her compound during the first trimester



When it becomes necessary to go out she must cover her head and breasts



She must not be told that she is pregnant



She must avoid adultery



She must not abuse a divinity



She must not see the sight of blood



She must not look at ugly things

The Ashanti believes that failures to adhere strictly to these taboos could lead to miscarriage or an abnormal child.

When the pregnancy is eight months old, the woman must go to her

parent's home where she has to remain till delivery. On the day of

delivery female, attendants are called in to assist. When the baby finally

arrives, he is called by the name of the day it was born. For example, a

child born on Friday is called "Kofi" and the one born on Saturday is

CTH192 INTRODUCTION TO AFRICAN TRADITIONAL RELIGION

called "Kwame". For the first eight days of birth, no special attention is given to the new born baby because as the Yoruba also holds, the baby can return within that period of time. But when the first eight days are passed clothes are provided and name is also given officially.

3.3.2 The Ashanti Puberty Rites

The puberty rites for the Ashanti girl begin on the day she sees the first menstruation. She informs her mother as soon as she sees the menstruation. The mother in turn makes the news known to the village community. After breaking the news, she will return home to pour libation to Nyame (God) and then to the ancestors. After this the girl's hair shaved from both the armpit and the vagina. This shaving symbolizes that she is a new born adult. A ceremony is later carried out where everybody is entertained with foods and drinks. This ceremony also symbolizes that the girl is ripe for marriage.

3.3.3 The Ashanti Marriage Rites

As with most of the other tribes earlier discussed, when an Ashanti man is ready for marriage, he takes some gifts to the home of his would-be parents-in-law. Such gifts could be in the form of materials like tobacco, fish and meat or in the form of direct labour in the farm of the would-be in-laws. After the parents have agreed to give the girl to the man as wife, the ancestors are involved to seal the marriage. The girl is then allowed to follow the man home.

4.0 CONCLUSION

You would have seen from these examples the cyclic view of life that permeates the African society. The birth of a child is a process that begins from the point the mother gets pregnant. The new born child is seen more as a reincarnation of one of the ancestors who is seeking a return to life and childlessness is seen as a big misfortune. Puberty is the transition from childhood to adulthood and there are many localized rites to mark this symbolic transition. Marriage is also seen as a religious duty and a responsibility for everyone.

5.0 SUMMARY



The different stages of life that human beings have to pass through in life are usually referred to as the passages of life.



Religiously among Africans, these are the stages when people are metaphysically and sociologically made into new beings.

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CTH192 MODULE 2

 As a result of the importance attached to these stages, the Africans attached them to religious cycles and attached important rituals to them.

 There are four major rites of passage among Africans and these are: the birth right, puberty or adolescence rite, marriage or procreation rite and death or funeral rite.

6.0 TUTOR

MARKED ASSIGNMENT

Discuss the significance of marriage rites among the Africans.

7.0 REFERENCES/FURTHER READING

Abioye, S. A. (2001). Basic Text of West African Traditional Religion.

Oyo: Akunlemu.

Awolalu, J. 0 and Dopamu, P. (1979). West African Traditional Religion. Ibadan: Onibonoje Press and Book Industries (Nig) Ltd.

Dennis, L. Thompson (1994). "African Religion and Mormon Doctrine:

Comparisons and Commonalities," Religion and Africa, ed.

Thomas D. Blakely, Walter E.A. Van Beek & Dennis L.

Thompson. Portsmouth: Heinemann.

Dickson, Kwesi and Ellingworth (eds.) (1969). Biblical Revelations and African Beliefs. Manyknoll, NY: Orbis Books.

Idowu, E. Bolaji (1973). African Traditional Religion: A Definition.

London: SCM Press Ltd.

Imasogie, 0. (1982). African Traditional Religion. lbadan: lbadan University Press Ltd.

Mbiti, John (1970). Concepts of God in African NY: Praeger Publishers.

Parrinder, E. G. (1974). African Traditional Religion. London: Sheldon Press.

Ray, Benjamin (1976) African Religion: Symbols Rituals and Community. New Jersey: Prentice-Hall.

C7'HI92 INTRODUCTION TO AFRICAN TRADITIONAL RELIGION

UNIT 5 RELIGIOUS LEADERS