Atr is nt a world religion

IS ATR A WORLD RELIGION

The world religions paradigm refers to the study of religions under the classifications commonly defined
by western scholars as the major traditions of the world. The term world religions developed out of the
19th century academic contexts. The term is a classificatory one. It was intended primarily to distinguish
the west from the rest. This was done by creating either binary or tripartite divisions. The binary
classification places religions into the categories of east and west. . In this context one can separate
religions into the Semitic- Judaic- Christian tradition on the west and the religions of the orient. The
tripartite system of classification organizes the world’s religions according to geography. It divides them
into religions that originated in the Ancient Near East (Judaism, Christianity and Islam); the religions of
South Asia (Hinduism, Buddhism and Jainism); and religions that developed in the Far East
(Confucianism, Taoism and Shinto). It is in this last class the some aspects of African traditional religions
are included. The issue is that African traditional religion is not accorded the status of a major world
religion. So the first major problem relates to the culturally biased construction of the world’s religions
as it developed within Western academic circles. Cox is penetrating when he cites Smith J.Z.’s conclusion
that ‘world religions have been constructed by the West to exert power over the rest of the world….’
(Cox, 2007:45).

Reasons for the Attitude against the Status of African Religion as a World Religion

The first reason is that historically African religions have not been studies in their own right. There was
in the 19th century a cruel lack of phenomenological studies of Africa traditional religion. 19 th century
western anthropologists studied African traditional religion in the context Charles Darwin’s theory of
biological evolution. They relegated African cultures and people to the lowest rung of the evolutionally
ladder both socially and intellectual. So in most cases Africans were described as ‘barbarous, materialist,
childish and inarticulate creature almost stupefied with brutish ignorance, with the instincts of man in
him, but yet living the life of a beast’ (Magesa, 1997:28)

This observation implies that Africans were considered animals; and we know how difficult it is to know
whether animals are religious or not. So there was no religion to talk about and let alone a world relig
Magesa (1997:28) is apt when he observes that;

“this kind of prejudiced scholarship led the African scholar Okot p’Bitek to respond in the

1970s that western scholarship studied the institutions of non-western and, in this case

African societies, not in their own right, but so as to compare them with their own in order

to demonstrate to themselves the superiority of the latter.’

This is coupled with social anthropology’s role as a handmaiden of colonialism. Social anthropologists
gave information about African institutions, to ensure efficient and effective control and exploitation.
They also perpetuated the myth of the primitive which justified the colonial enterprise.
The second reason has to do with the role of Christian missionaries. The missionary discourse was anti
African traditional religion. Christianity was imposed as the dominant religion and a religion of the
dominant. There was a general disparagement of African traditional religion by early missionary activity
and colonialism. Christian missionaries relegated African traditional religions to heathenism, darkness,
and idolatry. So one of the reasons for the negative attitude against African traditional religion has
something to do with the observation that what we know as African traditional religion in academic
writing is “largely a product of the paradigmatic status accorded in religious studies to the Judeo-
Christian tradition and the associated view of religion as a text”(Shaw, 1990:339). The application of the
Judeo-C$hristian templates and its in applicability helped to relegated African traditional religions
beyond the purview of the characteristics of a world religion.

In the light of these two broad discourses one can therefore raise certain objections to characterizing
African religion as world religion

Objections against Characterizing African Religion as a World Religion

The objections to characterizing African traditional religion as a world religion relates to the issue of
‘how to be a world religion’ (Shaw, 1990:340).

First African traditional religion has not been accorded the status of a world religion because it has no
written scripture. Most of the so called world religions; Judaism, Christianity, Islam, Hinduism,
Buddhism, etc have written scripture. So the argument is that African traditional religion as religion
based on oral tradition cannot be regarded as equal to these religions. This way of thinking is premised
on a parochial understanding of scripture. Scripture can either be oral or written. Many religions were
orally based for centuries before the oral stories were codified in writing. We can therefore argue that
African traditional religion cannot be disqualified on the basis of orality alone

 A second characteristic for a religion to be a world religion is that the religion must be revealed.
One needs to note with Magesa (1997:31) that ‘many African independent churches do not clam
scripture as the central element of their religious system nor do they see the possession of a
sacred book as a sine qua non of the authenticity of their faith. But they do see their faith as
revealed. These churches emphasize revelation by means of dreams, ecstasy or possession, by
prophets and divination than they do on scripture.
 A third characteristic used to disqualify African traditional religion for any status as a world
religion is its lack of interest in aggressive proselytizing. Major religions such as Christianity and
Islam are aggressive proselytizers. These religions have historically sought converts even by
means of cunning and deceit, not to mention violence and war. This argument does not take
into account the fact that some of the so called world religions do not proselytize. For example
Hinduism and Confucianism do not seek converts. They do not engage actively in activities
designed to convert people of other religious orientation to their religious view of life. This
factor relates with the issue of universality. This is the issue that the membership of African
traditional religions is restricted to a single ethnic identity.
A fourth factor is that African traditional religion has no single historical founder. As a result African
traditional religion is considered to have no explicit doctrines and no clear centers of authority. One
needs to note that African traditional religious beliefs are not articulated. They are implicit. There are no
systematic doctrines or theology. There are no claims to universal truth and therefore no factional
disputes between sects. In most of the so called world religions we have historical founders. Christianity
is related to Jesus Christ Buddhism to Siddhartha Gautama, Jainism to Nattaputa Vardharmana. These
religions also have explicit doctrines and centre of authority. Yet we need to not that Hinduism has no
single historical founder. It is a religion that evolved over a long period of time just like African
traditional religions. In fact Hinduism is often characterized as a family of religions rather than a single
religion

Features that qualify a Religion as a World Religion:

i. A World Religion is not confined to one socio-cultural matrix. It takes root in different
cultures. F. Timothy: A World Religion flies off from its nest and lays its eggs in foreign
climates through missionary activities/emigration. It transcends cultural boundaries and
social groups,
ii. It develops a universal message, that is, it proclaims a message that is not bound by one
socio-cultural unit. It has a potential universal relevance and appeals to a large number
of people,
iii. It develops a clear doctrine of salvation, capable of being available to adherents in a
variety of cultural contexts,
iv. It has scriptures that can be translated into different languages. It is a religion of literacy
with basic sacred texts, for example, the Bible translated into many languages. It desires
to appeal to a wider audience,
v. It has a class of special interpreters who can act as missionaries, for example, Pastors,
Priests, and Reverends in Christianity. It has missionaries to propagate to all corners of
the world,
vi. It has elaborate places of worship, for example, Cathedrals, Temples, Mosques etc,
vii. Membership is not restricted to a single ethnic identity. It is open to anyone regardless
of Nationality,
viii. The origins of a World Religion can be traced to a specific individual. It has got a
founder,
It is regarded as a religion of progress; it is dynamic and not static.

CRITIQUE

Some religions labelled as World Religions lack some characteristics laid above, for example,
Hinduism is confined to India, has no founder and does not grope for converts. There is a great
deal of bias. ATR is left out yet it is a continental religion, so the term is problematic.
Differences should be understood on the grounds of developmental stages. ATR is still in the
stages of development. Most religions started in oral form and written scriptures came at a
later stage. H. Turner: “Literacy post-dated illiteracy in world History.” World religion
classificatory category is therefore a theological construct. It was created to universalize
Christian theology for some theological needs. World Religion is exclusive and denigrating.
Africans are ignored and excluded and is not regarded as a world religion. ATRs have been
viewed pejoratively as traditional/tribal/primal religion/ archaic religions/ancient/non-
literate/pre-historic/oral religions/group-tied religions/animistic/polytheistic etc. Preference is
given to text-based traditions.