African Cosmology of the Bantu-Kóngo, Tying the Spiritual Knot. Principles of Life and Living. ISBN XY. 1. African (Bantu Kóngo) Religion. Fu-Kiau Bunseki, Ph.D. is one of the great scholars of the African religion, and the leading authority on the Bantu-Kongo civilization. He is also a genuine. African Cosmology of the Bantu-Kongo: Tying the Spiritual Knot, Principles of Life & Living, 2nd Edition [Kimbwandende Kia Bunseki Fu-Kiau] on raudone.info
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African cosmology of the Bântu-Kôngo: tying the spiritual knot: principles of life & living. by Kimbwandènde Kia Bunseki Fu-Kiau. eBook: Document. English. African Cosmology of the Bantu-Kongo - Principles of Life & Living - Download as PDF File .pdf), Text File .txt) or view presentation slides online. "Life is fundamentally a process of perpetual and mutual communication; and to communicate is to emit and to receive waves and radiations (minika ye.
References Brock, A.
African Cosmology of the Bantu Kongo Principles of Life and Living
From the Blackhand Side: Twitter as a cultural conversation. Conerly Coleman. December 13, Table for two scandals brush with history. Olivia Pope is not Sally Hemings. Retrieved December 5, , from Postbourgie. Pew Research Center. The demographics of social media users — Google Scholar Fanon, F.
Google Scholar Florini, S. The politics of education. Google Scholar Fu-Kiau, K. Mbongi: An African traditional political institution. Google Scholar Hill-Collins, P. Black feminist thought in the matrix of domination.
Hill-Collins Ed. Boston, MA: Unwin Hyman. Toward an Afrocentric feminist epistemology. Traditional African healing The definition of traditional healing varies.
It is holistic in its approach and embodies the collective wisdom of indigenous knowledge handed down over many generations Ashforth, Traditional healing is not a homogenous healing system, but varies from culture to culture and from region to region. It seems to be more established in some countries and regions when compared to others Sofowora, In this regard, it is apparent that traditional healing is well organised and established in countries such as China compared to countries such as South Africa.
Craffert argued that illness and health care systems in any society, whether traditional or Western, are in one way or another determined by or closely connected to the culture or world-views of those societies. Every society develops its own cultural way of dealing with illnesses.
For example, the Chinese, native Americans, native Hawaiians, Australian Aborigines, Indians, Maori in New Zealand, indigenous Africans and many other indigenous peoples have their own special methods and remedies for dealing with physiological, psychiatric and spiritual conditions. Aspects of this collective unconscious tend to resurface in some few select individuals in the form of traditional healers. Although reality exists, it can be constructed, interpreted and understood in different ways.
For example, the traditional African healer has a different construction and etiology about schizophrenia to that of a Western healer. The Western healer may primarily look at the biological chemical basis of schizophrenia, while the traditional African healer might look at witchcraft and ancestors as possible causes.
The question arises as to when one construction is perceived as superior than another, especially if the two constructions of reality seem to be very different, as is the case with schizophrenia.
Boeree n. Effectively, the differences in the interpretation of illnesses and misfortunes are qualitative in nature. The term traditional healer is an umbrella concept that encompasses different types of healers with different types of training and expertise.
The diviner uses bones and the spirits of the ancestors to diagnose and prescribe medication for different physiological, psychiatric and spiritual conditions. This is someone who is possessed by the Holy Spirit and is able to foretell the future and advice on how to avert an undesirable event.
African Cosmology of the Bantu-Kongo - Principles of Life & Living
For healing purposes, some of the prophets, as is the case with the prophets in the Aladura church in Nigeria, use water in addition to prayers Rinne, They often combine the Christian Holy Spirit with the ancestral spirit which falls within the realm of traditional healing Truter, The basic difference between faith healers and traditional healers is that the former receive guidance from God and the Angels while the latter are guided by the ancestral spirits.
Traditional surgeons include those who are qualified, accredited, trusted and recognised by village chiefs to perform circumcision on boys Government Gazette, Traditional birth attendants are usually older women who have perfected the skill of midwifery over the years through experiencing, witnessing and assisting in many births throughout their adult lives.
The skill is transferred from one generation to the other. As a result, any older woman can become a birth attendant. It remains to be seen if the traditional birth attendant category will survive for long, as more Africans people prefer to give birth in hospitals and not at home as was previously the case. Training of traditional healers For certain categories of traditional African healers such as diviners, training is a formal and meticulous process that can take between months and years depending on how fast the trainee learns the trade Peek, To become a traditional healer a special calling from the ancestors is required.
The authenticity of such callings is verified by a diviner who advises on who should undergo training at an appropriate trainer.
Moreover, not every qualified traditional healer is qualified to train prospective traditional healers. Training of traditional healers is a specialty and yet another calling, in addition to simply being a healer. A traditional healer has to be called to become a trainer of other future healers. There are traditional healers who combine both the normal traditional healing and who specialise in training of prospective traditional healers.
African Cosmology of the Bantu-Kongo: Tying the Spiritual Knot- Principles of Life & Living
During the training process, trainees receive instructions on a variety of aspects such as different medicinal plants and animal extracts to use, interpreting bones, dream analysis, communicating with the ancestors and different illnesses and how to treat them. There are certain practices that are proscribed during the training process as per the instructions from the ancestors.
For example, a trainee does not greet other people by shaking hands. When greeting others, especially when they meet others in the homestead, they kneel down and clap hands by placing one hand over another in an up and down fashion or sideways.
When they meet relatives outside of the homestead, they curtsy and clap hands without kneeling down but does not normally greet strangers outside the homestead.
A trainee is also prohibited from engaging in a sexual relationship Hammond-Tooke, This ceremony is a form of an assessment to test if the trainee has mastered the trade and can be allowed to practice as a traditional healer Mutwa, The trainee is required to find the pin by being guided by the spirit of the ancestors. If it happens that the trainee fails this assessment, the training may be extended by some more months. The services of traditional healers go far beyond the uses of herbs for physical illnesses.
A particular example of the role of traditional healing extends to its use in Mozambique. Traditional healers were found to be invaluable in post civil war social reconstruction and community rebuilding in Mozambique, particularly in the rural areas Honwana, It is doubtful whether modern psychological and psychiatric services would have been appropriate in Mozambique, since traditional healing was highly involved by rendering culturally relevant psychological services that included communication with the ancestors Honwana, Traditional African religion entails a chain of communication between God and the living with the living communicating with God indirectly through the mediation of the ancestors.
This paper has also detailed a rigorous process that traditional healers undergo before qualifying as healers.
References Anderson A. Ashforth A. Social Dynamics. Ancestor reverence and mental health in South Africa. Transcultural Psychiatry. Chavunduka GL.
Religion and Magic in the Life of Traditional Peoples. New Jersey: Prentice Hall, Inc; Opposing world-views: The border guards between traditional and biomedical health care practices. South African Journal of Ethnology.
Religious beliefs and practices. In: Schapera I, editor. Cape Town: Maskew Miller Ltd; Patient and family experiences of psychiatric services and African indigenous healers. Planning health care in South Africa — Is there a role for traditional healers?
Social Science and Medicine. The interface of dual systems of health care in the developing world: Toward health policy initiatives in Africa. Cape Town: Department of Health; Traditional healers in Swaziland: Toward improved cooperation between the traditional and modern health sectors.
Cape Town: Skotaville publishers; Johannesburg: AD.
Donker Publisher; World-view II: A system of Action. In: Hammond-Tooke WD, editor. The Bantu-speaking Peoples of Southern Africa. Johannesburg: Hortors Ltd; Finally, he succumbed to the demand and accepted an export of those who willing accepted slavery, and for a fee per slave. Google Scholar Fu-Kiau, K. The Loango was in the northern part, above the Congo river, a region which long before the war was already an established community of the Kongo people.
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When they meet relatives outside of the homestead, they curtsy and clap hands without kneeling down but does not normally greet strangers outside the homestead. The politics of education. Planning health care in South Africa — Is there a role for traditional healers?
Australia: Thomson Wadsworth; Traditional African medicine in the treatment of HIV. Boston, MA: Unwin Hyman. Contrary to the intentions of colonial authorities and the apartheid government, this forced conversion and Westernisation did not lead Africans to completely abandon the traditional African health care system and African religion Nigosian,
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