Overhead Analysis of TRP

91

92 is based on researched and scientifically verified facts but on the experiences of individuals and what they learn from others in their environment, especially from members of the community.

Since man is at the very centre of existence in African worldview, it follows then that his existence bridges the gap between God on one hand, and the environment on the other. Thus, man plays an active role in nature and he is also seen as the express image of the Supreme Creator. He actively participates in the mysterious forces which keeps and propels the universe.

Mbiti asserts that, “even inferior beings such as inanimate beings and minerals are forces which by reason of their nature have been put at the disposal of man, of living human forces or of man‟s vital forces”.³⁷

An African sees in man the living force, i.e. the force or the being that possesses life that is true, active and full. Man therefore in African worldview is the most powerful among created beings. He finds his essence in his participation to a greater extent in the force of God. Man (living or dead) can directly reinforce or diminish the being of another man since all force can be strengthened or enfeebled. Man therefore, grows, develops, acquires knowledge and in the process, increases his force or vitality. But this does not mean that man is a god or can ever assume the status of a god. It doesn‟t matter how sophisticated man becomes in his knowledge acquisition, he is still a force that is dependent on the greatest force which is God.

The reason why man cannot operate independently of God in traditional African worldview is because he needs knowledge and wisdom from God and thus passes through intermediaries such as diviners, witch doctors, sorcerers and so on to get it through the living-dead which are believed to be nearer to God and in a realm of perfect knowledge. This is also why the individual man is lost in the community and his actions can affect the community either positively or negatively. It must be emphasized also that, however powerful man is, at a point in

93 time he will lose his vital force and come to an end in the complete annihilation of his very self known as death. Death however, is the door that leads to the realm of the spirit where the dead lives on. Ontologically speaking then, man is the peak of cosmic perfection and he bears rules in the material universe.

Man‟s ultimate destiny in traditional African worldview is premised on several factors such as God, fate or himself.³⁸ This power is invisible and metaphysical as it controls the activity of individuals in such a complex unfathomable way that is thought of as determined in advance.

Following this, Iroegbu observed that “… for the African, nothing occurs in the physical that does not root itself in the spiritual (metaphysical). The spiritual dimension of reality holds as the foundation of the physical world”.³⁹

From the foregoing exposition of man in African worldview, the similarities and differences as conceived by the Westerners becomes evident. Scholars like Aquinas, Mills, and others accept that man is endowed with the faculty of reason with freedom of choice and responsibility. But current controversies may arise as to whether man is a created being or he evolved naturally thus whether he owes his existence to a Supernatural Being outside of himself.

Let us now examine the other aspects of forces in the hierarchy after man.

3.2.3 Plants, Animals and Minerals

The natural environment or habitat houses man, plants, animals and various mineral deposits. Man is seen to be co-habiting with the environment and forces permeate everything in the natural habitats. Unlike the West where dominance and conquering the environment is common place, the African cosmology is one that is spiritual and complements man. According to Sussy Gumo et al:

94 Humankind, according to the African thought and belief, is not an

isolated creature. Humanity is only part of the universe which is full of animals, plants and inanimate objects. All these components are related to each other in various ways, and all these are dependent on the supreme God for their appearance and their continued existence. The African spiritual worldviews create respect for nature, reverence for hills, forest, animals, and rivers.⁴⁰

Traditional Africa has a high regard for certain animals because it is believed that the ancestors communicate with the living through them. Spirits are believed to operate in the human world of animals, birds and fishes. This is the reason why certain animals cannot be killed or eaten in some African communities because there are shared relationship between animals and humans, animals and the deity, humans and humans, nature and humans, the dead and the living. These animals are totemic and have taboo attached to them. By that, they become sacred just like other non-human components of nature. Mbiti asserts that “…man is the centre of this ontology, the animals, plants and natural phenomena and objects constitute the environment in which man lives, provides a means of existence and, if need be, man established a mystical relation with them”.⁴¹

The religious practices of the Africans seek to maintain the harmony and balance that exist in nature, reality, and the natural community of things in which gods, deities, spirits and ancestors are made manifest. Thus, traditional Africans see mountains, trees, rivers, and different animals as representations or embodiment of deities or spirits, and as such, they are divine, sacred, and are given due reverence. Ikuenobe avers that:

Natural objects have religious significance, and as such, they are treated by humans with reverence. Africans believe that rites such as pouring libation, praying, and making sacrifices and offerings in shrines, which are usually natural objects, are some of the ways in which humans are in communion and fellowship with the spiritual world, the sacred and divine. Some shrines are at the bases of trees, mountains, and banks of rivers which are adorned with gifts of natural objects, and usually, sacred animals are sacrificed and offered to the deities that are embodied in these natural objects.⁴²

95 Africans hold the belief that spirits dwell in the woods, bushes, forests, rivers, and mountains or just around the villages as custodians of the sacred laws of nature. Thus most plants have healing potency and can increase the life force of man or diminish it. Man then avoids the ones that can bring harm to him, while taking advantage of the ones that can increase his life force. All of these are possible because of the place of forest in the environment for without it, there will be no trees, shrubs and other plants. Every other thing will be bare sand, stones, mountains and a natural landscape without the beauty of forest and trees. Thus, M. O.

Ikeke further opines that:

A landscape without forest will greatly harm human health as one of the essential elements that take carbon dioxide from the atmosphere and produces oxygen for human survival is lacking.

The forests are not only important to human life, but also important for the survival of other non-human lives and species that depend on the forest environment for survival and flourishing.⁴³

The African worldview of forest is one that cannot be isolated from its cosmological view of reality since reality is seen as an integrated and interrelated web. Since there is no pure and absolute dualism in the African worldview, the forest is an Integral part of the African, a gift bequeathed by the Supreme Being. The forest plays significant role in the sustenance of not just man‟s life-force but that of the world. This understanding can forge an argument for the conservation of the forest as an exclusive contribution from African worldview.

For the African, nature incorporating the forest and plants is sacred. Plants are hereby infused with potent life forces beneficial to man and the entire cosmos. The sacredness of certain forests is common knowledge in African worldview. This is so because it is believed that some forests are the habitat of ancestral spirits since they serve as burial sites of kings and chiefs.

It is also believed that some evil or malignant spirits inhabits these forests too hence one could easily disappear if the entrance is wrongly done without appropriate rituals. The same applies to fishing in certain lakes or rivers and hunting for animals in the forest. There is also the belief

96 where in entering a strange spot in a forest, one is not permitted to make any comment so as not to anger the ancestral spirits of the region.

Furthermore, some trees are seen as sacred so that they need not be fell down or touched with an axe because it is believed that there are spirits inhabiting them who will be very upset and that can bring about calamity to the community. This is why it is common place to see trees in some communities that have existed for so long a time, some very gigantic with an aura that is breathe-taken. The explanation for this is premised on the grounds that most aspects of nature are perceived as kin, and are endowed with consciousness and the power of ancestral spirits.

Trees, animals, insects and plants are all to be approached with great caution and consideration.

Regarding minerals, the same worldview applies. The environment or nature is endowed by God with abundant mineral resources such as mountains, hills valleys, rocks and other mineral deposits like bronze, iron ore, gold, silver and so on. These are used in art work that also mimic the gods and preserve the sacredness of the spiritual dimension of African reality and for economic reasons. They are deposits that come with the intelligent creation of the world. This is why “all life, spirits, humans, animals, plants, trees, oceans, rocks and so on come from God.

They depend on God the creator for their existence and sustenance.”⁴⁴

The African is conscious about the minerals that are in the environment. He sees them as the benevolence of the creator towards making the environment to be rich and endowed.

However, there is no distinction between object and subject as the Africans do not believe that objects exists unknown by a subject or known objectively. Traditional Africans thoughts have no use for the idea of an objective reality that exists independently of its being known by anyone.

Reality is what it is known or experienced by human‟s robust communion with it. Traditional Africans “epistemological views‟ is fundamentally, experientialist, but not in the sense in which