The use of mixed methods in this thesis

As we appreciate the gains of Western culture and think about its future, it should however not deter us from making an assessment of the problems it has created for the African community and ways through which they may be solved. As an individual learns in the socialisation process for many years, he absorbs and adopts the essentials of his cultural heritage through the influence of his environment. The individual internalizes the arts, beliefs, laws and customs, habits and knowledge in economic, political, social institutions and activities that have been in transmission since the societal existence.

Fafunwa (1991: 13-17) was right in his assertion that a group that lacks the knowledge of its past can hardly have a good sense of direction that imparts on their public and private decisions which lead to greater success. Religion is a determinant of culture. Therefore, it is adversely affected when culture is injured. Africans believe that the Supreme Being has created the divinities and spirits who act as his functionaries in the world. Also in the world are mysterious powers. To be happy and successful demands a close touch with the Supreme Being through constant interaction with the divinities and spirits and the ancestors. This consciousness makes an African man extremely religious. The practical feature of religion also makes it dominate African traditional society. It is interesting to consider how Africans reacted to foreign influences, which came into the continent in the wake of Western civilisation.

Four disruptive forces attacked traditional beliefs and practices in Africa. The explorers who came to open up the so called “dark continent” of Africa to civilisation; the administrators and the imperialists who introduced a new system of government, law and order;

the merchants who established trade (legal and illegal) between Africa and Europe and other parts of the world; and Muslim and Christian

148

missionaries who brought in new religions against the indigenous African religion.

In Nigeria for example, after the introduction of Christianity by the freed slaves in the southern part of the country, the slaves asked and were given missionaries from Europe. This group jointly promoted the spread of Christianity. The explorers, merchants, administrators and missionaries were from a common Christian background which explains why they gave overwhelming support for its spread. Conversion and evangelisation was followed by education, which was effectively used by the missionaries for disrupting traditional beliefs. All new converts were taught Western precepts in mission houses and were encouraged to look down upon their traditional religion. Such men and women became the stars of the community and bade farewell to old faith. They preached against the idolatrous practices of their people. They became friends of the whites and belonged to small social groups, which detached them from their tribal roots. This undermined traditional life and prevented the smooth flow of the African family structure.

In addition, Western medicine and technology also came through the activities of the missionaries. The new drugs improved people’s health, controlled the deadly diseases like small pox and malaria, discouraged superstition and improved the people’s living conditions. The schools established everywhere became the centres of change with the students as vehicles of conveying the new changes to their villages.

This Westernisation exposed Africans to the changes in Europe. After the political sharing of some African nations by the world powers at Berlin in 1885, the European settlers in the name of businessmen, gold and diamond diggers founding of new cities, railway and road constructions, the introduction of new laws and economic systems stood out clearly. These set the pace for African transformation. Opposing societal members were either slaughtered or imprisoned or had their villages burnt down. Africa actually paid heavily for the change, which originated outside and was initially forced on her.

Africa could not be the same any more. Some colonialists developed fully their colonies while others only exploited theirs and did no significant efforts educationally, medically and economically. Though some countries are legally independent, Europe and America has continued her control and influence over Africa especially in economic and religious terms through the aid we receive with attached strings of control.

149 Media in China, America and Japan are also fast making headway. For whatever happens in the above-mentioned countries has its impact on Africa; this is because they are increasingly involved in world affairs.

Lamenting on Western influence in Africa, Mbiti (1969: 218) insists that it has detribalised the African society. The deep undermining of the traditional life is giving way for other identities to take over on the individual and society level. The corporate existence of the family is severely affected. For instance, in a family where children are in the university or have become medical doctors and the parents are peasant farmers, their economic standards, cultural understanding and practice cannot be the same. This manifests in health care, clothing, houses, food and moral behavior.

On the individual level, the detachment from the society to work elsewhere produces dehumanized individuals who are either cut off or separated from corporate morality, customs and communality of the Africans. Though living as individuals in the cities the corporate humanity of their forefathers that makes life meaningful is forfeited.

Therefore, he becomes a foreigner in both traditional and postmodern life.

Politically, the traditional political institutions that existed were either suppressed or destroyed by the colonial masters. With African nationalism, which came after the Second World War, most African states partly removed colonialism but inherited the colonial structure of government. Changes are still expected until the ideal structure of African cultural frame is achieved.

The effect of money economy is far reaching on African continent.

People in the rural areas grow cash crops like cocoa and beniseed while others take up employment. African states believe that their prosperity and progress depend on their economic life. The temptation of receiving economic aid of little amount with attached strings makes it difficult for a meaningful development to take place. Therefore, the richer countries are becoming richer rather at the expense of the poorer ones since they oppose the equal sharing.

Urbanisation, which succeeds rural dwelling, is another aspect of Western culture. In the past, we had fewer cities in Africa and fewer problems; however, today, towns are fast becoming cities and more problems are generated as a result of the massive movement to cities.

People are far removed from the security of the village and offer of sacrifices thereby leaving most functions unperformed.

150

In the religious realm, Christianity and Islam in varied African traditional religion have no common ties. A division now exists between the religious and the secular, which was never found in traditional life.

Some people in cities are today trying to live without religion though the member is negligible. Genuine offices are dying out. For example, hereditary priestly positions are in most cases forfeited for school.

Culturally, the African tradition had a background, which they operated freely but has been changed at the detriment of its values. For instance, traditional regulations and taboos are no longer seriously observed. The culture of computer, radio, television and the internet with pornographic films, individualism of the West have taken over at the expense of communalism and economic competition of mass production, etc.

Consequently, the African man or woman is now living in two worlds:

Western, which was given in part and African culture, which is originated from Africa. For instance, a Christian will be receiving treatment from a western designed hospital for his sickness and would still want to consult an oracle to know the cause of the sickness.

Western culture has also introduced a future dimension of time to Africa, which they work for progress and wait for an immediate realisation of their hopes. People’s familiarity with the scientific approaches to issues in solving their problems is fast replacing the old ones. For example, more patronage is given to hospitals now than traditional medicine men. Thus, the fundamentals of culture, economy, religion, politics and value system is being distorted or replaced by Western value systems and structures.

4.0 CONCLUSION

Culture is the sum total of a people’s way of life and that religion serves as its source and therefore, an integral part of culture – as opposed to the claim by some scholars that they are not related. Culture is a binding force of unity and a pointer to a people’s past, present and future goals.

Culture has positive and negative religio-cultural change towards the rights of women in the post-modern society as a mark of national development.

Towards national development, we emphasise that cultural and religious values encourage orderliness by strict adherence to set regulations that promote productivity, which is an instrument of national development.

Therefore, changes experienced in the two concepts due to their interrelatedness cause improvement or retardation on living conditions depending on its direction of flow, to the positive or the negative.

151

5.0 SUMMARY

In this unit, you have learnt the definitions of culture and African traditional religion. You have also learnt the elements of culture and cultural or moral values as well as its relationship to religion. The role of culture in African traditional societies and national development were also discussed. We successfully argued that religion and culture are closely related hence religious tenets are built on a people’s culture and values.

ANSWER TOSELF-ASSESSMENT EXERCISE The basic components of culture are:

1. Material culture e.g. working tools like axes, hoes, knives, etc. or other instruments like drums, charms, etc.

2. Non-material culture: These are not physical objects but ideas, and abstract things which are not visible. It could be the way of behavior of a people also.

3. Non-material culture could be further divided into: (i) normative dimension i.e. accepted way of doing things in a community; and (ii) cognitive dimension i.e. beliefs, knowledge, values, attitudes of a people, etc.

6.0 TUTOR-MARKED ASSIGNMENT