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The acclaim received by the recently released Ancestral Voices film, produced by Bro. Dalian and Sis. Verona Spence-Adofo, as well as it’s literary predecessor published last year, may suggest a renaissance period for Afrikan Spiritual systems. More evidence can be found in the increasing number of sessions highlighting different aspects of Afrikan spiritual culture such as the Alkebu-Lan Revivalist Movement’s Vimbo Verenga sessions (https://www.alkebulan.org/study/) as well as gatherings held by the like of Starlight Academy and the Temple of Maat & Shrine of Mami Wata (Maa Maat Centre).

 

On the other hand available statistics indicate this may not be the case. Headlines such as “Future of religion in Britain is Islam and black majority churches” (1) as well as Institute of Race Relations data revealing that “almost all the Black Caribbean respondents reported that they were Christian (and) a significant minority of… Africans are Muslim.” (2)

 

Interestingly, if we accept the findings of The Community Report 1996 then the scenario 20 years ago was very different. Less than half (46%) of the respondents followed Christianity, while one in ten (11%) subscribed to African Spirituality. Almost one in five (17%) did not follow a religious system. (3).

 

So one narrative could be that the rise of consciousness coming out of the turbulent 1980s has been stemmed by the march of the Abrahmic religions in more recent times. Ultimately, the issue to address is what purpose/function to these spiritual/religious systems serve?

 

While the number of Afrikans in religions like Christianity and Islam reportedly proliferates, it has not been accompanied by any marked improvement in the condition of Afrikans globally.. If the view is taken that non-Afrikan religions were/are used as tools of oppression that “undermine African civilisation, culture and self-respect” (4) then it would make sense that increased involvement would further entrench our subjugation.

 

But what of Afrikan-centered spiritual systems? It might be useful to explore the structural basis for the aforementioned renaissance. It appears to be the case that Afrikan spirituality is largely accessed at the individualised level, which may limit it’s capacity for social transformation.

 

Historically, some our greatest victories have been founded of Afrikan spiritual advocacy. We can cite examples such as Kimpa Vita and later Mfumu Kimbangu in Kongo or Mbuya Nehanda Charwe Nyakasikana in Zimbabwe and perhaps most successfully in Haiti. The military/political revolution was grounded in the spiritual force of Vodun. As Hougan Boukman Dutty exhorted in his invocation to summon the “irritated genie” at Bwa Kayiman initiate the revolution:

 

“Good God who created the Sun which shines on us from above, who rouses the sea and makes the thunder rumble; Listen! God though hidden in a cloud watches over us. The god of the white man calls forth crime but our God wills good works. Our God who is good commands us to vengeance.

He will direct our arms and help us. Throw away the likeness of the white man’s god who has so often brought us to tears and listen to liberty which speaks in all our hearts.” (5)

 

Since then the political has been paramount as a means agitating for freedom. Recent Afrikan history is replete with revolutionary Marxist/socialist theoreticians who strived to use this as a basis for liberation such as Amilcar Cabral, Maurice Bishop and Thomas Sankara, to name a few. At the pinnacle is the Osgayefo Dr Kwame Nkrumah. Through his philosophy of Conscientism he advanced the notion that Afrika should be enabled to digest its “Western and the Islamic and the Euro-Christian elements” in a way that they “fit into the African personality.” (6)

 

However, Mama Marimba Ani highlights the inherent challenges of such an undertaking:

“Our solution lies in the denial of the European world-view as a basis for human organization… the problem with many of our activist-orgnanisers is that they have mistaken methodology for ideology. Marxian analysis gives us some valuable insights as to the methods we must use in our quest for liberation. But it cannot be a frame of reference, for our world-view tells us that the universe is not primarily matter.” (7)

 

There is also Rastafari, conceptualised Ethiopianist Garveyites to move Afrikan people out the clutches of European oppression:

 

“The pre-eminent role that Rastafari has played for Afrikan people in the world is to chart a road, a course for us to return to our Afrikan-centered sense of self.” (8)

 

However, it may be the case that for many, Rastafari has been moved to within the Abrahamic paradigm and away from it’s original mission, compelling those like Mutabaruka (inspired by the teachings of Rasta Elder/teacher Mortimo Planno) to call for a “new faculty of interpretation” to emphasise Rastafari’s Afrikan-centered roots. (9)

 

Founded thirty years ago, the Alkebu-Lan Revivalist Movement also identified this lacuna in our organising methodology:

“What was still lacking, however, was an adequate emphasis on the need to restore our emaciated spirituality and culture…. What was needed, fundamentally, however, was the institutionalisation of a holistic Afrikan spirituo-cultural order. One which, would permeate every aspect of our lives, engaging us in daily observances and practices, designed to preserve our natural identity, self-pride and morality; thereby recultivating our authentic Afrikan Personality and a synchronised culture. Integral to this, would be the restoration of our communal value system.” (10)

(1) Ruth Gledhill (09/02/2015) in Britain is Islam and black majority churches. http://www.christiantoday.com/article/future.of.religion.in.britain.is.islam.and.black.majority.churches/47716.htm?email=1
(2) Maria Sobolewska (01/06/11) Religion and Politics among Ethnic Minorities in Britain. http://www.irr.org.uk/news/black-deaths-in-custody/.
(3) Robin Walker and Kike O Biye (Eds) (1996) 1996 Black Community Report. Amenta Marketing Ltd. p. 76
(4) Chinweizu (1987) Seasons of White Invaders in Decolonising the African Mind. Pero Press. p. 113.
(5) Jacob Caruthers (1985) The Irritated Genie: an essay on the Haitian Revolution. The Kemetic Institute. p. 22.
(6) Kwame Nkrumah (1970) Conscientism. Monthly Review Press. p. 79.
(7) Martimba Ani (2004) Let The Circle Be Unbroken: The Implications of African Spirituality in the Diaspora. Nkonimfo Publications. p. 51-2.
(8) Mbandaka, Tafadzwa. ShakaRa (15/04/16) The Mystic Revelation of Rastafari.. ShakaRa speaks event
(9) Mutabaruka 2002() A New Faculty of Interpretation https://web.archive.org/web/20170303042611/http://www.mutabaruka.com/newfaculty.htm
(10) Alkebu-Lan Revivalist Movement (2015) Origin & Ethos. https://www.alkebulan.org/originethos/

So we ask the question:

Can we use Afrikan Spirituality in the fight or Afrikan Liberation?

1) Is there a correlation between our oppression and engagement in non-Afrikan spiritual systems?
2) Is there currently a renaissance in Afrikan spirituality?
3) If there is, is individualise engagement sufficient?
4) Is Haiti is viable example for us now?
5) Is Rastafari now considered Abrahamic religiosity or Africentric spirituality?
6) How could we go about institutionalising a holistic Afrikan spirituo-cultural order/value system?

 

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Bro. Ldr. Mbandaka: Resident guest who is Spiritual Leader of the Alkebu-Lan Revivalist Movement and UNIA-ACL Ambassador for the UK and national co-Chair of the interim National Afrikan People’s Parliament.  Bro. Ldr is a veteran activist of over 30 years standing, a featured columnist in The Whirlwind newspaper and author of Mosiah Daily Affirmations and Education: An African-Centred Guide To Excellence.

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