By David Maillu
Published December 11, 2017
Worship through femininity is central in African culture.
In order to understand this better we must consider the leading African legend regarding the genesis of the world, human life and all other lives. In that legend the Sun, a genderless force, is presented as the supreme creator. Hence, the Sun is a supreme divinity.
The legend, particularly published by ancient Egyptians, presents the beginning as the First Day when Sun rose in the east, passed across the sky and set in the west.
Quoting the active genesis of Sun: “I’m Chepera at the dawn and RA at noon and TUM in the evening.” After the coming into being of SUN’s, SUN proceeded to create the wind, SHU, and the rain, TEFNUR. It was then that SUN ordered the rise of the earth, GEB , above the waters of the sea. After SUN called for the existence of the EARTH as the third creation, SUN’s fourth creation was GODDESS. That GODDESS was the arch of the sky stretching over the earth with her feet on one horizon and her hands on the other.
In that legend the whole spectrum of the sky is perceived neither as neuter nor as male but as FEMALE. Translated into modern understanding, the African legend has it that the creation of WOMAN preceded the creation of MAN. This is unlike in other non-African Religions where MAN is presented as being the first creation and WOMAN presented as being the second creation or an after-thought creation.
This African order of creation where FEMALE comes first and MALE follows has great cultural interpretations and consequences in the definition of the role of feminine divination and what impact that definition has over the interplay of MAN and WOMAN in ordinary life. That definition starts with the acknowledgement and appreciation that WOMAN is the conceiver and bearer of both sexes; hence WOMAN’s natural contribution to life is superior to MAN’s contribution. Consequently, WOMAN deserves more respect and attention than MAN does. That, however, doesn’t devaluate or explain away the importance of MAN in the axis of life.
One should set off this address by acknowledging one very important thing. That African languages share a common pronoun for both HE and SHE. In Kiswahili language the word anaenda means “he-or-she” has going.
This language structure contributes to a particular line of thought and action of life. For example, in matters of divination, it brings on board the author of divinity as a being which is neither male nor female: a Supreme Force involved in creation. This is Religion and in Religion God becomes the subject of discussion here and prime role of WOMAN in that field. That Supreme and universal Force is not there for historical purpose. It is not a static Creator. It is the Supreme Force behind all creations; creations which were, creations which are today and creations which will be in future.
Everywhere in the universe is that Supreme Force’s home and paradise. That active Force is emulated by activities of living beings where MAN and WOMAN, if and when they want, can tap that Energy for their creativity by plucking their spiritual element into the socket. This is praying in ordinary language. It responds to noble requests of its creation. This Supreme Force is the author of life and death. It is a Force which cannot be blamed for man’s mistakes. It doesn’t promise any individual particular favour of good or bad life. It is not “my God” but “our God.” That universal Force is both physical and non-physical. On the ground it is not just a matter of belief but a super spiritual asset.
It is within this context that spiritual activities of Woman and Man can be defined and understood.
When colonial powers and missionaries from Europe invaded and colonized Africa they brought with them their Religion founded on the Bible. But when they wanted to translate the Bible for African spiritual consumption, they met the literal problem of He and She expressed by a common pronoun which outlawed the gender definition of God. They asked, “If Africans have this problem, what pronoun for God shall we use in the translation? Of course, they decided to use HE which automatically became an aberration of the African concept of God as a Force; hence neuter.
To the African Woman that concept of God being male devalued, humanized and made a caricature of the Supreme Force. In promulgation of that Religion a male God becomes a pride to men but a biased God towards women. Religious rituals at the African shrine, where necessary, are conducted by both Man and Woman of age beyond procreation and sex activities. Hence, colonial spiritualism hijacked WOMAN’s spiritual supremacy. Both Christianity and Islam religions are dominated by men as their founders; hence Jesus and Mohammed. It is only logical from that point that God should also be a male. African religion had no founder other than Nature and Nature is God.
Woman is the mother of Religion and Man is the father of Religion. Basil Davidson says of Religion in Africa: It has become clear that Religion was, or is, much more than a mere “comfort” or useful function in traditional structures based on ancestral charters fashioned by the imperatives of daily life, and fastened by a corresponding moral order. We are really faced here with strictures of belief which are not mandatory in a social sense but also explanatory in material one, and, as such, are basis of rational thought