The African Indigenous Lens of Understanding Spirituality: Reflection on Key Emerging Concepts from a Reviewed Literature

Abstract

In this paper, we will present a reflection on reviewed literature on African indigenous understanding of spirituality, highlighting the influence of this concept on notions of the self, motivation and well-being. The indigenous understanding of spirituality is central to the understanding of the self as distinct, but positioned within the relational-collective self. This African indigenous perception of the self is grounded within the autonomous experience of the tenets of spirituality, which is explored in this paper through the lens of self-determination theory. The experience of autonomy, which is represented in this paper as choice and consent, competence and relatedness within spirituality, is considered as an intrinsic motivation factor for African indigenous communities to achieve well-being. Hence, we argue for the relevance of identifying and exploring ways that an understanding of the African indigenous spiritual belief systems, and the various ways that this understanding impacts on well-being for African indigenous communities, can be unearthed and scrutinized.

Motivations for Relationships as Sources of Meaning: Ghanaian and South African Experiences

“…The spiritual/religion domain of life is the second most prominent relational domain to provide meaning to life in the case of three samples as could be expected considering the importance attached to spirituality in African philosophical perspectives (cf., Onyedinma and Kanayo, 2013;Nwoye, 2017;Ohajunwa and Mji, 2018). This is different from findings in other, mostly Western samples as reported by Delle Fave et al (2011), where spirituality/religion is less prominent.…”

“…Nwoye (2017) also believed that, in African culture, there is a link between the self, the community, and the spiritual world, including ancestors, with spirituality being deeply embedded in the development of relationships and a healthy life cycle of Africans (Wheeler et al, 2002;Greeff and Loubser, 2008). Ohajunwa and Mji (2018) highlighted that spirituality is rooted in the connectedness to each other and that well-being is acquired through a harmonious connection with God, other people, and nature. Given previous assumptions, and some empirical findings of the importance of spirituality in the African context, it can be expected that laypeople value vertical relatedness more than what was previously found in Western studies (e.g., Delle Fave et al, 2011).…”

African Spirituality: Unearthing Beliefs and Practices for the Helping Professions

“…Thabede (2008: 239) therefore argued that failure to show them proper respect, invites misfortunes, hence veneration ensures blessings and protection. Hence this deep connection to the ancestors with "dreams and visions seen as coming from the ancestral realm" remains one of the most salient spiritual pathways for receiving messages that influence health and wellbeing" (Ohajunwa & Mji, 2018:2524.…”

“…Hence, Nolte-Schamm (2006) argued that cleansing rituals are also important for the restoration and healing of families and communities as well. An entire tribe may therefore come together or an entire lineage for rituals when challenges are experienced (Ohajunwa & Mji, 2018). Thabede (2008:241) asserted that it was important that social workers acknowledge the importance of cleansing rituals when clients are faced with difficulties.…”

“…Thabede (2008:241) asserted that it was important that social workers acknowledge the importance of cleansing rituals when clients are faced with difficulties. These cleansing rituals can be achieved through various spiritual rites that are believed to facilitate connectedness to God and ancestors, self and others, the earth, plants and animal life (Ohajunwa & Mji, 2018:2525. Another important aspect that emerged in the data was that an African client's belief in witchcraft means that they may attribute their difficulties to the fact that someone is bewitching them.…”