Perhaps it was a progression from churches to Muslim temples to metaphysics, or a restlessness or dissatisfaction with churches, or maybe through an introduction to African cultural practices. From Queens, New York, to Washington, DC, from Maryland to Arizona, people of Africa descent follow African ancestral practices.

African spirituality is often dismissed as 'voodoo' though this word is a misnomer - in the language of the Fon peoples of West Africa the term Vodun means spirit. In African Religion and Philosophy, author John Mbiti writes, "Africans are notoriously religious".

Mbiti is stating that African people are aware of the presence of God, and that indeed spirituality permeates every aspect of African life. Indeed, African people have always had a philosophy and concept of a Supreme Being. These concepts are evident in Akan adinkra symbols, such as the Gye Nyame, a symbol of the omnipotence of God. It is also understood that God is all things at all times. This is expressed in the Akan saying "Obi nkyere akwadaa Nyame" (No one shows a child the Supreme Being).

Spirituality is defined as a person's relationship to their Creator. Some may say that African spirituality is not valid because there are no sacred texts, no canon to explain religious doctrine.

African spiritual practices are valid because they are historically consistent - a traditional ceremony practiced by people of African descent in the US may be conducted in more or less the same way in Ghana or Nigeria. However, African spirituality finds its validity in the existence of the community. For African people, "I am because we are, and because we are, therefore I am".

Practices such as 'obeah' and 'rootwork" are often seen as superstitions to be obliterated, but it must be remembered that these are retentions of African spiritual practices that survived even when other cultural practices (such as rites of passage), were forbidden on the plantations.

Though a universal African spiritual system may not exist, African spirituality may be understood through the African worldview, or relationship to the universe. In this worldview, time is not seen as an enemy, an object or "commodity" with an eventual ending. Time in Africa consists of the present, and the long past.

In the present are those that exist - and also the departed, the ancestors. The ancestors (called nsamafo among the Akan, and Egun among the Yoruba) are recognized as playing a vital role in the life of the community. It is said that they have one foot on earth and one foot in heaven. Among the Akan, items such as food, water, and money may be placed in a coffin, as it is thought that the deceased will need these items on their journey to the land of the ancestors.

This retention of African spirituality is very much present within American black communities. Whenever a drink is poured on the ground for those who are not present, it is acknowledgement of sacred time, recognition that those not present in physical form are still considered part of the community.

People of African descent understand that those enslaved Africans who came before us fought, swam, ran, and struggled that we may move forward. A spiritual life grounded in the millennium-old practices of our ancestors in the history of our people provides a solid sense of direction and purpose.

© Febuary 2006 By Afromerica