The arrival of Christianity in Limba Country and it effects

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What is African Traditional Religion?

African Religion is even more difficult to define (Mbiti 1989a:15). Scholars interested in the study of ATR have used several terms in their efforts to define ATR, namely: ‘Primitive/Tribal Religion’, ‘Animism’, ‘Dynamism’, ‘Totemism’, Fetishism and Naturism. These terms have been strongly challenged as inadequate, derogatory and prejudicial (Mbiti 1989a:7. Cf. Parrinder 1962:20-23; Magesa 1997:19-22). When closely studied, it is apparent that elements of each of these designations82 are found in ATR, but any of these terms address only a minute fraction of African religious beliefs and should not be therefore considered adequate on its own as description of ATR.

What is Limba Religion?

In the words of an interviewee, “Religion is what we call Dina (“a way of life”). It is our culture (dina/namu/mab]r]).”89 In Limba the word Dina means both “Religion” and “Culture”. This makes it hard to draw a dividing line between the sacred and the secular. The Limba believe that God not only created them, he also instituted their culture and showed them “how to grow rice, tap palm wine, make sacrifice, exercise their strength, and cook food; it was he who travelled around to find a wise and kind man to be the first chief … He was and is behind all the institutions and values of Limba society” (Finnegan 1965:108). In this regard, Limba Religion is typical of ATR, “there is no sharp dividing line between sacred and secular such as is usually assumed in Europe.

Components of Limba Religion

The Limba believe in four types of spirits: the Supreme Being, Angels, the Ancestors, and Non-Ancestral Spirits. A majority of the Limba have categorised these spirits according to a scale of preference.94 At the top of the scale is the Supreme Being. Next are the angels, and the ancestors. Most Limba place the angels just above the ancestors, but a few reverse this order (cf. Finnegan 1965:107-16; 1967:19-22).95 Non-ancestral Spirits are ranked fourth in the Limba worldview.

Kanu Masaraka

Another name of Kanu that is used somewhat less frequently is Kanu Masaraka138 (“God of Sacrifice” or “God who accepts Sacrifice”).139 This name is probably derived from the word saraka (“sacrifice”), and is often used to distinguish between Kanu above and Kanu below. Kanu Wobekede is Kanu Masaraka who accepts sacrifice (saraka) while Kanu Wopothi does not deserve sacrifice.140 Sacrifice is the primary means through which the Limba stay connected with Kanu.

Attributes of Kanu

An attribute is a quality regarded as a natural or typical part of someone or something. The attributes of God then are the qualities which constitute his nature and are characteristic of who God is. These attributes comprise his intrinsic, eternal and moral characteristics,143 and should not be confused with his activities.144 God’s attributes are not humankind’s conceptions projected upon him (Erickson 1992:79), but are eternal and cannot be separated from his being and essence.

TABLE OF CONTENTS :

• SIGNED DECLARATION
• ACKNOWLEDGEMENTS
• SUMMARY
• KEY WORDS AND PHRASES
• CHAPTER ONE Introduction
  • 1.1 Objectives of this Study
  • 1.2 Structure
  • 1.3 The arrival of Christianity in Limba Country and it effects
  • 1.4 The situation of the NPLC
  • 1.5 Present academic context
  • 1.6 The origin of this study
  • 1.7 Fieldwork
    • 1.7.1 Interviews and Consultant Data
    • 1.7.2 Interview Protocol
    • 1.7.3 Research questions and Rationale
    • 1.7.4 Language
    • 1.7.5 Editing the Data
  • 1.8 Outline
  • 1.9 Conclusion
• CHAPTER TWO Socio-History of the Limba
  • 2.1 Introduction
  • 2.2 Sierra Leone and the Limba
  • 2.3 Origin
  • 2.4 Traditional Homeland and Outside Settlements
  • 2.5 Language and Nomenclature
  • 2.6 Political and Administrative Structures
  • 2.7 Economy
    • 2.7.1 Agriculture
    • 2.7.2 Micro Business
  • 2.8 Other Socio-cultural Characteristics
    • 2.8.1 Household and gender Roles
    • 2.8.2 The Compound and Beyond
    • 2.8.3 Respect
    • 2.8.4 Social Courtesies
  • 2.9 Conclusion
• CHAPTER THREE Definition and Components of Limba Religion
  • 3.1 Introduction
  • 3.2 What is Religion?
  • 3.3 What is African Traditional Religion?
  • 3.4 What is Limba Religion?
  • 3.5 Components of Limba Religion
  • 3.6 Conclusion
• CHAPTER FOUR Supreme Being
  • 4.1 Introduction
  • 4.2 Names of God
    • 4.2.1 Kanu Masala
    • 4.2.2 Kanu Kabekede/Wobekede/Kathinthi
    • 4.2.3 Kanu Wopothi
    • 4.2.4 Kanu Masaraka
  • 4.3 Attributes of Kanu
    • 4.3.1 Omnipotence
    • 4.3.2 Omnipresence
    • 4.3.3 Omniscience
  • 4.4 Activities of Kanu
• CHAPTER FIVE Angels
• CHAPTER SIX Ancestral Spirits/Ancestors
• CHAPTER SEVEN Non-Ancestral Spirits
• CHAPTER EIGHT Humankind
• CHAPTER NINE Sin and Salvation
• CHAPTER TEN Sacred Specialists
• CHAPTER ELEVEN Conclusions

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FUNDAMENTAL CONCEPTS OF LIMBA TRADITIONAL RELIGION AND ITS EFFECTS ON LIMBA CHRISTIANITY AND VICE VERSA IN SIERRA LEONE IN THE PAST THREE DECADES