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Juju Church or Church in Juju
By Kofi Akosah-Sarpong
The traditional Ghanaian spirituality front is lousy. It
is a soup of almost all the main religions in the world
dancing in the traditional spirituality pot without
giving any credence to the mother of all spiritualities.
Sometimes it looks confusing, sometimes clear. Sometimes
even the dreaded juju is found in churches, reflecting
the fearful spiritual dance in the sometimes perplexed
spiritual terrain. Most Ghanaians, whether Christians or
Moslems, still practice traditional spirituality –
sometimes consciously, sometimes unconsciously. The
awfulness comes from the fact that while most Christian
churches use the Bible to put down traditional
spirituality, they secretly appropriate it gleefully.
“Hypocrisy” in the Ghanaian spiritual topography is the
right word.
Privately, most Christian Spiritual Churches go further
by appropriating the occult aspects (juju, among others)
of traditional spirituality for their operations in
order to go a bit nearer to the deep spiritual hunger of
Ghanaians. But in the higher schemes of the broader
African cosmological thought, juju, with its negative
supernatural powers and fearful rituals, isn’t part of
African religion – it is at the fringe and generally
seen as “evil,” “negative,” “destructive,” and
“counter-productive.”
So when the Accra-based Daily Guide reported that one
Collins Agyei Yeboah, pastor of one of the booming
spiritual churches Ghana-wide, has employed the
spiritual services of a towering traditional priest,
Nana Kwaku Bonsam, to establish a Vision Charismatic
Chapel, it wasn’t a big deal. What was sensational was
Collins Agyei Yeboah losing his alleged “spiritual
powers” because Nana Bonsam has gone to retrieve the
paraphernalia of traditional spiritual rituals he made
for Yeboah to establish his church.
The question is why should a Christian priest, Yeboah,
appropriate negative juju rituals to establish a church
which is supposed to be a positive venture? Was it
actually juju or positive traditional spiritual rituals
made for Yeboah for the good of his church? What are the
implications not only for the worshippers of Vision
Charismatic Church but the broader progress of Ghana?
Why didn’t Yeboah appropriate the normal principles of
African cosmology such as prayers, views of causality,
or the order of the visible and invisible world to set
up his church as others in the western hemisphere have
done in places like Cuba or Brazil or Surinam with names
like Santeria or Candomble where African faiths have
been mixed with non-African spiritualities?
Despite the difficulty of reading Yeboah’s mind, his
mixture of juju, if the Daily Guide report is anything
to go by, with Christianity confirms the already held
view among Ghanaians that at the root of most Christian
Spiritual Churches is traditional Ghanaian spirituality.
But they do not give credence to it openly and this has
impacted negatively on Ghana’s development process. Here
either traditional spirituality or Christianity or Islam
is a development issue and any ensuing confusion
emanating from either of them has implications in
Ghana’s progress. By giving credence to traditional
spirituality, Christian spiritual churches will help
refine some of the inhibitions within traditional
spirituality and help it grow as all religions in the
world had, starting from the primitive and despicable
position and constantly refining themselves.
Instead, the Spiritual Churches constantly bash
traditional spirituality so much so that it is as if
Ghanaians have no innate spirituality or their innate
spirituality is “evil,” “pagan,” “primitive,” “heathen,”
“despicable,” “fetish,” or “backward.” The global
prosperity precedent is that stable spirituality of all
forms and not the confused spiritual state in Ghana
today, spur progress, as Max Weber’s Protestant Ethic
and the Spirit of Capitalism indicates of Europe. The
same but traditional spirituality of Southeast Asians
drive their progress, as the America social scientist
Ronald Inglehart tells us.
But Ghana is stuck between the enhancement of its
traditional spirituality and its progress and
Christianity and Islam, with the very Ghanaians beating,
demeaning, and denigrating their original traditional
spirituality and in the process opening their souls to
spiritual confusion. Fifty-one years after freedom from
colonial rule, there is still immense schisms between
traditional Ghanaian values and the ex-colonial
neo-liberal ones without any decisive attempts to
harmonize the two as the Southeast Asians and others
have done.
And the spiritual life of Ghana is one aspect.
Nowhere do we see this more than the spirituality that
drives Ghana. There is the traditional spirituality
battling Christianity and Islam, with the public domain
so ashamed of the traditional spirituality that it is
not mentioned in any critical spiritual, educational,
religious and moral discussions in relation to Ghana’s
progress. Just imagine President John Kufour ordering
the Education Ministry to insert Christian morality into
the new education curriculum without doing same for
traditional morality. But the rupture is more with
Christianity, with its avowed mission to convert and
civilize the traditional “primitives.” A long while ago,
Islam conversion of Africans had come with immense
bloodshed. Despite this apparent rupture, most Ghanaians
still access traditional spirituality, especially when
confronted with dare life challenges.
As a result of the disharmony between Christianity and
traditional spirituality, now and then, as the Collins
Agyei Yeboah-Nana Kwaku Bonsam spiritual row show, a
commotion in the Ghanaian spirituality front, with the
confused citizenry, who appear not to understand African
spirituality deeply enough because of its immense
pollution by colonialism and its Christianity appendage,
falling over each for spiritual balance in the face of
poverty and distress. Despite all this African
spirituality is a great survivalist, midwifing itself,
mystically, and other spiritualities globally. In Peter
Paris’ The Spirituality of African Peoples: The Search
for Common Moral Discourse, there is the indication that
African traditional “understandings of God, ancestral
spirits, tribal community, family belonging,
reciprocity, personal destiny and agency, have not only
survived great cultural upheavals but remarkably even
been enriched and enlivened.”
Such tenacity by Ghanaian/African spirituality may
explain why, as the traditional priest Nana Kwaku Bonsam
told Daily Guide, despite the hypocrisy of Ghanaian
churches; they secretly access the cosmology of
traditional spirituality to enhance their churches and
that some of these churches survive at the mercy of
traditional spirituality. Remove traditional spiritual
paraphernalia from most Spiritual Churches and they will
collapse, as Yeboah’s Vision Charismatic Church
situation demonstrates. In fact, at the more global
level, Ghanaian churches’ appropriation traditional
spirituality is nothing to write home about – just look
at the mixture and rapid growth of African spirituality
and Christianity in Brazil, Cuba and other parts of the
western hemisphere.
Theologians explain that African spirituality has,
directly or indirectly, “influenced” the three main
Western religions – Christianity, Judaism, and Islam –
and their use of the words “pagan,” “primitive,”
“fetish,” and “heathen,” “become devoid of meaning.” And
as the powerful traditional priest Nana Kwaku Bonsam
would say of Ghanaian Spiritual Churches, some of which
have consulted him heavily before establishing their
churches, “one realizes the enormous debt the Western
religions owe to their African predecessors.”
Kofi Akosah-Sarpong,
Canada, April 13, 2008
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