traditions, the religious phenomenon as such is
generally composed of a practical dimension, a
theoretical dimension, and a sociological dimen-
sion. This entry looks at African epistemology as
it relates to religion, the ways of knowing it and
some major characteristics.
Religion as KnowledgeAny act of worship implies a specific knowledge of
the object of worship, as well as the modus
operandi useful for communicating with the world
of the spirits and the ancestors. In other words,
African traditional religions are made up of more
than rituals and taboos. As creation myths indicate,
African religion is, first of all, a body of knowledge
about the world and the ultimate reality. The con-
cept of epistemology refers to this body of knowl-
edge and its methodology. African epistemology is
a body of knowledge and wisdom and a collection
of methodological principles that enabled the
people of traditional Africa to formulate concep-
tions of a general order of existence, understand the
world as a meaningful cosmos, and take up a posi-
tion toward it. It is a general theory of human exis-
tence that enabled people to settle as harmoniously
as possible the disputes that mar human relation-
ships, build cities and farm the land, educate their
children and build important social institutions,
and, especially, articulate a type of religion that
provided people with the ultimate meaning of life
and ensured the stability of African societies for
millennia. It is this knowledge that defines the
African conception of God and the afterlife, as well
as the proper mode of being religious in this world.
This body of knowledge and wisdom constitutes
what we refer to here as African epistemology.
The earliest written documents that shed light
on African epistemology are found in Kemet, espe-
cially in the definition of the philosopher from the
Antef inscription (12th dynasty, 2000–1768 BC),
Instruction of Ptahhotep (25th century BC), the
Instruction of Nebmare-Nakt (Papyrus Lansing,
12th century BC), the anonymous Instruction
recorded on papyrus Chester Beatty IV (12th cen-
tury BC), and the ethical teaching of Amenemope.
These texts articulated that fundamental “African
path to knowledge” we find expressed elsewhere,
including in Zera Yacob’s “Hatata,” the current
Bwino epistemology of Bantu Philosophy, and the
Ofamfa-Matemasie epistemology of the Akan, to
name but a few examples.
In most parts of Africa, this epistemology is
expressed in a variety of ways in oral traditions,
especially proverbs, myths, folktales, folk songs,
art, social institutions, traditional medicine, divi-
nation systems, family values, ethical principles,
and the symbolic language of rituals.
It is worth noting that, in many creation myths,
God is presented as the ultimate scientist who pro-
vided the early human communities with scientific
knowledge and technology needed for farming,
hunting, fishing, building houses, and organizing
political and social institutions. Indeed, in Luba cos-
mology, the first couple is called “Kibumba-bumba”
and “kyubaka-ubaka.” The first mother of
humankind was endowed with the scientific knowl-
edge of pottery (kubumba) while her husband
received the science of architects and builders
(Kubaka). Shakapanga (the creator) is praised as
“Kafula moba” (the blacksmith who makes the
sun). In African worldview, God is therefore viewed
as the ultimate source of knowledge. But how do
Africans access knowledge, and what is the speci-
ficity of African ways of knowing?Ways of Knowing
For the sake of clarity, it may be argued that
African epistemology comprises four basic ways
of knowing, which can be grouped in three
categories, the natural, the supernatural, and the
paranormal path knowledge. First, there is a
supernatural path of knowledge. Here, human
beings gain knowledge through the help of some
supernatural powers. This cognitive mode com-
prises Divination (Lubuko) and Revelation (mes-
sage revealed in dreams and visions).
These two cognitive modes are characterized
by the intervention of supernatural beings (i.e.,
spirits, ancestors, dead relatives, Gods and
Goddesses) who impart knowledge to humans
directly (case of dream or vision) or indirectly
through mediums, diviners, animals, extraordi-
nary life events, or natural phenomena that
require a special kind of interpretation.
The second epistemological path is that of
“Natural cognitive modes.” Here, knowledge isEpistemology 243