University of Ibadan in Nigeria, the University of
Legon in Ghana, and the University of Makerere
in Uganda. Since then, there has been a vigorous
study of the subject, and this has helped bring
about a renewed awareness and appreciation of
the dignity of the African religious and thought
system. African religion today enjoys dynamism
because it is regaining followers in both Africa
and the Diaspora.
Aloysius M. LugiraSee alsoAnimatism; Animism
Further Readings
Idowu, E. B. (1973).African Traditional Religion:A
Definition. London: SCM.
Karenga, M. (1989).The African American Holiday of
Kwanza:A Celebration of Family, Community &
Culture. Los Angeles: University of Sankore Press.
Lugira, A. M. (2001). Africism: A Response to the
Onomastic Plight of African Religion and Philosophy.
InReligion and Theology:A Journal of
Contemporary Religious Discourse(pp. 3–9). Leiden,
Netherlands: E. J. Brill.
Lugira, A. M. (2004).African Religion:World Religions.
New York: Facts on File.
Mbiti, J. S. (1999).African Religions and Philosophy.
Oxford, UK: Heinemann Educational Publishers.
AFTERLIFE
The idea of the Afterlife first appears in ancient
literature in ancient Kemet. In the Maatian tradi-
tion of ancient Egypt (Kemet), the afterlife played
a central role; the people of Kemet called itwHm
anx(wehem ankh), repeating life. It was consid-
ered a spiritual and ethical goal and a reward for
a righteous life on Earth—in a word, the divine
gift of immortality. Moreover, a theology of
“coming forth” evolved, which contains several
basic concepts and is found in various sources,
including funerary texts and autobiographical
texts. The funerary or mortuary texts that provide
a vivid portrait of the Maatian afterlife include the
Pyramid Texts, theCoffin Texts (The Book of
Vindication), and theBook of the Coming Forth
by Day, commonly called in EgyptologyThe Book
of the Dead. Other sources include the more eso-
teric texts such asBooks of the Underworld.
The Maatian concept of afterlife or immortal-
ity and the theology that undergirds and informs
it can be discussed under five headings: (1) resurrec-
tion, (2) ascension, (3) judgment, (4) acceptance,
and (5) transformation. This entry describes each
of those phases.Resurrection
The concept of resurrection is rooted in the tenet
that everyone will rise from the dead and be
judged worthy or unworthy of eternal life. This
evolves from the narrative of Osiris, the divine
spirit, who was unjustly murdered, raised from
the dead, and, because of his righteousness, given
eternal life. Through this spiritual act, each person
was given the possibility and promise of resurrec-
tion and immortality through righteousness.
Thus, in the Book of Vindication, the resur-
rected one declares, “I die and I live for I am
Osiris.” Moreover, the texts say, “O’ seeker of
vindication, the earth opens its mouth for you; it
opens its jaws on your behalf.” Also, thePyramid
Textssay, “Rise up O’ vindicated one. Take hold
of your head. Gather together your bones; collect
your limbs and shake the dust from your flesh.”Ascension
Next, the concept of repeating life involves ascen-
sion. Whereas resurrection is rising from the dead
or “waking up,” ascension suggests rising into the
heavens. Indeed, the Book of Vindicationsays,
“Hail vindicated one. Come that you may rise up
in the heavens.” Or again, it says “the doors of
heaven are opened [to you] because of your virtue.
May you ascend and see Hathor [Divinity of
Love, Divine Mother].” Several modes of ascen-
sion emerge from its depiction in the texts.
The first is rising as a spirit. Thus, inThe Book
of the Dead, it says, “You ascend into the heavens,
you cross [the firmament].” Other means are
ascending by “lifting up” or via a ladder or stair-
way that is placed for the departed to ascend into
the heavens. TheBook of the Deadsays, “You are
lifted up into the heavens...you rise...on the
path to everlastingness on the way to eternity.” The14 Afterlife