idea of destiny is well developed. A good destiny
is Olori-re, whereas a bad destiny is Olori-
burukain Yoruba. Among the Yoruba, the idea
of destiny is calledipinori, the ori’s allotted part.
The Yoruba believe that one receives this in one
of three ways. A person may kneel and choose
his destiny; this is called A-kunle-yan, that
which is chosen. One may kneel and receive his
destiny; this is calledA-kunle-gba, that which is
given. One may have a destiny attached to him,
that is, A-yan-mo. Both the Akan and the
Yoruba believe that, although in theory the des-
tiny is unalterable, in practice there are some
factors that can influence it for good or evil. A
person may consult a divinity to have a good
destiny maintained or prolonged. The Yoruba
believe that a good destiny that is accompanied
by a bad character is disaster. Among the Akan,
it is said thatOpanyin ano sen suman, that is,
the words of the elders, is worth more than any
amulet or charm.
In conclusion, destiny is not a fatalistic concept.
People work to have their destinies prolonged
and changed. It is only the inexplicable traits of
humans that are explained by destiny. In the
African world, humans are not the masters of
their own lives or the universe; they are benefi-
ciaries. How to live in the world is the job of
the individual who is aware of his destiny. The
universe has existed long before humans and
will exist long after humans; it is important to
maintain the idea of humility even as people
walk upon the Earth. The Akan say the Earth is
Asase Yaa, a sacred place, and must be walked
on carefully.
Thus, the idea of destiny among Africans, espe-
cially as seen in Akan and Yoruba areas, is one
that claims the Supreme Deity set in motion a cer-
tain path for the universe and humans at the
beginning of creation. How one goes about nego-
tiating his or her path can determine how pleased
one is with the adventure of life. Therefore,
respecting the ancestors, claiming dignity-affirming
actions, following the proper rituals, and remem-
bering in humility the importance of character are
at the center of embracing destiny.
Molefi Kete AsanteSeealsoEsu, Elegba; Predestination
Further Readings
Awoonor, K. (1975).The Breast of the Earth:A
Survey of the History, Culture, and Literature of
African South of the Sahara. Garden City, NY:
Anchor Press.
Bascom, W. (1969).The Yoruba of Southwestern
Nigeria.San Francisco: Holt, Rinehart & Winston.
Berglund, A. (1976).Zulu Thought Patterns and
Symbolism. Bloomington: Indiana University Press.
Blyden, E. W. (1905).West Africa Before Europe:And
Other Addresses Delivered in England in 1901 and
1903. London: C. M. Phillips.
Bockie, S. (1993).Death and the Invisible Powers:The
World of Kongo Beliefs.Indianapolis: Indiana
University Press.
Chivaura, V., & Mararike, C. R. (1999).The Human
Factor Approach to Development in Africa. Oxford,
UK: Blackwell.
Gelfand, M. (1962).Shona Religion With Special
Reference to the Makorekore. Cape Town,
South Africa: Rustic Press.
Griaule, M. (1956).Conversations With Ogotemmeli:
An Introduction to Dogon Religious Ideas(R. Butler,
A. Richards, & B. Hooker, Trans.). New York:
Oxford University Press.
Gyeke, K. (1996).African Cultural Values:An
Introduction. Philadelphia, PA: Sankofa.
Idowu, E. B. (1962).Olodumare:God in Yoruba Belief.
New York: Wazobia Press.
Magesa, L. (1997).African Religion:The Moral
Traditions of Abundant Life. Maryknoll, NY: Orbis.
Mazama, A. (2002).The Afrocentric Paradigm. Trenton,
NJ: African World Press.
Mbiti, J. S. (1989).African Religions and Philosophy.
London: Heinemann Educational Publishers.
Opoku, K. A. (1978).West African Traditional Religion.
Accra, Ghana: FEP International.
Tempels, P. (1967).Bantu Philosophy. Paris: Presence
Africaine.
Thiongo, N. W. (1981).Decolonizing the Mind.
Portsmouth, NH: Heinemann.
Thiongo, N. W. (1998).Penpoints,Gunpoints,and
Dreams:Towards a Critical Theory of Arts and the
State of Africa.London: Oxford University Press.DIASPORA
Diasporais a term used to describe communities
of people, often taken away from their homelandsDiaspora 199