“Eskimo terminology” for kinship derived from
the work of Western anthropologists for the so-
called nuclear family. Because Africans do not
have the concept of a nuclear family consisting of
a father, mother, and child, it would have been
inconceivable for the African sages to arrive at
this type of kinship structure.
The Western family assumes only one mother
and one father, whereas the African family considers
several mothers and several fathers. The Western
family speaks of a son and a daughter as children of
the same parents, whereas the African family sees
the son and daughter of a particular family as the
son and daughter of the larger family. The Western
family speaks of a brother and a sister, whereas the
African family accepts all siblings of the same age
group who are related to the same ancestor as
brothers and sisters. Thus, the idea of first cousin,
second cousin, or third cousin does not exist
because these are only brothers and sisters.
One finds variations in all societies because
human beings have become quite mobile. Thus, to
speak of the African family as if it were static
would be a mistake. Nevertheless, there remain
some core principles that seem to dictate the way
that Africans view family. The family centers on
group continuity and economic production,
male–female complementarity where there is strict
gender role responsibilities, the practice of procre-
ation as a matter of spiritual and community life,
acceptance of children of the same generation as
sons and daughters, and a haven for identity,
nurturing, customs, and traditions.
Molefi Kete AsanteSee alsoChildren; Marriage; Procreation
Further Readings
Diop, D. A. (1991).Civilization or Barbarism.Chicago:
Lawrence Hill.
Forbes, S. (2005).A Natural History of Families.
Princeton, NJ: Princeton University Press.
Oheneba-Sakyi, Y., & Takyi, B. (Eds.). (2006).African
Families at the Turn of the 21st Century. Westport,
CT: Greenwood.
Therborn, G. (2004).African Families in a Global
Context. Uppsala, Sweden: Nordic African Institute.
FAMILYRITES
Every African family is involved in one way or
another in the rituals that sustain the community.
In fact, without the accompanying rituals, a soci-
ety cannot last long. This entry examines several
rituals of ordinary African life.Birth
The human cycle of birth, growing up, marriage,
and death is marked all the way with religious
observances in Africa. Birth is a time of huge
rejoicing. In many cultures, there is a period of
waiting before the celebrations begin, making sure
first that the baby is healthy and strong enough to
survive. The Akamba of West Africa wait 3 days
before slaughtering a goat, at which point the
child is named. The Gikuyu in Kenya have a
period of 4 to 5 days of seclusion for both mother
and child, where only close relatives can visit.Naming
Because almost all African names have a clear mean-
ing, naming a child has huge significance. The name
chosen may be influenced by circumstances of the
birth—if it rained, the child’s name will reflect that.
The child’s features may prompt the name to come
from an ancestor or recently deceased member of
the family. The name will be given some time after
the birth. The Akamba choose a name on the third
day, whereas the Wolof in coastal Senegal choose a
name 1 week after birth.Puberty
The move from childhood to adulthood in tradi-
tional societies is carefully marked and charted.
Most ceremonies involve an element of withdrawal.
Boys or girls are taken away from the community
for a period of instruction. The Akamba and the
Massai in East Africa are just two groups where cir-
cumcision of the boys is the central rite of passage.Marriage
Marriage is another sacred rite of passage, but one
involving all the community. Traditionally, a manFamily Rites 259