Indigenous Rituals, Panacea for Peace Building, Conflict Management and National Development in Africa

Abstract

Africa continent has a long and complex history and a sociocultural ecosystem imbued with ritual practices that make it particularistic and distinct from the rest of the continents and this has not been appreciated by the global community. Africa as the second largest and second most populous continent after Asia in both respects in the world accounts for about 18% of the world’s human population and is endowed with many indigenous spectacles’ diversities of cultural ritual practices heritage, and spiritual activities. Despite the rich cultural heritage and ritual practices, Africa has remained a hub for conflict in the world’s psycho-political, religious, and economic map. These ritual practices form a matrix in promoting communications, fraternity, and integrations for indigenous self-dignity and identity creation, and collectively convoke a sense of commonality reinforcing social, economic, and cultural ties, and mutually sustaining orientations for enhanced peace-building initiatives, conflict management, and resolution, and a panacea for national cohesion and development within the African space.

1. Introduction

Africa as a continent has several complex multifaceted institutions that have lasted over time, adapting to changing contexts while retaining the core content and functions; holding historical cultural significances and indigenous ritual practices. Africa is endowed with rich indigenous rituals, culture and heritage, and spiritual activities. However, the continent has remained a hub for conflicts in the world’s psycho-political, religious, and economic map of the world [1, 2]. Ritual practices are abstract and reified notions of religion with no consensual definition [3]. Cultural beliefs and practices find expression through rituals, rites of passage or initiation are some most common ritual practices in Africa. Africa is a multi-ethnic and diverse group, language, rituals, and cultural practices are obvious and symbolic in all activities and actions. Africa could be considered a ‘paradox—victorian plenty’, while poverty engulfs the continent. In 2023 alone there are five Military coups and takeovers in Mali, Niger, Congo, Gabon, and Guinea, while Nigeria, Cameroon, Liberia, etc. are riddled with terrorism and religious conflicts farmers and pastoralist conflicts etc. This goes to say that, Africa can be characteristically described as ‘Zeus pandora’s box’ mixed and grilled with continued conflicts, poverty, hunger, disease, civil disturbance, military insurrections, guerrilla warfare, war of attrition, revolt domestic rebellions, corruption, bad leadership, religious intolerance, terrorism, social unrest and political instability which can be seen across Africa, creating humanitarian crises and emergencies which has an adverse effect in peacebuilding and national development as noted by the United Nations High Commission for refugee [4].

The continent of Africa has a long and complex history and sociocultural ecosystem imbued with indigenous ritual practices that make it particularistic and distinct from the rest of the continents. Africa accounts for about 18% of the world’s human population making it the second largest and second most populous continent after Asia in both respects in the world, and is endowed with many indigenous spectacles and diversities of cultural and religious ritual practices giving it a unique heritage [5]. These African ritual practices form a cementing matrix in promoting communalism, mutuality, communications, fraternity, and integrations for indigenous self-dignity and identity creation, that collectively convokes a sense of commonality that reinforces social, economic, and cultural ties, by mutually sustaining orientations for enhanced peace-building initiatives, conflict management and resolution, national cohesion, and development [6, 7, 8].

In its aboriginal nature, Africa and Africa have developed different mechanisms to address and resolve conflicts, security challenges, and development. The values of truth, trust, communalism, sense of identity, democratic ideals, and good governance have significantly influenced the use of rituals in almost all facets of African life because every individual is conscious of the negative implication of failing to keep to terms with the rituals, and taboos. That is why, not much of her conflicts were known not until the invasion of the continent by the Western world. The de-copulation, plundering of African traditional and indigenous economy, social system and technology, religion, and cultural ritual, and the introduction of Christianity and Islam around the nineteenth century gave way to massive exploitation of natural resources and labor force for the accumulation of capital to be reinvested in Europe. This in its true sense affirms that Africa as a continent had a meaningful past before the invasion of the colonialists. African traditional economy was driven by taboos and ritual performance that were cultural obligations and carries with it, serious sanctions and punishment in the event of failure or violation. It is the invasion of the African continent by the so-called European new reformers that hampered the economic, social, and cultural progress in the colonized territories and introduced obsolete forms of social relations that were alien to the natives, thus creating discord between the nationalities and tribes through the implantation of political, economic, military and cultural hegemony. This hegemony has equally contributed in no small measure to undermining Africa’s socioeconomic and religio-cultural development, by the ordering of African cultural, political, religious, and economic features as well as promoting the worst form of alienated individualism, conflicts without a corresponding social responsibility (Rodney). Africans hold tenaciously to their beliefs and practices and observance of rules, customs, and laws are primarily informed by the taboos, cultural and rituals practices, forming moral codes and ethics that hold the society and promote interconnectedness and mutuality [9].

2. Conceptual clarification-African ritual practices

Rituals are cultural emblems of groups or classes’ distinctive way of life. This means, ideas of group embodied in institutions, social relations, systems of belief, mores and customs, the use of objects and material life [10], enigmatic organization of societies, cults, and cultural or religious sects providing valuable insight in all human interactions and relationships. Ohaja and Anyim [3] and Kyalo [11], noted that in African cosmology, ritual practices are routine and symbolic actions and repetitive activities through which connections are made with what is considered to be the most valuable dimension of life. According to Mkenda [6], religion and ritual practices are an aspect of the superstructure of a society. Thus, rituals are features of culture and a variant tapestry of African society. African societies are embroiled in religious and cultural rituals and are collective and integrative elements and forces in all ramifications of the economy, spirituality, and socio-cultural features. Whenever rituals are performed in any community, they affect everybody in the community [12], which means rituals take the force of society and affect every facet of society’s development. Rituals to Africans engender group cohesion and collective consciousness of the people. This assertion according to Hogan [13] and Hinniells [14], views ritual as practical aspects of the cultural and religious life of the people whose admissibility promotes behavioral change, conformity, and socioeconomic drive within the given society. Hogan further asserts that these rituals express sacred values that are harnessed to promote communalism, mutuality, and a sense of commitment and responsibility in terms of association, communication, relationship, trading, and development. African like any other race are social and ritual animals and therefore cannot be separated from it Hinniells [14]. There are both public and private rituals; Public rituals are collective community rituals used to celebrate important events in the social, spiritual cultural, and economic life of the society. It is pervasive and permeates all aspects and facets of a community’s life.

Etymologically, the word or concept of ‘ritual’ is derived from the Latin word ritus, which means “customs” or “rites”, “repeated activities and actions that are always carried out in the same way, and to great extent is part of religious and cultural ceremonies” [15]. It is a repeated set and series of action, social and cultural activities rooted in common and shared values. The Oxford Advanced Dictionary [15, 16] defined rituals as symbolic actions concerning the supernatural beings and the mystical; “actions that are always carried out at particular fixed times, especially as part of religious or other ceremonies. Also, Kyalo [11], Sen [17] and Mbiti [18] noted that ritual is a dramatization of ideals, values, and expectations; a bridge between ideas and practical daily life and culturally-modeled symbolic action, which bears enduring sign and image of a particular culture with its collection and aggregation of values and beliefs. Etim observed that rituals are symbolic and patterned action expressed and communicates some hidden, mysterious and untraceable realities with unknown qualities that would otherwise have remained hidden and unable to express. This explains why it is mostly used in religious activities and ceremonies as a way of bridging the gap between the sacred and the profane. Embedded in rituals too are the answers to esoteric, supersensual and metaphysical questions like the existence of God, the problem of evil and deity, how does healing take place, reproduction, the nature of the soul, life after death, the nature of man, the nature of reality, etc. [11, 19]. It confers status and has a transforming role that is metaphysical, and avenue for making present-in-time and space actions that are futuristic; tacitly providing ground for conquering space and empowering man in his desire to control nature for his advantage [11, 19].

According to Mbiti [18] and Lewis [20]; rituals in African cosmology are performed for certain and specific purposes, events, and time characteristically, such as fertility, farming season, success or failure, illness, productivity, harvest [new yam, festivals] among the Yako [Yakuur] of Southern Nigeria, Fishing ‘agungu’ and ‘Eso’ festivals among the Yoruba of the Western Nigeria, west Africa, also in the Central Africa, Democratic Republic of the Congo, Rwanda, Camerron, Burundi, Zambia, Ghana, Uganda and Malawi etc. The West and Central African ritual and religious practices generally, manifest themselves in communal ceremonies or divinatory and preternatural means and rites in which members of the community, are overcome by force [or ashe, nyama, etc.] [2]. One religious ceremony practiced in Gabon and Cameroon is the ‘Okuyi’, practiced by several Bantu ethnic groups to elevate their consciousness [11]. The people in these countries who follow traditional religious practices often venerate ancestors through rituals and worship the land or a “divinity” through “religious cults” or “ancestral and shrine cults”, respectively for certain and various outcomes [2]. It is important to note that within the African continent traditional religious practices are similar in all attributes and form and this is what make Africa unique and cohesive (Figures 1–3).

Figure 1.

Maiden girls’ rite of passage ritual among the Yakurr people of southern Nigeria. This is a cultural ritual practice that prepares young girls for adulthood. It is ‘Ekoi’ dance to usher-in the new yam festival. Picture taken 2023. Ude Obeten, 2023.

Figure 2.

A young man Moving to the ritual arena for fertility and adulthood initiation rites in Ekori-Yako 2023. Ude Obeten, 2023.

Figure 3.

This is a new yams ritual arena where rituals for fertility and productivity are performed among the Ekori-Yakurr people of southern Nigeria.

These rituals are offered as a means of appeasement, atonement, thanksgiving, celebrations of chieftaincy and title awards, wealth, birth, marriage, death, and during initiation ceremonies to age grades, associations, cult groups, illness treatment, divination, etc. However, these rituals have purpose-driven contents that cause the individual and group members to conform to the codes and ethics that, invariably promote cohesion, love, peaceful coexistence, respect, order, discipline, responsibility, trust, and harmony in the society [6, 11]. All these are placed in ritual values, that drive and promote social and economic growth, and development among the group members and society. Rituals engender love and eliminate hatred, distrust, and criminality in business relations. That is why Africans hold them in high esteem as sentiments of corporateness, shared values, commitment, mutual understanding, and communal living are consolidated and enthroned giving rise to a peaceful atmosphere for businesses to strive, friendship ties are strengthened and bonds are established [12]. Charles, further asserts that rituals enact and restore harmony and the spirit of our ancestors are summoned and appeased for the good of the community while sublimity thereof, enhances peaceful coexistence and harmony. Ritual practices facilitate better control and transformation energies into positive, culturally appropriate behavior, thought, and speech and can give rise to and provide insight into appropriate directions that the individual and community might take in accomplishing its goal. These practices are common among the Igbo, Yoruba, and Nupe people of Nigeria and other culturally similar countries in Africa.

3. Peace building and conflict management

Peace is the most widely desired human condition after security and safety. It is a political condition that ensures justice, equity, fair play, and social stability, through formal and informal institutions, norms, and practices that promote mutual coexistence and sustainable development in society. On the other hand, conflict is man’s unending affliction is endemic to human society, and often occurs between and among individuals and groups [21]. Therefore, the management of conflict is very important for human coexistence and can be attained through negotiation, mediation, arbitration, and adjudication. For example, in Igbo land in Southern Nigeria whenever there is a conflict, dispute, or criminality the suspects are said to swear in an open arena, or they are shared pieces of meat by the ‘Umumna’ People of the clan to eat, and it is expected that within a couple of minutes and days, the culprit will confess to the crime. While among the Yoruba of Nigeria, Mali, and the Benin Republic whenever there are marital disputes or sexual immorality the Ifa priest or diviner performs ‘magnum’ ritual invocation which causes the culprit’s inability to separate after sexual intercourse and the penis to get stuck in the vagina, a condition called [penis captivus or vaginismus]. This is one reason that there is a relative level of promiscuity and infidelity, as well as a reduced level of marital and family disorganization. These practices abound in almost all indigenous African societies and are applied to almost all facets of life. Among the Yakurr [Yako] Ejagam, Mbembe of southern Nigeria, and Yaoundé, Manfe, and Duoala of Cameroon. it is easier to identify a criminal through alligator pepper, and broom rituals. This ritual practice allows the suspect to sit on a stool while the priest performs the ritual, the broom gets stuck on the culprit’s neck, or the pepper stuck on his eyes until confession. This makes it easier for the criminal dispensation of indigenous justice and reduces the incidence of crime and time wasted by law enforcement agencies and of government. There is generally a feeling of commitment and a sense of bonding as a result of these ritual practices among the people.

However, African Africans’ sense of commitment is anchored on the ‘Ubuntu philosophy’ [‘I’, we exist because you exist], which beliefs so much in the efficacy of ritual performance and oath-taking towards conflict resolution and management. Once the oath is administered there is usually absolute peace among the consenting individuals and communities. The essence of communalism and collectiveness makes it easy for conflict settlement and management in Africa. For example, from history the tribal war that claimed lives and property broke out between Ekori and Nkpani communities in Yakurr of Southern Nigeria and after settlement, the two communities collectively planted a deity and performed ritual ceremonies that have helped to maintain the two communities without any violence or tribal war for over a century now. This is the extent to which ritual practices can influence peace-building among communities. This means that development and national consciousness among Africans can be influenced by mutual trust through ritual practices because they contain obligations that prescribe actions, laws, rules, codes, sanctions, punishment, and ethical behaviors. Among the Efiks, Ibibio, Ejagan, and Ekoi people of Nigeria, Cameroon, and Cuba, the Ekpe cultural ritual convokes in the initiates a sense of duty and a call to unity, and what will progress the society is of utmost importance to them. The Ekpe cult and society are a pride because of their unique place in determining and resolving individual, family, communal, and land disputes and conflicts. It is an agent of social control and is used in maintaining and enforcement of law and order in society. These ritual practices therefore are germane to peace conclaves in Africa.

Therefore, peace-building involves conflict resolution and management through the uprooting of the causes of conflict through mediation, conciliation, power politics, arbitration, adjustment, and alternative dispute resolution [ADR] [22]. Conflict management involves a comprehensive interface of activities, accepting the conflict, active negotiation, compromises, and problem-solving initiatives. Thus, ADR could be through ritual undertakings. Many ritual practices across Africa promote unity and peace; the Ifa religion of Yoruba, Nigeria, Eso of Nigeria, Togo, and Benin, Kushite mythology, the San religion of Botswana, Namibia, South Africa, the Nsibidi Ekpe religion of Nigeria and Cameron, the Vodou of Ghana, Togo, Benin and Nigeria etc. The concept and operational principles of Peace-building, the use, and application of ritual activities are mutually reinforcing in so many ways because the two concepts are people-centered and people-oriented and driven as logical approaches to a sustainable peace process. Peacebuilding is a multilayer activity directed towards the resolution of injustice in a nonviolent way, and to transform the cultural and structural conditions that generate tensions, violence, and deadly or destructive conflicts. According to Gandhi [23], peace-building processes are likened to the Indian ‘Ahimsa’, a non-violent struggle and liberation, self-identity freedom that focused more on ideology to sustain development. It is the development of constructive personal, group, and political relationships and processes across ethnic, religious, class, national, and racial boundaries. It involves early warning and response efforts in mitigating conflicts, advocacy work, violence prevention, civilian and military peacekeeping, humanitarian assistance, ceasefire agreements, and the establishment of peace zones. African Peace initiatives are intertwined and braided in its ubuntu ideology and ritual life.

On the other hand, conflict management is the application and processes, tools, and skills used to find creative and respectful ways to resolve and mitigate disagreements and disputes. It implies the ability to resolve conflict collaboratively and through effective communication mechanism, such as active listening and assertive speaking [17]. In Africa, one of the easiest and surest ways to resolve issues involving criminality is through the application of ritual oath-taking where the suspects are informed of the negative consequences before the oath-taking. It reduces legal tussles, and time waiting and is usually cost-effective. This approach is presumed to be potent in resolving disputes and promoting truth, trust, and commitment to values and actions that can inadvertently guarantee a free and just, equity and egalitarian society, devoid of corruption, double standards, fear, and poor investment standards among and along the corridors of trade relations.

According to Onu et al. [24], “the concept of peace seems valid and elusive and has elicited controversies from scholars, lay persons, analysts and practitioners from science, religion and philosophy”. Nwolise ([1], p. 249), noted that the “concept of peace is believed to have root in Anglo-Norman Word ‘pas’, which means freedom from civil disorder, and the Greek word ‘Eirene’ and Latin Word ‘pax’ rooted from the Hebrew word ‘shalom’ and Arabic word ‘salaam’ meaning the condition of safety, Welfare, friendliness, fortune, and prosperity”. However, from African cosmology and ontology, the word ‘peace’ has existed in different languages; for example, among the Yakurr [yako] people the word is ‘wofai’, while the Efiks call it ‘emem’ in Nigeria, in Swedeen: Fred, Duch: Vrede, German: Frieden and is even depicted in the names many individuals give to their children after birth. And in Swahili: Amani, [aa-mah-nee], salami, suluhu, Yorub: Alafia, alaafia, Hausa: zaman lafiya all meaning, harmony, tranquility, peace, and serenity.

Einstein ([25], p. 371) noted that peace is not the absence of war, but the presence of justice, law, order, and even government. Noted that true peace is not the absence of tension, it is the presence of justice. Discussing the concept Howard (p. 225), noted that peace is highly emotive and not just the absence of war but the maintenance of an orderly and just society. A just society connotes a society devoid of double standards, and criminality but one that observes laws, order, rules and regulations, trust, truth, commitment to ethical values and codes, respect, and a sense of responsibility. It is these values that promote a positive investment climate and rapid development in any nation.

According to Mail [26], to define the term ‘peace’ is to consider the following six meanings of peace:

1. Peace as the absence of war [tensions and direct violence]

2. peace as justice and development [absence of structural violence]

3. peace as Gaia [Balance as well as harmony in the ecosystem and ecosphere]

4. peace as tolerance and respect [between people and communities]

5. peace as tranquility or inner peace [spiritual peace]

6. Peace as wholeness, making whole [being complete]

According to [19], African rituals, are embodied in cultural and religious heritage which are usually faced with criticisms of being either superstitious, fetish, mundane, or simply irrational, a kind of cultural shock. Rituals are enduring and pervasive as far as African existential reality is concerned and are believed to be illogical, unreasonable, and non-rational by others outside the African continent. Rituals strengthen and renew social relationships and social values, and belief in spiritual powers is rekindled by the general satisfaction it provides to members and the community [20]. According to [20], no matter how our mental and physical capacities and endowment in society, there still exist so many uncontrollable factors that are necessary to utilize and demonstrate whatever chance there may be of enlisting the supernatural aid, to our social and economic life. Onwuejeogwu ([27], p. 251) noted that Africans like the Igbos in Nigeria believe in their ‘Obi or Ikenga’ for fertility, business, and investment climate because it is said to have an overbearing guide to determine success or failure in business [28, 29]. Among most African countries; Uganda, Nigeria, Niger, Ghana, Morrocco, Tanzania, and Sudan rituals are meant to ward off evil intentions among members and community and for ‘good luck’ or some sort of gift. In the “Gods are not to Blame” by Ola Rotimi—Playwriter in 1971, the gods through the ‘Ifa Oracle’ diviner foretold the birth of Odewale, who was lured into a false of security, only, to somehow get caught up in a consanguineous trial of events by the gods of the land. Odewale was destined to kill the father and marry his mother, all efforts to stop this abominable act failed. This is a classic example of what rituals can reveal and ensure measures are taken to ward off calamities and promote sanity in society. Some rituals define your role and functions and some rituals are status ascendency of individuals in the society. This ascendency and recognition by the public reinforces the beliefs and traditions of society and the need to transmit this cultural aspect from generation to generation. Any attempt to stop certain ritual performances can cause social disorganization, revolt, disorientation, and disruption which may consume the individual members and society.

Rituals are an element of a subculture and can be used to promote commitment and truth and a sense of duty because they can be used as a veritable avenue for the screening of leaders, age-grade members, business partners and eliminate members who may be agents of criminal behavior in the community [12]. For example, in Massey in Kenya, Uganda, and most parts of Africa, security chiefs were asked mandatorily to swear with the serpent to be good behavior and shun corruption, this helped to catalyze their commitment to good governance.

Peace is relatively a function of how conflict situation is handled (Hamakim in Bassey and Ogbonnaya ([21], p. 1023). And Conflict according to Coser, is the struggle over values and claims of scarce resources [resource redistribution, political power, raw material, etc.], in which each opponent’s objective and goal is to either, neutralize, injure, or eliminate their rivals. Conflict arises from deep-rooted socioeconomic struggles, contradictions, wrong perceptions, distortions, frustrations, and unattainable goals. Conflict in other words is a clash, disagreement between two or more opposing individuals, and groups which sometime becomes violent and may disrupt harmonious activities and peace in the society. Where, it does happen, conflict management becomes inevitable. Therefore, conflict management is essentially, a creative element of change in human relationships and a means of change, in which our social values of welfare, security, justice, and opportunities for personal and group development can be achieved. This can be achieved with minimal compromises and understanding among the opposing individuals and groups in conflict. Therefore, according to, Bassey and Ogbonnaya [21] managing conflict requires tested and trusted techniques of peace path, conflict prevention and management, solutions through negotiation; probably through ritual oaths which are common among African to help maintain status quo.

4. What then is development and national development

Development in all human societies is a many-sided process, involving an amalgam of interrelated and interlaced factors. At the individual level development connotes increased skills and capacity, responsibility, creativity, greater freedom, self-discipline, and material well-being. Thus, given the state one finds himself in, development is tied to the state and society as a whole, the superstructures, body of beliefs, motivation, technology, innovation, and socio-political institutions promoting world views. Development refers to a general improvement in people’s political, social, economic, and cultural aspects of life towards better living standards [30]. Development as a process implies increasing capacity, space, and potential to regulate both internal and external relationships. Development goes beyond mere increase or improvement in per-capita income or economic growth but includes general improvement in the living standards and welfare of people and society. This includes health, environment, economic, social, spiritual, and cultural features. Development is a multifaceted and multidimensional process that not only includes economic growth but also involves elimination and reduction of poverty, unemployment, inequality, environmental sustainability, and structural change measures of redistribution, equity, political transformation, and improvement of health., environment as well improving the living conditions of the people and society [31]. This further amplifies Rodney’s view that development means the increase in the ability to protect, watch and guard the independence, freedom of individuals, social groups and others irrespective of their will and the society involved. However, the term development is most often used in an exclusive and restrictive economic sense; it is the alignment and justification of the type of economy which in itself is index of other social features [30]. These features include its values, culture, rituals, skills, freedom, and responsibility. Development is transformational and entails all spheres of political, social, economic religious, and cultural life which contribute to the wealth of the nation.

National development refers to the sustainable growth and development of a nation into a more appreciable and desirable one. It entails the overall development of the collective life of the people and society in terms of the social, cultural, political, environmental, economic as well as religious advancement of a nation [31]. Development involves increased awareness and greater freedom, equity, health, creativity, and skills. Self-discipline, responsibility, and material and mental well-being of people and society. National development agenda must ensure even distribution of materials and resources and must be people-oriented and its success must be evaluated in terms of the impact in improving the living conditions of people and society generally. National development according to Obasenjo and Akim [32], is the enhancement of people’s capacity over a considerable period in different areas and spheres of life, inducing positive change through planning, predicting, understanding, and monitoring.

5. Rituals: a Panacea for national development in Africa

Rituals are symbols that unite people into a moral community that follows strict codes [33, 34]. Nation-building is achieved through building budges across all facets of interlaced systems and getting everybody involved in society [35]. It emphasizes participatory mechanisms to promote inclusiveness and ownership and taking into consideration their cultural and political backgrounds. According to Henslin [36] rituals are embedded in religion as a matter of faith and how it is applied and relates to stratification systems and fosters social solidarity by uniting all into a community that shares values and perspectives. There is a general misconception that rituals like religion and development do not mix, and a strong belief that rituals hurt development. This misrepresentation and misconception to a large extent has affected the psychic of African traditional practices as having negative effects and does not aid African national development. Development cannot occur in a non-peaceful environment therefore, rituals through ethical principles eliminate criminality abhor laziness, and encourage unity and communal concern for the well-being of members of the society. It includes traditional ethical principles, sanctions, and eschatological beliefs that regulate the behavior, conduct, and actions of individuals, groups, and communities in African society [37]. According to Etim and Olupona [2] ethical principles, sanctions punishment, and eschatological concepts were the factors that kept individuals and government in check and the true conscience and African national development. Africa continent reveals very full workings of the law of uneven development of societies from Ethiopia, Niger, Togo, Congo, Sudan, Tanzania, Uganda, Ghana, Egypt, Cameroun, Sarrie Leone, South Africa, Guinea, Gabon, Gambia, Nigeria, etc. with striking geographical features which makes it different from Europe, America, Asia, Japan and Britain, USA, Japan, Malaysia, China, etc.

In Africa, religious beliefs, cultural patterns, and rituals are associated with the mobilization and discipline of members and the promotion of social justice and equity. Kinship forms, family, and communalism form patterns of social relations with defined positions, roles, and in all spheres of activities. These ties are succinctly tied to ritual practices that provide critical evaluation, functions of social control, cohesion, providing meaning and purpose [33]. The idea of rituals is to promote loyalty, moral obligation, obedience, and ethical code, which are central to humanness, ‘Jen’ according to Confucianism, and ‘Ubuntu’ in Africa. Some ritual practices like Dokpwe of Dahomey had a wider application of the religious belief that work barn increases efficiency, the Kikuyu of Kenya, Hausa/Madinga of Northern Nigeria and Mali, the Nupe, the tailoring gild of Timbuktu-Mali, and the bronze industry in Benin, in Egypt the Manicuka and the Ayyubids dynasty achieved a great deal and were structured in age grades to boost traditional economy and development [5].

Africa is inextricably tied to their communal ideology and philosophy ‘Ubuntu’. Ubuntu is a Nguni Bantu term meaning “humanity and inclusiveness “ [8, 11, 19, 38, 39, 40, 41]. It is sometimes translated as “I am because we are” or “I am because you are” or “humanity towards others”. In Zulu, umuntu ngumuntu ngabantu] [40, 42]. In Xhosa, the latter term is used, but most often the term ‘Ubuntu’ in a more philosophical sense mean “the belief in a universal bond of love, sharing that connects all humanity and expresses the spirit of mutuality, oneness and collectiveness”. Ubuntu ideology is a collection of shared values and practices that Africans hold dearly with a sense of passion, thus as making people authentic human beings whose feelings are cooperativeness [39]. Howbeit, within the African continent, these values and practices vary across different ethnic groups, though, they all point to one thing—that an authentic individual human being is part of a larger and more significant relational, religious, communal, societal, environmental, and spiritual world [38, 39]. This presupposes that, man does not exist in isolation. The ritual observance is a sense of commitment, loyalty, discipline, decorum, responsibility, values of honesty and integrity, transparency, obedience, civility tec that helps to restore confidence and hope in the society, as well as the elimination of bad values; like corruption, criminality, greed double standards, etc (Figure 4).

Figure 4.

Akpatuma cultural dance ritual of Obudu. It presents a sense of unity and celebration of important ceremonies. It was performed during the 2022 Calabar festival carnival. Ude Obeten, 2023.

6. Traditional medicine rituals and national development in Africa

In Africa, traditional medicine components are largely dominated by ritual practices; divination, soothsaying, incantations, and libations to appease the gods and to investigate the cause of illness leading to healing. Through these ritual performances, Africans see the more suitable way of treatment by specialists and recipients as the case may be. From Ethiopia, Tanzania, South Africa, Uganda, and Zambia to Cameroon, Nigeria, and Ghana, in fact in all of Africa, indigenous African traditional medicine [ATM], and curative systems are extremely utilized by large sections of the populations that believe in the efficacy of traditional medicine rituals [7]. The high costs of the contemporary health care system and the technologies that are necessary to drive the system make it difficult for a greater percentage of Africans to access health care services thus the reliance on the potency of traditional medicine. In recent times, there have been calls across the globe to integrate traditional medicine into modern medicine. The African traditional healer/diviner is believed by a lot of African professionals, to have greater success in the mitigation of psychological [spiritual] problems [7]. He adds that “the traditional healer/diviner has wider function than just healing because it incorporates ritual practices to relate with the supernatural (Figure 5).

Figure 5.

Ritual performance for fertility, divination for illness, success, misfortune, and any other cause of problem across the African continent with the aid of cowries, shells, and beads, among the people of Nigeria, Ghana, Sudan, Cameroun, Guinea, Kenya, etc. picture taken 2023. Ude Obeten, 2023.

The traditional practitioners act as consultants on community issues, groups, family, and other relationships, as priests, and as one captivating a great interest in ecological issues. This practice is common among the Igbo and Yoruba people of Nigeria. The Igbo ‘Ezeomou’ or the Yuroba ‘Ifa Priest’ is essentially the mouthpiece of the gods of the land that must be consulted in all matters affecting the land; fertility, illness, farming, war, In Africa’s healthcare sector, the contribution of traditional, natural-based products and activities to conventional medicines cannot be overlooked, because African Traditional Medicine (ATM) has over time been the foundation of primary healthcare delivery across Africa. Tamuno Okujagu, Director General, Nigerian Natural Medicine Development Agency (NNMDA) in a Business Day interview, once noted that “the role of traditional medicine in healthcare delivery in the developing countries is known and given”. And given the healthcare delivery and economic potential of traditional medicine, countries like Germany, China, India, and South Korea, had opened up and developed their traditional health systems, supported agencies and universities on researches into traditional medicine practice and its application to solve medical illnesses. Also, to expand on the traditional medical model and to provide affordable and accessible healthcare delivery system in Africa, countries like South Africa, Ghana, Egypt, and Morocco had keyed into the traditional medical model and initiatives as well maintained specific institutional mandates to fast-track the coordination of research and development, promotion, and documentation of traditional medicine [7]. In recognition of the growing need to meet the health care services of the populations of the World, the World Health Organization [WHO], acknowledges the huge potential of traditional natural medicine and has continued to influence support and encourage its promotion, documentation, research, and development through several initiatives. This initiative is to complement the biopsychosocial treatment model and ensure availability of medical care, prevention and promotion in all populations of the world.

7. African indigenous rituals and national value system

African traditional culture and religion are embedded with ritual practices that give force and application to the meaning and usage. Values are standards or principles a society holds collectively and are imbibed by members. Nwaubani [43]noted that values are drawn from cultural beliefs, norms taboos, and dispositions that regulate their actions. There is a connection between values and ritual activities as they tend to reinforce each other, and can be used to resolve the injustice without creating tensions [44]. The decline in values is responsible for the many moral decadence among youth in Africa. Therefore, values are the cultural and social norm and are usually cherished behavioral practices, beliefs, and codes that govern human interaction.

Rituals, values, and national development: the divergence of rituals and values in African ontology is difficult to ascertain as both are aspects of African Traditional Religion [ATR] which deals with the ideas that defend or sustain the life of the people in their relationship with one another and the world are inextricable. Values and morals cover issues like justice, right and wrong, dignity, respect for people and prosperity, truth, love, good and evil, the keeping of promises and agreements, beauty, crime and punishment, praise and blame, etc. [5, 17, 32]. These values and morals determine the religious, cultural, political, economic, and social behavior of a people and their stability as well as their development. From the foregoing, Mbon [45] observed that, the development of any nation to a very great extent depends on the moral and intellectual development or otherwise of its people. Supporting this assertion, Anyanwu and Oyema [8] succinctly observed that, we are not quite aware that any society cannot afford to exist in the absence of morality, trust, justice, liberty, truth, goodness, and faithfulness. Therefore, deducting from the above assertions it follows that for any nation to experience development justice, trust, love, peace, and harmony are important and her citizens must be imbued with all the good life and qualities provided by religion (in this case African Traditional Religion) through its moral education and philosophy. Again, African Traditional Religion [ATR], teaches its practitioners and adherents to eschew evil, bribery, corruption, ethnicity, tribalism, and nepotism since most of these attributes are conflict energizers. These values are the bedrock for cohesion and national development, as no nation can develop maximally where conflict strives and where the populations are confronted with social problems and illnesses (Figure 6).

Figure 6.

The traditional Prime Minister -Okpebri of Ekoli performing the ritual for peace and declaration of the new yam festival 2023.

8. Indigenous rituals, and cultural tourism and African development

Africa is the continent of drums and percussion. A compendium of ritual practices, and spiritual and cultural life that cannot be separated from oneself. African indigenous rituals are drivers of traditional religion and heritage. For example, among the Tiv, in Nigeria, and the Zulu of South Africa neither the culture nor the social and political system of the people could be understood without reference to their religion and culture. African Traditional Religion is embedded in African culture and ritual life and vice versa. This is explainable in light of the pervasive influence of religion in the African worldview. African tourism is a product of its ritual activities. This is evident in the Cross River State, Nigeria Carnival is considered the biggest street party in Africa celebrated annually in December. During the annual carnival event, all forms of African ritual performances are displayed which attract a significant number of spectators. This tourism outfit promotes and boosts the economic and social fortunes of the state. Everything finds explanation, expression, and validation in African religion and indigenous ritual activities. Culture is a multiplier and pull factor that influences visitors’ initial decision to travel to different destinations of the world (Figure 7).

Figure 7.

The Prestigious Ekpe Masquerade used for peace and unity, law enforcement, and social order in Efik kigdom and Ibibio in Nigeria and Cameroon 2023.

The importance of culture in promoting development globally, and the attractions of visitors make culture to be perceived as being icon of important global concern [1, 46]. The global cross-cultural importance of culture in promoting national development has led to the identification of world heritage sites which attracts millions of tourists yearly. Also, at the national and local level, culture is seen as playing a vital local function in establishing and reinforcing people’s unique identities and sense of belonging within territorial regions. Culture has made tourism to received great global attention, as a means of entertainment and holiday relaxation. Catching panoramic glimpse of the wonders of nature and other people’s cultures promote trade relations and means of boosting the national economy. A typical example, is the Calabar annual Carnival that parade different cultures and ritual performance from different parts of the world like, Cuba, Ecuador, Brazil, South Africa, Cameroon, Mali, Guinea, Libya, Togo, Ghana, America, Uganda, Tanzania, Sudan etc.

African Traditional Religion [ATR], and cultural practices are embodiment of cultural tourism and to a large extent has contributed generally to tourism drive and national development especially among the nations of the continent [47]. Cultural tourism according to [46], is “the aspect of human culture that attracts others from different socio-cultural backgrounds to a particular region to witness and share in its glamour”. This often generate social and economic gains to the people and promote cross-cultural relationship and interactions. Cultural tourism therefore, relates to well preserved indigenous and traditional arts, cultural and dramatic displays, ritual exhibitions, handicraft, folklore and other artistic expressions of the culture of people and fashion [48]. It is these rich cultural diversities and heritage that attracts tourists and visitors to these countries and cultures that are alien to them. These cultures are seen as resources holding potentials for the economy growth, education, and recreation with multiplying effect on national development.

Cultural tourism implies showcasing and displaying cultural identities in terms of education, music, local customs, local arts and crafts, traditional dancers, food, and drinks. These implicitly promote socioeconomic growth development of nations [49, 50]. Goeldner et al. therefore, noted that, African traditional culture is tourism itself, especially by the reason that, its preservation, promotion, and presentation are designed to arouse tourist’s interest and value for money. For example, the activities of the new yam, fishing festivals such as Leboku New Yam in Ugep, Cross River State, and the Agungun fishing festival in Nigeria and Darbar festival among the Hausa/Fulani in the Sahel region attract several visitors and in exchange boost local economy [51]. It is important to point out that, most of these festivals honor the earth and river goddesses and the ancestral spirits of the land. All these indigenous rituals and cultural practices promote and enhance tourism, and national development at large.

African traditional culture has the capacity to make significant impact on the economy and environment of any nation when appropriately harnessed, and can therefore, be seen as a catalyst for national cohesion and development. The importance of culture cannot be over emphasized, and one obvious benefit of the tourism culture industry is its suitability to create employment opportunities for the youth and reduce incidences of criminality in the society. However, a conducive, peaceful conflict-free atmosphere, is needed for culture and tourism strive as well as to achieve the goals of economic enhancement and contribute to national development. This places the burden and why national re-orientation is necessary as it imbues every Africa citizen with the right moral attitude to receive and interact with visitors to our countries with the view of maximizing relationship and trade relations.

9. Conclusion

Rituals are symbols that unite people into a moral community and are essential to ginger and promote the national development of Africa. They invoke a sense of cultural identity and are catalysts for cultural tourism, indigenous African traditional medicine, and value orientation. Africans have developed different mechanisms to address conflicts, security challenges, and development. Peace is breeding ground for extensive investment, cross-cultural and trade relations among nations of the world. The values of Truth, trust, communalism, sense of identity, democratic ideals, and good governance have significantly influenced the use of rituals in almost all facets of African life because every individual was conscious of the implication of failing to keep to terms with the rituals, and taboos. African Traditional Religion which is embedded in rituals can fast-track national development in Africa if it is introduced into their legal systems and criminal codes. African traditional rituals and indigenous rituals can create new jobs and provide employment. Rituals are the way of African life.