FamilyĪnansi has a family in several folktales. While often portrayed as an animal, he has many representations, including being anthropomorphized as a spider with a human face, or conversely, a human with spider-like features, such as eight legs. Physical TraitsĪnansi is often portrayed in various ways, with various names and iterations, such as “Anancy” or “Ananse”. They later spread to other countries, including the Netherlands Antilles and West Indies. Spider tales are commonly found in West Africa, but the Anansi tales originated from Ghana. Despite taking on the role of a trickster, he is often regarded as the protagonist due to his actions. He is also known to play trickster, which is a role originated from West Africa. The character is a trickster who is known for his ability to defeat powerful opponents through his creativity and smarts. He is often considered to be a god of knowledge. The Council for Research in Values and Philosophy.Anansi is a folktale character that has a spider-like shape. The Council for Research in Values and Philosophy. Gyekye (Eds.), Person and community: Ghanaian philosophical studies, I (pp. The moral foundations of an African culture. Toward decolonizing African philosophy and religion. Foundations of African philosophy: A definitive analysis of conceptual issues in African thought. African religious symbols, ritual and community. African religions in Western scholarship. Wiredu (Ed.), A companion to African philosophy (pp. Religion in African culture: Some conceptual issues. The African experience of god through the eyes of an Akan woman. The supreme god as stranger in Igbo religion. Essays in African philosophy, thought and theology. Ilorin Journal of Religious Studies, 6(2), 75–90. God and the demon in Cartesian and Akan philosophies: A comparative analysis. Thought and Practice: A Journal of the Philosophical Association of Kenya, 6(2), 1–22. Religion and the problem of rationality: Insight from Akan religious thought. Schwartz (Ed.), Transcendence: Philosophy, literature, and theology approach the beyond (pp. The birth of the modern philosophy of religion and the death of transcendence. International Journal of Sociology and Anthropology, 1(8), 145–155. An investigation of sin and evil in African cosmology. African traditional religion: A definition. An essay on African philosophical thought: The Akan conceptual scheme (rev. Philosophia: International Journal of Philosophy, 41(1), 1–15. Philosophical problem of evil: Response to E.O. African indigenous ethics in global bioethics: Interpreting Ubuntu. A mission to Gelele king of Dahomey (2nd ed.). Olodumare: God in Yoruba belief and the theistic problem of evil. Thought and Practice: A Journal of the Philosophical Association of Kenya, 6(2), 55–73. Ibi: An examination of the Yoruba traditional-existentialist conception of evil. The nature of evil and human wickedness in traditional African thought: Further reflections on the philosophical problem of evil. International Journal of Social Science and Humanity., 5(6), 578–582. Reincarnation in ritual display: A discourse of the Alekwu mythopoeia in Idoma traditional dramaturgy. Existence and consolation: Reinventing ontology, gnosis and values in African philosophy. In the process of reconciling the transcendental and immanent conceptions of God in African religious thought, this chapter will provide an outline of an African theodicy as a basis for further explorations of African theodicies formulated beyond the limit of traditional African thought. This chapter will highlight the strengths and weaknesses of the approaches to the problem of evil adopted by African philosophers. Specifically, this chapter will critically engage the question of the existence of God and the problem of evil from the perspective of African philosophical thought. This chapter will provide an overview of the issues and questions that have driven debates in African philosophy of religion. On the other hand, a more critical study of oral sources of African traditional religious thought constrains the traditional theistic interpretation and presents the idea of a limited God. God is sometimes conceived in the traditional theistic sense and attributed with superlative qualities of omnipotence, omniscience, and benevolence. Traditional African societies tend to favor a theocentric and anthropocentric conception of the universe, with God at the top of the hierarchy of being, in which the human sphere is a major center of influence and meaning.
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