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CRITICAL APPRECIATION OF AFRICAN PHILOSOPHY OF RELIGION 
AND AFRICAN LITERATURE

Jude I. Onebunne
Department of Philosophy

Nnamdi Azikiwe University, Awka
ji.onebunne@unizik.edu.ng

ORCID iD: 0000-0002-89956097
&

Sylvia Chinazom Ezeaka
Department of Modern European Languages

Nnamdi Azikiwe University, Awka
cs.ezeaka@unizik.edu.ng

Abstract

African Philosophy remains a discipline in its own right sharing in the tradition of world 
philosophical heritage. Hence, it is adorned with beauty exhuming from the  nature of African 
differential lifestyles, properly expressed in many of her indigenous religions and autochthonous 
cultures craftily recited in oratures and recorded as literatures. However, African religion and 
literature, two of the oldest human practises, dating back to the chequered history of Africa as the 
cradle and mother of  ancient civilization, need a philosophy, an African Philosophy as such. The 
unique African heritages, appreciated in religion  and literature, have given room to many 
African legacies through proper appreciation of her traditional worship of a divine being and 
literary works or genre. Nevertheless, the exploration that lead to the consumptive partitioning of 
Africa Nations in Berlin in 1884 and later turned into exploitation of Continental Africa left her 
deeply wounded as she lost her indigenous languages and literary genre to the colonial masters as 
well as her traditional religion to the white-man's supremacy and imperialism, all in the name of 
colonization which was nonetheless renewed in all forms of neocolonialism and debt strategies. 
Using the method of critical analysis the researchers find out that even though African literatures 
and religions were so much demonized yet some of those African literatures as well as African 
religious artefacts not only dot European history but adorn European literary world and museums 
in their profound sacrality and awe. However, an attempt at critical look at African philosophy of 
religion and literature will definitely help in this needed understanding and appreciation. 

Keywords: African philosophy, African literature, African religion.

Introduction

Philosophy, etymologically from the Greek lexicon is philos (love) and sophia (wisdom) 
transliterated love of wisdom. To this point, philosophy remains a human science that seeks 
wisdom and a personal enterprise with an unaided reason. It is a human enterprise. Maritain 
(2005) maintains that philosophy is the highest of the human sciences, that is, of the sciences 
which know things by the natural light of reason. Philosophy, therefore, is cognitio rerum per 
altissimas causas, solar rationis (science that studies all things in their ultimate and universal 
principle). It is scientia rerum per ultima causas (knowledge of things through their ultimate 
causes). Aristotle, however, sees philosophy as regina scientia (queen of sciences). And William 
Anton Amo, a Ghanaian contemporary philosopher defined it as habitus intellectu,  the habit of 
the intellect. 

Philosophy, nonetheless, questions every reality in a bid to appreciate them. Questioning in this 
context makes and identifies one as a philosopher. This in line with Godalex Ezeani's definition 

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of philosophy as inquism, that is, intelligent questioning. However, the actual meaning of 
philosophy for him is intelligent questioning plus critical analysis, that is, in a simple formula, 
Ezeani (2015) maintains  that philosophy is primarily an inquiry. Therefore, it will always 
question your intentions and actions. It is the habit of the intellect and the will according to 
William Anton Amo. It is the habit of philosophy to examine your day to day activities and 
involvements. It is equally the habit of the will to carry on daily activities and involvements. And 
this again makes philosophers, to be mindful of the dictum of Socrates (the first philosopher of 
Western Philosophical Tradition) as scripted on the doorpost of the Delphic oracle, thus: man 
know thyself  as well as being conscious of the Aristotelian dictum thus: unexamined life is not 
worth living. Maritain (2005) strongly was of the opinion that traditionally philosophy is divided 
into three principal sections: logic,  speculative philosophy (when its knowledge based alone) or 
practical philosophy (when it is for the general good of man). African philosophy (coming from 
African Philosophical Tradition) which has assumed the status of  a discipline and a movement is 
hereby understood more as a disciplinary movement. As a discipline, it is a course in its own right 
and as a movement its to be as a reaction to the western interference in African education, in the 
midst of long years of relegating Africans to the corridors of ignorance and ill-fated knowledge. 
African Philosophy, notwithstanding, is divided into main and minor branches while we 
acknowledge that it has come to stay like other counter parts within the philosophical tradition. 

Geographically, African continent is blessed with landmass. Naturally, Africa is endowed 
beautifully with resources. Human resources seem to be the greatest endowment of continental 
Africa. The beauty of Africa, embellished more with natural and human resources has attracted 
the white-man's expedition of Africa and has continued to pull them over even till today to the 
extent that many have settled in Africa and refused to leave even when they were asked by the 
recent Papal order to hands-off Africa. If Africa is not gratifyingly rewarding why the rush in 
coming to Africa and the continual presence of the white people in Africa.  Continental Africa, 
often referred by explorers as dark continent is made up of 54 countries with more than 75 
languages  amidst many cultures and ethnic traditions, (Wikipedia, n.d.). History, especially 
biblical history, attests to Africa's role in the salvation history as Jacobs and his sons were in 
Egypt for centuries till the Exodus, (cf. Gen- Ex.). Jesus Christ's refuge in Egypt with his parents 
during the massacre of Herod was very significant, (cf. Mtt.2:13ff). The christianization of 
African began in these biblical episodes culminating at the Calvary encounter with Simon of 
Cyrene (cf. Lk.23:26ff). The rich tapestry of African philosophy of religion and literature finds 
harmony within African culture and society through the oral traditions and storytelling. Equally, 
African philosophy of religion and literature explore the power of language and narrative in their 
profound insights into the interconnectedness of humanity and the diversity of their elements of 
beliefs. 

Unfortunately the interference in the name of exploration of Africa that turned into exploitation 
deprived African of her human and natural resources as well as other socio-political 
development. The African Union Commission (2023) reiterates that the OAU, now AU, was the 
manifestation of the pan-African vision for an Africa that was united, free and in control of its 
own destiny in response to the aspirations of Africans for brother-hood and solidarity. The 
guiding philosophy was that of Pan-Africanism which centred on African socialism meant to 
look into Africa with her enduring aesthetics in literature and religion as this paper champions in 
the theme Critical Appreciation of African Philosophy of Religion and African Literature. A 
candid review of some scholarly works on African plights will help in this paper. 

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Review of Mama Africa's Edges of Predicament

Onebunne (2023) reiterates that “the edges of African predicaments are the boundaries of African 
difficulties created by nature and by the intruders into her continental bliss. The edges of African 
predicaments, therefore, are those problematiques which Africa has suffered as a continent as a 
result of her natural resources than natural impediments as well as human resources than her 
human incapacitation”. Some of the authorships and scholarships to be reviewed are within the 
boundaries of conceptual issues and contemporary blocs (debt colonialism, strategy, capital 
flight, digital divide, global divide) are often regarded as the edges or referred to as boundaries 
within African predicaments, (Onebunne, 2023). Most of their books contain and dwell on 
concepts that are related to and can be re-interpreted in a large sense to mean being in African 
studies and appreciation of many authorship-scholarships like Placid Tempels' Bantu 
Philosophy, Innocent Onyenwueyi's African Origin of Greek Philosophy; Edward Wilmort 
Blyden's  African Philosophy in the 19th Century, William Edward and B. Dubois' The Souls of 
the Black Folk, George G. M. James' Stolen Legacy, Osuagwu I.Maduakolam's African 
Historical Reconstruction, Early Medieval History Of African Philosophy and A Contemporary 
History of African Philosophy, Marcus Garvey's Garveyism: Back To Africa, Barry Chevannes' 
Rastafari: Root and Ideology, James P. Allen's Genesis in Egypt,  James Henry Breasted's 
Egyptian Civilization and Claude Summer's Ethiopian Philosophy, to mention but a few. 

More so, Mama Africa's predicament, therefore, will be understood more with the review of some 
of these scholarly texts thus: How Europe Underdeveloped Africa is a 1972 book written by 
Walter Rodney that describes how Africa was deliberately exploited and underdeveloped by 
European colonial regimes. In this classic book, Rodney makes the unflinching case that African 
mal-development is not a natural feature of geography, but a direct product of imperial extraction 
from the continent, a practice that continues up into the present. Pedagogy of the Oppressed is a 
book by Brazilian educator Paulo Freire, written in Portuguese in 1967–68, but published first in 
English, in a translation by Myra Bergman Ramos, in 1970. Later that year a Spanish translation 
was published. Pedagogy of the Oppressed is Freire's attempt to help the oppressed fight back to 
regain their lost humanity and achieve full humanization. Freire outlines steps with which the 
oppressed can regain their humanity, starting with acquiring knowledge about the concept of 
humanization itself. The Partition of Africa in Berlin, in 1884, was one of the most spectacular 
episodes in modern history. For Europeans, Africa was still an unknown continent in 1880. Thirty 
years later almost all of it were under European control. This race for colonies went hand in hand 
with a host of thrilling exploits and dramatic conflicts, of which Stanley's exploration of the 
Congo and Gordon's death in Khartoum were just two examples. Stolen Legacy: The Egyptian 
Origins of Western Philosophy by George Granville Monah James (November 9, 1893 – June 30, 
1956) was a Guyanese-American historian and author, known for his 1954 book Stolen Legacy, 
featuring a new introduction challenging the notion that civilization started in Greece. 
Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D. by 
Chancellor Williams and  The African Origin of Civilization: by Cheikh Anta Diop are very 
definitive with regard to matters of Africa and her contributions to civilization. African 
Philosophy: The Pharaonic Period, 2780-330BC, by Theophile Obenga in1990 was a landmark 
work on the authentic existence of African Philosophical Tradition centuries before Western 
Philosophical Tradition. The text was a work against the conspiracy of the Western philosophers 
trying to demean and deny African philosophy of its primacy and of authentic origin. Onebunne 
(2023) maintains that the primacy of African Civilizations is seen in the fact that it precedes 
European Civilization and Later European Colonization. Civilizations, therefore, are through 
African civilization. In the chequered history of humanity, the dawn of human civilization can be 

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traced back to the immense and divers continent of Africa. Africa, a blessed land very abundant 
with a thriving and wealthy history of civilizations predated the arrival of Imperial masters as 
European Colonizers through their exploration that turned into exploitation, (Wikipedia, n.d.). 

Appreciation of African Philosophy

Philosophy as part of world philosophical heritage has been divided into philosophical traditions: 
Western Philosophical Tradition (WPT), Eastern/Oriental Philosophical Tradition (EOPT), 
Abrahamic (Judeo-Islamic) Philosophical Tradition (AbPT) and African Philosophical Tradition 
(APT), (Onebunne, 2023). There is African Philosophical Tradition which has given room to 
African philosophical enterprise. African Philosophy through many debates, after barrages of 
doubts of its possibility, has finally shares in the world philosophical heritage as a subject area of 
its own. Kanu (2015), however, is of the opinion that “African Philosophy is one of the resilient 
and fastest growing areas of human inquiry”. A functional African Philosophy is appreciatively 
defined as a discipline and a movement. African Philosophy has come to stay and Kanu (2015) 
reiterates on such an idea thus, “the question of whether there is an African philosophy or not has 
been overtaken, captured and conquered by African philosophers”. To question the existence of 
African philosophy now or doubt its scholarly authorship is a show of blameable ignorance and 
sheer lack of scholarly investigative nerve.

 

Etymological, traditional and scholarly,  African Philosophy is a discipline that is traditionally 
based on the  knowledge of African realities and African realisms in their englobing universal 
principles. Pantaleon Iroegbu was among the very firsts in giving a concise definition. In this 
definition, one can read a kind of defence as regards African philosophy. This is why for Iroegbu 
(1994) African philosophy is a philo-sophia, a quest for African wisdom. Moreover, as a 
discipline, African philosophy is the love of African wisdom, that is, philosophia Africana. 
However, Socrates in epitomizing the idea of philosophy as  pursuing of wisdom defines 
philosophy as the pursuit of wisdom. One, therefore, define African philosophy as the pursuit of 
African wisdom. African Philosophy, therefore, is scientia rerum per ultima causas within 
African realities. It is the search for the unaided authentic human knowledge that is philosophical 
and African. Echoing W. Anton Amo, it is the habit of every wiseman and the will of every 
reasonable African man. 

As a movement, African Philosophy connotes a kind of reaction and denotes a strong activity 
towards. Consequently, African Philosophy as a movement is a clarion invitation by Bob 
Marley's redemptive insinuation to “emancipate yourselves from mental slavery…none but 
ourselves can free our mind”. His Redemption Song demands a total breakaway from the 
stereotype innuendoes that philosophy is the prerogative of the West, therefore, questioning 
directly our human nature as homo sapiens and homo cogitans as well as animal rationalis. As a 
movement, African Philosophy, rooted in and springing from African philosophical tradition, is a 
cursory look into the problematiques and prospects of Africa as part of the world philosophical 
heritage. As a movement, African philosophy is an effort at recovering all lost status  as result of 
the stolen legacies with regard to philosophy and its origin. As a movement, African Philosophy 
searches for the authentic knowledge that is philosophical and African within and or outside the 
African cultural world-view. Therefore, a definitive-thoughtful interpretation and critical 
analysis of the symbols of African cultures would be African philosophy qua tale. More so, a 
reflection with profound application of criticality, analyticity and originality on African thoughts 
and cultures will give credence to Philosophy and rightly put, African Philosophy. 

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African Philosophy is, therefore, a disciplinary movement that started as a reaction to the years of 
hidden facts about the existence of African philosophy as such.This reaction simply became a 
movement in reclaiming what was actually taken away from us in a way of intellectual dishonesty 
of the African exploiters and explorers as well as partitioner who forgot that one day, in the great 
speech of Martin Luther King (Jnr) I have a dream, that the son's of the slave a masters and the 
sons of the slaves will dine on one table.  Therefore, as a movement, African philosophy picked 
up  again after years of forgotten identity and appreciable recognition as such out of frustration 
(onuma). After many lies against Africans literary disposition and inability to think hence no 
history as championed by Hegel there came African Philosophy. African Philosophy is a 
disciplinary movement that branched into  speculative and practical depending, not on the 
specific character of the various philosophic sciences or disciplines, but on the end which they 
pursue, (Maritain, 1985). 

Appreciation of Literature

Our appreciation of literature has to begin with an appreciation of the lexical rudiments in the 
apprehension of literature with words like literacy, handwriting and its likes. Literacy is basically 
the ability to read and write. In lato sensu, literacy is the ability to read, write, speak and listen in a 
way that lets one communicate effectively and make sense of the word and world. Wikipedia 
(n.d.) defines literacy as a continuum of learning and proficiency in reading, writing and using 
numbers throughout life and is part of a larger set of skills, which include digital skills, media 
literacy, education for sustainable development and global citizenship as well as job-specific 
skills. , (2023) suggests that there are pillars Cambridge Advanced Learner's Dictionary & Thesaurus
of literacy as: phonics, fluency, vocabulary, and comprehension. Literacy skills include listening, 
speaking, reading and writing. They also include such things as awareness of the sounds of 
language, awareness of print and the relationship between letters and sounds. Other literacy skills 
include vocabulary, spelling, and comprehension. Wikipedia (n.d.) equally shows that literacy 
skills can be divided into three main areas: information Literacy, digital Literacy and media 
Literacy. Literacy is the ability to identify, understand, interpret, create, communicate and 
compute, using printed and written materials associated with varying contexts. Literacy 
generally refers to reading and writing effectively in a variety of contexts. In the 21st century, the 
definition of literacy has increasingly reflected the ability to use technology for gathering and 
communicating information accommodating in a very special sense the revolution of AI 
(Artificial Intelligence)  in today's world.

Etymologically, the term literature is derived from Latin literatura/litteratura meaning learning 
a writing, grammar; originally writing formed with letters, from litera/littera, letter. The term has 
been applied to spoken or sung texts. Literature is often referred to synecdochically as writing, 
especially creative writing, and poetically as the craft of writing (or simply the craft). Syd Field 
described his discipline, screen-writing, as "a craft that occasionally rises to the level of art." 
These definitions of literature have varied over time. In Western Europe, prior to the 18th century, 
literature denoted all books and writing. Literature can be seen as returning to older, more 
inclusive notions, so that cultural studies, for instance to include, in addition, canonical works, 
popular and minority genres. The word is also used in reference to non-written works: to oral 
literature  and the literature of preliterate culture. A valued judgement definition of literature 
considers it as consisting solely of high quality writing that forms part of the belles-lettres (fine 
writing) tradition. An example of this is in the 1910-1911 Encyclopaedia Britannica, which 
classified literature as "the best expression of the best thought reduced to writing". The word 

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https://dictionary.cambridge.org/dictionary/english/


literature is primarily written works, especially those considered of superior with lasting artistic 
merit. It has to with books and writings published on a particular subject. It is any thing scribed or 
written down. It  has to do leaflets and other printed matter used to advertise products or give 
advice. Wikipedia (n.d.)  defines literature as a body of written works. The name has traditionally 
been applied to those imaginative works of poetry and prose distinguished by the intentions of 
their authors and the perceived aesthetic excellence of their execution. Literature is a term used to 
describe written works and sometimes spoken material. 

Derived from the Latin word, literature meaning writing formed with letters. Literature most 
commonly refers to works of the creative imagination, including poetry, drama, fiction, non-
fiction and in some instances, journalism, and song. Cambridge Advanced Learner's Dictionary & 
Thesaurus, (2023) asserts that, literature is a body of work that transmits culture. Much of 
literature is written, but some are also visual (such as plays) and oral (such as folk-tales). Collins, 
U.K Forsyth. & , M. (2014) reiterates on the major forms of literature as non-fiction prose, fiction 
prose, poetry, drama and folk-tales. The body of written works of a language, period or culture. 
As well, it is an imaginative or creative writing, especially of recognized artistic value. According 
to Rebecca West, literature must be an analysis of experience and a synthesis of the findings into a 
unity. Literature in its elemental structure (plot, conflict, character, setting, point of view, and 
theme) maintains the art or occupation of a literary writer. Hence, there are two types or 
categories of Literature as: Written (form of literature that is written down and published, novels 
and poetry are some examples of written literature) and oral literature-orature (stories that are 
told orally; vocally articulated and can be chanted, spoken, or sung).

A good Literary work within the bounds of literature is good lettering properly referred to as good 
handwriting. Good handwriting, proper lettering, elementary literacy, ability to read (pronounce 
words) and elementary numeracy are human skills. Hence, one talks about the orality African 
literature and literarity of  African literature (Onebunne & Obasi, 2018). To be literate borders 
on the ability to write and read: literacy and numeracy included. It has to with proper formation of 
the words of the alphabets (capital and small letters) and recognizing them as in digraphs and 
trigraphs, etc. Illegible handwriting is a great lack in the training and formation of young minds 
today. Legible and beautiful writing makes a lot of sense. Rev. Fr. Augustine Okekoma (in his 
Preface to the Fundamentals of Handwriting Book: An Exercise in Good Handwriting Skill by 
Rev. Fr. Jude Onebunne) clearly explains that some of such students do not write, they scrawl, 
gripping the pen more like the hilt of a sword and producing not really a text  but rather squiggles 
that will take no less than the concentration and lenses of an ancient Babylonian scribe to make 
sense of, if ever at all. This is a good description of a bad handwriting within the boundaries of 
poor literacy, unreadable handwriting. Unreadable handwriting is the first sign that announces 
general academic weakness. Such lack of basic literacy attracts disfavour. A beautiful lettering 
pleases and inspires. Samuel Johnson, 18th century man of letters once commented that whatever 
is written without effort is read without pleasure (Johnson, n.d.). And much is revealed in 
psychology with the way one writes. The art, skill or manner of handwriting is called 
penmanship. Moreover, handwriting in which successive letters are joined is called cursive 
script. Handwriting in which the letters are separated (as block letters) is called manuscript style 
or printing. Handwriting examination is a method used by criminal investigators to gather 
evidence and link a suspect to a crime through the handwriting found at the crime scene. There are 
many things to handwriting.  Carlson (2014) draws our attention to handwriting analysis that 
combines the knowledge of forensic science, graphology and psychology. Forensic Graphology 
is the study of handwriting especially the ones that are found in ransom notes, poison pen letters 

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https://dictionary.cambridge.org/dictionary/english/
https://dictionary.cambridge.org/dictionary/english/
https://www.amazon.com/s/ref=dp_byline_sr_book_1?ie=UTF8&field-author=Collins+UK&text=Collins+UK&sort=relevancerank&search-alias=books
https://www.amazon.com/s/ref=dp_byline_sr_book_1?ie=UTF8&field-author=Collins+UK&text=Collins+UK&sort=relevancerank&search-alias=books
https://www.amazon.com/s/ref=dp_byline_sr_book_2?ie=UTF8&field-author=Mark+Forsyth&text=Mark+Forsyth&sort=relevancerank&search-alias=books


or blackmail demands. A forensic handwriting examination involves a side-by-side comparison 
of questioned and known writing samples for the purpose of determining whether the questioned 
writing was written by the writer of the known material, (Wikipedia, n.d.). Questioned writing is 
a body of handwriting for which the writer is unknown, (Carlson, 2014).

African Literature

African literature which is chiefly embedded in African orature remains a substantial work of its 
own, dating back to the era Africa merited the title of cradle and  mother of civilization. Both 
ancient and modern civilizations owe a lot to Africa. Levy, Stewart and Kent (2023) made 
allusion to the fact that African literature is literature from Africa, either oral (orature) or written 
in African and Afro-Asiatic languages together with works written by Africans in European 
languages. The origins of African literature can be dated back to thousands of years unto Ancient 
Egypt through hieroglyphs or pictorial representations of words. Over time, the use of 
hieroglyphs became widespread around Egypt and became more developed. Belcher (2023) 
points to the fact that Ancient Africa had many indigenous scripts, including hieroglyphs and 
hieratic. Hence, the origins of African Literature can be dated back thousands of years to Ancient 
Egypt through hieroglyphs or pictorial representations of words. Over time, the use of 
hieroglyphs became widespread around Egypt and became more developed. This eventually led 
to the use of Arabic poetry, which began to spread more rapidly after Arabia conquered Egypt in 
the seventh century C.E and throughout Western Africa in the ninth century C.E. These African 
and Arabic cultures continued to blend with Graeco–Roman and other European culture and 
literature that resulted in its own unique literary form. It is only in the twentieth century that the 
Roman alphabet came to be used widely in Africa. By the late eighteenth century, Africans also 
invented the secret ideographic writing system of Nsibidi (Belcher, 2023).

Scheub and Gunner (2022) opined that African literature in versions of oral literature, pre-
colonial African literature, colonial African literature, and post-colonial literature is sourced 
from all the nations of continental Africa can be complicated for any attempt at its definition as 
each nation has its own unique history, culture, tribes, and traditions. These works can be either 
oral or written, some in African and Afro-Asiatic languages and others in the European languages 
that influenced them. African literature, therefore,  has an inclusive awareness that emphasizes 
an artistic use of words as a way to teach important truths and remind their community of what 
their ancestors once went through. Wikipedia (n.d.) tries to place African literature, properly as 
literary works of the African continent. African literature consists of a body of work in different 
languages and various genres, ranging from oral literature to literature written in colonial 
languages (French, Portuguese, and English). Oral literature, including stories, dramas, riddles, 
histories, myths, songs, proverbs, and other expressions, is frequently employed to educate and 
entertain children. Oral histories, myths and proverbs additionally serve to remind whole 
communities of their ancestors' heroic deeds, their past and the precedents for their customs and 
traditions. Essential to oral literature is a concern for presentation and oratory. Folk-tale tellers 
use call-response techniques. Orature is very unique in Igbo world-view especially when 
expressed in a language that appeals to the people like the proverb or idioms. Onebunne (2018) 
reiterated that “language is one of the most beautiful tool that man has. Aesthetic values can be 
added to this language through stylistic devices…the most popular among these is 
proverbs…Proverbs, they say, fits every situation, therefore, they are used contextually to fit 
particular situations”. Continuing, Onebunne maintains that proverbs clash regularly, which is all 
part of their charm. You use a proverb to make a point, to summarise something, to rationalise, to 
explain and to teach. They express general observations, experiences that gives us a chance to say 

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something in a colourful way and hit the proverbial nail on the head, (Onebunne, 2018).

Belcher (2023) maintains that contrary to the general perception, the African literatures written 
before the twentieth century are substantial. Whatever limits can be imagined (in terms of 
geography, genre, language, audience, era) these literatures exceed them. Before the twentieth 
century, Africans wrote not just in Europe, but also on the African continent; they wrote not just in 
European languages, but in African languages; they wrote not just for European consumption, 
but for their own consumption; they wrote not just in northern Africa, but in sub-Saharan Africa; 
they wrote not just orally, but textually; they wrote not just historical or religious texts, but poetry 
and epic and autobiography; and they wrote not just in the nineteenth century, but in the 
eighteenth century and long, long before. Yet, the general public and even scholars of African 
literature are often unaware of these early literatures, mistakenly believing that African literature 
starts in the late 1950s as the result of colonization, instead of many centuries before it. However, 
Belcher (2023) is of the opinion that African literature written over the last millennia remains 
largely invisible for several significant reasons. He observes that: One, many of the texts written 
more than two hundred years ago have not survived, particularly in sub-Saharan Africa. 
Unfortunately colonialism and imperialism know the truth of their existence. Scholars know they 
existed because travellers reported on them and extant texts make reference to now lost texts. 
Two, many were never published as print books and of those few manuscripts that were, most 
were published in obscure places. Three, very few of the texts written in an African language have 
been translated into any European language. Scholars refers to Alexandrian library that was burnt 
down by who and why? What of the oral tradition that incubated and housed most of the African 
sages and wisdom. As much Africans become literate in their own languages, they often reacted 
against colonial repression in their writings. Lagasse & Goldman, Eds. (2000), identified some 
Africans as  Léopold  who were active in the  movement from the 1930s; Senghor négritude
Nkrumah's consciencism, pan-Africanism along with Léon  and Aimé , French Damas Césaire
speakers from French Guiana and Martinique. Their poetry not only denounced colonialism, it 
proudly asserted the validity of the cultures that the colonials had tried to crush. African literature 
has issues of the orality of African literature, literality of African Literature and the Africanity of 
African literature which borders more on the language use that makes it African. This is why 
colonialism remains the sterling interference and greatest disservice to African development. 
This resulted in many Africans writing African literature in European languages as their 
education system was equally Europeanized. Hence, the theme of many of their writings then 
were on slavery, colonialism, neocolonialism and post-colonialism, and often they shared the 
same themes: the clash between indigenous and colonial cultures, condemnation of European 
subjugation, pride in the African past, and hope for the continent's independent future. Onebunne 
& Obasi (2018), opined that African literature is a type of literature that has its root from Africa 
and deals with African issues. It is a form of literature within the boundaries of the africanity of 
African Literature and orality of African Orature, that is peculiar to the Africans because of the 
African varieties it possesses. Oral literature is described as orature, traditional literature, 
folkloric literature or folklore. 

African Philosophy of Literature

African Philosophy of literature is the application of African critical and philosophical principles 
on any literary work. It is, therefore, an application of all forms of criticality on the literality of 
any piece of writing work. African Philosophy makes use of literature in the sense that African 
philosophical ideas are often brought to the readers through literature. African Philosophical 
discourse and literary discourse are closely connected. Historically, conceptually critical 

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https://www.infoplease.com/encyclopedia/people/history/african/senghor-leopold-sedar
https://www.infoplease.com/encyclopedia/arts/world-lit/french-other/negritude
https://www.infoplease.com/encyclopedia/arts/world-lit/french-other-bios/damas-leon
https://www.infoplease.com/encyclopedia/arts/world-lit/french-other-bios/cesaire-aime


discourse presupposes literary discourse. There is this differential relationship between African 
Philosophy and African Literature. Basically, African philosophy is the study of knowledge 
while literature is the study of written work. The term literature is more often associated with 
fiction while philosophy is associated with theoretical or non-fictional, rightly put with realities.

In Wikipedia (n.d.)  maintains that philosophy of literature addresses the most Jonathan Gilmore
fundamental questions about the nature of literature as an art. Continuing, he maintains that some 
of these questions address the metaphysics and ontology of literary works: What, if anything, 
essentially distinguishes literary works of art (such as epics, novels, drama, and poetry) from 
other kinds of writings, such as scientific reports, historical treatises, religious texts, guides, and 
manuals, which may happen to be written in a literary manner?, Gilmore, J. queried.  African 
Philosophy of literature is not alone in pursuing these questions, for literary history, criticism, and 
other modes of scholarship address these concerns, as do readers when they reflect on their own 
and others' practices of attending to works of art. However,  continuing reiterates that the  Gilmore
philosophical approach to literature, while often productively drawing on the empirical study and 
first-order analysis of literary works, tends to adopt a more systematic, theoretical, ahistorical 
and foundational approach than commonly found in other fields.

Globally, Philosophy in its different traditions remains the foundation for educational 
development and socio-political cum economic growth. African philosophy plays this critical 
role too within and for African heritages and in our concern, in the area of literature as Philosophy 
of literature thereof.  African philosophy of literature addresses the most fundamental questions 
about the nature of literature as it critically appreciates or applies critical principles on the acts of 
creative writings and reading. It is a critical study of  literature (writing and reading). In African 
Philosophy of literature there is a critical appreciation or application of philosophical principles 
on the acts of creativity and making as well as on the acts of writing and reading. It is a critical 
study of  literature (writing and reading). Within the global community, philosophy of literature 
encompasses human engagements as animal labourans and animal loquens. This is why 21st 
Century remains a century of great possibilities and feasibilities and it is regarded as an age of 
great literary genre and literary presentations. Through artificial intelligence, that is AI, humanity 
is becoming automated and so much dependent on  machine than trusting on the capability and 
potentiality of our unaided human faculty of reasoning. Literary works have gone far as photo-
editor repackages reality into another reality. Science and technology as well as hyper-
technologies are bringing  revolution il the areas of aesthetics, arts and humanities especially 
with regard to African Philosophy of Literature (philosophy of writing and reading). 

Appreciation of Religion

Religion is humans' respected interaction with the Divine. It is a responsible expressive 
relationship with the non-human. It is  a response-able approach to Divinity. Religion, therefore, 
is man's disposition and mental devotion towards a being who is looked unto as greater with a 
candid aura. Merriam-webster (n.d.), noted etymologically that religion is from the Middle 
English religioun; from Anglo-French religium; Latin religion-, religio supernatural constraint, 
sanction, religious practice, perhaps from religare to restrain tie back. Britannica, T. Editors of 
Encyclopaedia (2023) maintain that  religion, is “human beings' relation to that which they 
regard as holy, sacred, absolute, spiritual, divine, or worthy of special reverence. It is also 
commonly regarded as consisting of the way people deal with ultimate concerns about their lives 
and their fate after death”. Religion, of course, is a personal set of attitudes, beliefs and practices. 
Continuing, religion is at the service and worship of God or the supernatural as well as the 

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http://www.jonathangilmore.com/
http://www.jonathangilmore.com/


committal devotion to religious faith or observance, (Merriam-webster, n.d.). In this sensible 
understanding, religion is properly appreciated and ought to be established on a sound theology. 
Theology informs religion properly. In this strict sense, religion is at the operational and practical 
function of theology. Theology, therefore, is at the service of religion as ancilla religio.

Theology etymologically theo and logos is science of God. According to Aquinas it is a sacred 
doctrine and science of a revealed truth. It is a systematic study and scientific appreciation of 
God. Theo and logos are all about the word of God. Theology in this regard is the narrative of 
God's encounter with humanity and humanity's responses as a result of such encounters.  
However, as the highest human discipline, it is a human project on the divine. In this theological 
project, humanity seeks an understanding of divinity. Iroegbu (1996), however, gave six nuances 
of the descriptions of theology as “God-talk; search for God through faith and reason, an 
enlightened reason, etc. Through an enlightened faith, this God that has continued to manifest 
Himself, is searched for and often with an encounter that will lead to all forms of religion and 
vagaries of worship. Theology, therefore, is a consequence of religion. Notwithstanding, without 
theology, religion or religious practises and innuendoes will be mere belief and shallow 
impressive practises. Theology, however, ought to have many traditions as many cultures and 
people have their different experiences and different established expressions of relationships in 
their religions as well as religious professions and practices. Thus, each theological tradition 
ought to give us a religion to be sustained by a theology.  A proper appreciation of and a functional 
understanding of religion is a deep rooted opportunity for a divine reverential encounter. 

Notwithstanding, theology remains a basic yardstick in the comprehensive understanding of 
religion within a people's Weltanschauung, hence, an African theology. This is why  the idea of 
religion as worship of Divine is highly sustained with a sound African theology as a African 
science of God. This question of African Theology has God made present in Christ; Son of God, 
as the the foundation properly established on African view and understanding. It is crystal clear 
that the historical genealogy of Jesus Christ as religious than political messiah (Onebunne, 
2019c) started with Israel coming to dwell in Egypt on the invitation of Pharaoh  Joseph via 
slavery (cf. Gen. 37:25-27) as a family that went back as a nation. Those moments of sojourn 
chanced the possibility for an intermarriage between Israelites and Egyptians. This marriage 
nevertheless chanced a mixture of an African blood in the forefathers and in the genealogy of 
Jesus Christ. This was clearly played out in the Holy Family's (of Joseph, Mary and Jesus) flight 
into Egypt trying to escape the blood-splitting terror of King Herod's anger for a new King (cf. 
Mtt. 2:7ff) that was unleashed on the age-grades of Christ known and referred today as massacre 
of the Innocents (cf. Mtt. 2:13ff). That flight was couched in one of the Igbo's age long maxim and 
adage that oso chua nwata be nnaya ogbanaa ikwunneya. To this extent one can assert that 
African theology is deeply rooted  in Jesus Christ and ought to be appreciated as such as African 
Traditional  Religion.  

African Traditional  Religion (ATR)

Having prefixed African Tradition on Religion one may be tempted to define ATR as the religion 
of traditional Africans. That is, religion borne out of African traditions and cultures. It's a 
particularized religion within African cultural innuendoes expressing their ways of life.  In this 
sense, ATR is the people's religion that grew from their experiential realities. Their theology will 
be within their experience in the worship or reverence of their God. African Theology is African 
understanding of God. It is the science of God within the boundaries of African realities. Such 
encounter is always within a definitive experience that leads to worship. Before the exploration 

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and exploitation through colonialism, Africans have had an experience of the  Divine with many 
forms of worship rooted in their exalted beliefs and belief systems. Such has been their theology, 
an African Theology of the object and subject of their worship. African theology, therefore,  is an 
ongoing experience and sustained encounter with African God as their Creator and all-in-all. 
African theology sustains the African knowledge of God and ATR. African theology presupposes 
African theism. However, Ikenga-Metuh (1999) in line with this thought opined that “most 
African societies  recognise fundamentally two different types of divinities: the Supreme Being 
and the subordinate deities”, (p.94). African traditional theology is a consequential result of 
African Traditional Religion (African Religion) as the religion of the people anchored deeply on 
inculturation and anonymous form of Christianity. 

Ikenga-Metuh (1999) summarily captioned the interference of the West on ATR as recorded by 
the European explorers and Missionaries thus “many of the authors of the observations did not 
stay long enough in Africa to get acquainted with the people's beliefs and practices, nor in fact did 
they attempt a  systematic study of African Religion. However, these observations are significant 
in that they reveal the prejudices and biases of the people who wrote them and that of the 
European public”. A little patience with our forefathers would have revealed to the White-men 
(the missionaries and colonial masters) the religious and spirituality of the Africans who were 
actually anonymous Christians in all ramifications. African Religion and the corresponding 
theology is not all about Christ but ought to have Christ at the centre of its history as the world 
keeps the record of BC (Before Christ) and AD (Anno Domino). These complimentary views 
ranking with the anonymous Christianity of Karl Rahner is a kind of paradigm shift in the 
appreciation of humanity as one family within the Godhead of God the father as the Creator. The 
idea of anonymous Christian shows the unique dynamism in nature amongst human beings, 
(Encyclopaedia.com, 2019) .  

African Philosophy of Religion and Literature: The Defining Relationship

The length and breadth of African Philosophy is within the bounds of critical appreciation of 
African realities as African wisdom properly expressed in African literature and literary works 
showcasing African beliefs. History has shown that African philosophy of religion and literature 
have enraptured scholars and intellectuals for years across generations, plunging them in a 
multifaceted complexity of ideas, beliefs and artistic expressions that intricately intertwined and 
weaving them into African cultural identity and heritage. Investigating the interaction between 
these two domains of thought as well as the relationship between African philosophy of religion 
and African philosophy of literature unfolds as a subject of significant importance, unravelling 
the historical development and complex interconnectedness of profound spirituality, key 
concepts, historical underpinnings, exact storytelling, and philosophical perspectives in African 
contexts. This paper have explored the transformative potential of African literature and the 
profundity of African religion. 

The historical development of African philosophy of literature is a clear testimony to the rich 
socio-cultural heritage that informs the original African literary works. Developing from a 
foundation intemperately influenced by oral traditions, orature and storytelling, African 
philosophy of literature consistently incorporates and integrates  philosophical ideas and 
religious beliefs. Literary works throw more light on the interconnectedness of religious and 
philosophical discourse, exploring themes of morality, ethics and the nature of existence. More 
so, African philosophy of literature has continued to be shaped by external influences. Such 
influences ranges chiefly from  European colonization. Such  interference through colonialism 

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as  the  imposition of Western ideologies and western imperialism  upon African societies and her 
own ideologies not only disrupted traditional modes of expression but also sparked a re-
evaluation and reinterpretation of African philosophy of literature. Based on this there was an 
emergence on the part of African authors and intellectuals who sought out in reclaiming their 
cultural heritage while contributing to the proper development of African literature. However, the 
interaction between African philosophy of religion and literature is quite a fascinating area of 
study, as it highlights the intrinsic connection between these two disciplines. In order to fully 
grasp and appreciate the existing relationship between African philosophy of religion and 
literature, it is essentially important  to compare contrastingly on  their fundamental concepts and 
principles.

Concluding Remarks on African Philosophy of Religion and African Literature 

By the analytical appreciation of key conceptual principles within African philosophy of religion 
and literature, a deeper appreciable understanding of the inter-connectedness and deep mutual 
influence between these two disciplinary courses emerges while paving ways for further possible 
exploration into the significant influence of African philosophy of religion on African philosophy 
of literature, and vice versa. African philosophy of religion has continued to played an enduring 
and significant role in shaping African philosophy of literature, providing a fundamental 
condition for exploring spiritual and metaphysical themes in African literary works. This 
interaction between African philosophy of religion and literature has resulted in the emergence of 
specific and unique  literary traditions that reflect and celebrate African cultural heritage. Some 
African literary scholars argue along this line of thought that African literature is infused with the 
philosophical undertone of African religious innuendoes and belief systems, as seen in the 
constant exploration of the spiritual issues and supernatural elements. Through an astute 
examination of the relationship between African philosophy of religion and literature, one gains a 
more comprehensive understanding of the African experience and its multifaceted nature. 
African philosophy of religion nevertheless has limited the scope of African philosophy of 
literature by confining it to religious innuendoes. The connection and interaction between 
African philosophy of literature and African philosophy of religion show the dynamism in these 
disciplines, as they influence and are influenced by each other. With a  promotion of a more 
comprehensive discussion on African religious culture and traditions. African philosophy of 
religion informs African literary criticism, we can gain insight into the complex cultural and 
spiritual dimensions of African literature. A re-examination of the influence of African 
philosophy of literature on African philosophy of religion, vice-versa shows the intricacies in the 
connection between African religious beliefs and the prominent themes, motifs, and symbols in 
African literature. 

The profound relationship between African philosophy of religion and literature is seen more in 
the literary works serving as vehicles for conveying religious beliefs and practices in African 
societies. Chinua Achebe's novel is very unique in this aspects. Things Fall Apart presents the 
clash between traditional African religion and the intrusion of Christian missionaries, 
highlighting the complexity and diversity of religious experiences in African communities. 
Again  in Chinua Achebe's Things Fall Apart, the Igbo people's God-consciousness and belief in 
ancestral worship are intricately weaved. Through the character of Okonkwo, Achebe explores 
the tensions between tradition and modernity, as well as the consequences of disregarding one's 
cultural heritage. Additionally, African philosophy of literature helps deepen our understanding 
of God-experiences through its utilization of various literary techniques. African philosophy of 
literature, however, challenges mere interpretations of religious traditions and their belief 

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systems.  Equally, Ngũgĩ wa Thiong'o's play I Will Marry When I Want remains a critical 
challenge for  the oppressive nature of some traditional religious norms which it advocates. 
Equally, the influence of African philosophy of religion is also seen in Ngugi wa Thiong'o's 
Wizard of the Crow. The practise of divination as well as  the presence of supernatural forces 
helped to shape the characters' actions and decisions. By integrating these religious elements, 
African authors and her scholarships are able to explore existential questions and probe the 
complexities of human existence. Generally, literature is shaped and reshaped by religious 
beliefs. More so, Ngugi wa Thiong'o's other novel Petals of Blood presents another example. This 
work showcased interplay between African religious beliefs and the struggle against 
neocolonialism. The characters in the novel were very apt to challenge the oppressive systems 
while inspiring readers to question the status quo and work towards societal change. More so 
Chimamanda's Half of the Yellow Sun is in this league. 

The integration of African philosophy of religion and literature simply allows for a proper 
appreciation of religious  texts, such as the Bible or the Qur'an. Other African scholars, such as 
Kwame Gyekye and Wole Soyinka, have focused their scholarly works on the 
interconnectedness between African philosophy of religion and literature. Their research, 
writings, and theories have shed light on the relationship between these two disciplines, 
providing valuable insights and perspectives. Gyekye's writings were on African traditional 
religions while Soyinka's exploration was on Yoruba's mythology in his literary works. They both 
have delved into the themes that are central to religion and literature making very significant 
contributions that enrich for the better understanding of both disciplines. The contributions of 
African scholars and philosophers have played a vital role in bridging the gap between African 
philosophy of religion and literature. However, the multifaceted nature African philosophy of 
religion and literature holds significant implications for African cultural identity and heritage.

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