Ethnological and religious studies point to
differentiation in the status of men and women, which eventually results from
cultural conditions, and not from biological differences. Many researchers
indicate asymmetry connected with the gender, which also refers to the
religious sphere. The nonliterate peoples consider life to be the fundamental
value and that is the reason why their cultural and religious traditions put
emphasis on woman's biological functions and see procreation as her main
vocation and task. A woman performs the role of a native doctor and healer
among many African peoples, since the basic medical care takes place within the
family. In Africa older women after menopause perform priestly duties to a
smaller degree. Researchers of the African peoples emphasize that spirit
possession takes place more frequently in the case of women than men, which
they consider a reaction to the inferior status of women in the social,
political and religious life. Both men and women are diviners among manyAfrican
peoples. Among some peoples of Eastern and Southern Africa women control the
Earth fertility and they are renowned rainmakers. Women belong to secret
societies in some African peoples. Both men and women can be sorcerers and
witches, although among many African peoples it is more often older women who
are accused of witchcraft, which is explained by social and economic inequality
and the desire for power.
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The Role of Women African Traditional Religion and among the Yoruba, () 73-80.
The Role of Women African Traditional Religion and among the Yoruba7380)| false
TROUWBORST, A. A. 1962: Le Burundi, in: D'HERTEFELT, M., TROUWBORST, A. A., SCHERER, J. H., Les anciens royaumes de la zone interlacustre méridionale Rwanda, Burundi, Buha. Tervuren: Musée Royal de l'Afrique Centrale, 113-169.
GREEN, E. C. 1989: Mystical Black Power: The Calling the Diviner-Mediumship in Southern Africa, in: SHEPHERD MCCLAIN, C. (ed.), Women as Healers. Cross-Cultural Perspectives. New Brunswick: Rutgers University Press, 186-200.
Mystical Black Power: The Calling the Diviner-Mediumship Southern Africa, () 186-200.
Mystical Black Power: The Calling the Diviner-Mediumship Southern Africa186200)| false
MCLEOD, M. 1975: On the Spread of Anti-witchcraft Cults in Modern Asante, in: GOODY, J. (ed.), Changing Social Structure in Ghana: Essays in the Comparative Sociology of a New State and an Old Tradition. London: International African Institute, 107-117.
On the Spread of Anti-witchcraft Cults Modern Asante, () 107-117.
On the Spread of Anti-witchcraft Cults Modern Asante107117)| false
BERGER, I. 1976: Rebels or Status Seelers? Women as Spirit Mediums in East Africa, in: HAFKIN, N. J., BAY, E. G. (eds), Women in Africa. Studies in Social and Economic Change. BERGER Stanford, Stanford University Press, 157-181.
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Rebels or Status Seelers? Women as Spirit Mediums East Africa157181)| false
EISELEN, W. M., SCHAPERA, I. 1959: Religious Beliefs and Practices, in: SCHAPERA, I. (ed.), Bantu-speaking Tribes of South Africa. An Ethnographical Survey. 6th ed. London: Routledge and Kegan Paul, 247-270.
FANUSIE, L. 1995: Sexuality and Women in African Culture, in: ODUYOGE, M. A., KANYORO, M. R. A. (eds), The Will to Arise. Women. Tradition, and the Church in Africa. Maryknoll, N.Y.: Orbis Books, 135-154.