By S. A. Nigosian (auth.)
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Consequently, fieldwork studies of African social and religious systems were interpreted according to the nationality of the anthropologist. 5 The persistent emphasis on fieldwork, however, led anthropologists to make a shift in their analysis from function to meaning. This new viewpoint, called the phenomenological approach, attempted to understand African ideas, concepts, beliefs, and practices through an analysis of their own mode of thought, or logical patterns. 6 Today, anthropologists attempt to integrate the social-functional and phenomenological approaches within a unified perspective.
Is the chief god indifferent to or actively involved in human affairs? The answers to these questions differ from group to group. To the Bantu and Sudanese, for instance, the chief god Mulungu is both a personal being and an impersonal spirit. As such, Mulungu is ruler, judge, omnipotent, and omnipresent, whose voice is heard in thunder and whose power appears in lightning. Similarly, to the Dogon, the chief god Amma created the heavens and the earth, and then united himself with the earth to produce a series of mortal twins.
Saint Augustine, The Confessions of St Augustine, trans. E. B. Pusey (London: J. M. , 1957), p. 262. 2. Summarized from A. C. Bouquet, Comparative Religion (New York: Penguin, 1956), p. 12. 3. Among those who continue the search for an essence is F. Schuon, The Transcendent Unity of Religions (New York: Harper & Row, 1975). 4. T. A. Ribot, Essay on the Creative Imagination, trans. A. H. N. Baron (Chicago: Open Court, 1906), p. 301. 2 Religion zn Prehistory Archeological Discoveries Religion is virtually as old as the human scene itself.
