context, this essay seeks to retrieve and reinterpret the ecological wisdom in African traditional culture from a Christian perspective. Specifically, the essay entails Christian theological reflection on the Akan concept of sunsum as a contribution towards ecumenical discourse on an ecological

In: Journal of Reformed Theology

allying themselves with sunsum (spirits) who helped them in detecting and revealing hidden or unseen causes lying behind sickness and other misfortunes. A belief that observed occurrences of physical distress also involved spiritual causation was taken as axiomatic in Nzema and in the other cultural

In: Journal of Religion in Africa

importance of Africa in the process of religious globalization, as far as the Christian impact is concerned, may be considered critical indeed. Sunsum Sorè In Ghana the older independent churches we are talking about appear in the literature as :Spiritual churches" on account of their pneumatic orientation

In: Mission Studies

forms another high point of the book. As the author argues, although the Sunsum sorè may be declining quantitatively, their impact on Ghanaian Christianity continues through an enduring religious and theological heritage along the contours of initiating an e ff ective inculturation process, normalisation

In: Journal of Religion in Africa

n' akese, god's speaker. The calabash in their view is much more than a mere musical instrument. It is the caller of the sunsum. The gourd participates in a field of symbolism related to the power ( t2cm) that draws or attracts beneficent spirits for healing and malevolent spirits for ritual

In: Journal of Religion in Africa

claw back their lost power are using the sacred basis of their legitimacy to insist on their right to represent their communities. Keywords legitimacy, representation, decentralization, secularization, sacred and profane, traditional authorities, local governance, oman, sunsum Introduction The

In: Perspectives on Global Development and Technology

This was sunsum , an intangible constituent of being that was non-human in origin. Earlier commentators (originally missionaries seeking Asante Twi equivalences for Christian concepts) gave it as ‘soul’ (like kra ) or ‘spirit.’ The Ghanaian philosopher Gyekye rejects ‘soul,’ but in agreeing to the

In: Landscapes, Sources and Intellectual Projects of the West African Past

Prayer camp, are syncretistic traditions. Other groups operate on the model of the many Sunsum sore or spiritual churches and the prayer and healing homes in southern Ghana. Other groups such as Th e Radha Govinda temple community and the Arya Samaj of Ghana represent missionary-established Hindu

In: Journal of Religion in Africa
Author: Harry Sawyerr

the stone or the tree, the more powerful it became to pre-scientific man. So the Akan attrib- ute a fierce spirit, (sunsum), to the tweneboa tree, an African cedar( ?), because it resists cutting and therefore, when felled, provides a log which could be deeply excavated to a thin layer which produces

In: Numen
Author: Girish Daswani

and now’ (407). Asamoah-Gyadu (2005a) has also commented that the Pentecostal-Charismatic Churches (PCCs) can be viewed as playing a similar role to the Ghanaian Spiritual Churches ( Sunsum Sore ) before them, even if the theological orienta- tions of PCCs appear to be discontinuous (32). Newell (2007

In: Journal of Religion in Africa