AFRICANS AND THEIR NAMES FOR GOD

"The fool says in his heart 'There is no God.' " In traditional Africa there are no such "fools."

God, divinities and spirits in African traditional religious ontology 

Rev. Emeka C. Ekeke

1

 and Dr. Chike A. Ekeopara

2

1

Lecturer, Department of Religious Studies, University of Calabar, Pmb1115 Calabar, Crossriver 

State, Nigeria,  Email revekekemekus@yahoo.com 

2

Senior Lecturer, Department of Religious Studies, University of Calabar, Pmb1115 Calabar, 

Crossriver State, Nigeria.   

ABSTRACT 

The concept of God, divinities and spirits in African traditional religious ontology has been so 

misunderstood by many scholars to the point of seeing Africans as people who did not know the 

Supreme Being nor worship Him. This paper seeks to examine how Africans conceive of the 

Supreme Being, divinities and spirits. The paper shows that the concept of God is not strange to 

Africans but in traditional Africa there is no atheist. It sees the divinities as beings who receive 

authority from the Supreme Being to serve in the unitary theocratic system of government. The 

paper sees the spirits as strangers, foreigners and outsiders in the category of things that should 

be defeated using spiritual powers.    

Keywords: Religious Ontology, African tradition, Divinities, Spirits 

INTRODUCTION 

The concept of God, divinities and spirits in African 

traditional religious ontology has been a controversial 

and misunderstood concept. Various factors led to 

this controversy and misunderstanding, such as 

prejudice by Western scholars who measured African 

traditional religious concept with Christianity. Other 

factors include lack of indebt study of African religion 

leading to hasty conclusion.  Most of those who came 

to study the religions of Africa were armchair scholars 

who depended on data from missionaries who 

themselves concentrated in one community or tribe.  

They used the scanty information derived from one or 

two localities in Africa to draw conclusion about the 

ontology of God, divinities and spirits in Africa.  

These armchair scholars went as far as believing that 

the sub-Saharan Africa is one country with one 

religious belief and practice. 

This misunderstanding continued until indigenous 

African scholars like John S. Mbiti and E. Bolaji 

Idowu, in 1970s and 1980s, set out to refute some of 

the erroneous claims about  African religions.  They 

echoed the fact that “Africans had known God before 

the missionaries came” (Ray XI).  This view gave 

Africans and their religion, which was battered and 

shattered by the missionaries who condemned and 

denigrated their religion, a new hope and integrity.   

In this paper, our attention  is drawn to the fact that 

there are realities in African religion which has not 

been properly echoed by Africans themselves 

especially those Eurocentric ones whose religious 

inclination has blinded them to the fact that Africans 

are not strangers to the worship of One True God – 

Supreme Being, who is called by different names in 

Africa. 

This paper also shows the position of the divinities 

and spirits in African religious metaphysics stressing 

that their belief in these other beings do not in any 

way contradict their belief in the Supreme Being as 

some opine.  In most of the religions of the world, the 

concept of the Supreme Being is clearly spelt out just 

as it is in African religion with the divinities and spirits 

clearly set forth as messengers of the Supreme 

Being.  This work is therefore focused on showing the 

place of God, divinities and spirits in African religious 

ontology. 

God in African Religious Ontology: When we refer 

to the word ‘God’, we are talking about the living 

eternal Being who is the source of all living and 

whose life existed from the dateless past.  He is self 

existed and is the one whose power sustains the 

universe.  He is an all-knowing Being who knows and 

sees all things at the same time without any modern 

instrument.  He even knows the end from the 

beginning. 

This Great Being has revealed Himself in many 

different ways, “and human beings in particular have 

always felt His presence and responded to Him in 

worship” (Brown 1).  This manifestation or revelation 

of God has brought about a living relationship Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

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between God and Man leading to what we now call 

religion.  Some people who received this revelation 

have seen God as a personal Being such as the 

Jews and Muslims, while others like the Buddhists do 

not think of God as a personal Being at all. 

The greatness of this Being has been described by 

many scholars, religious people and many religious 

scriptures.  In describing God, Al-Ghazzali wrote: 

He is the power and the kingdom and the glory and 

the majesty and to Him belongs creation and the 

rule over what He created: He alone is the Giver of 

life; He is omniscient, for His knowledge 

encompasseth all things, from the deepest depths of 

the earth to the highest heights of the heavens.  The 

smallest atom in the earth or the heavens is known 

unto Him.  He is aware of how the ants creep upon 

the hard rock in the darkness of the night.  He 

perceives the movement of specks of dust in the air.  

He beholds the thoughts which pass through the 

minds of men, and the range of their fancies and the 

secrets of their hearts, by His knowledge, which was 

from aforetime (qtd in Brown 2). 

The Arjuma’s Hymn written in about 500 – 100 BC in 

ancient Hindu Gita, expresses the same belief in the 

greatness of this great God and his relationship with 

humanity and the universe: 

Why should they not revere You? … You are the 

first Creator, Infinite, Lord of the gods, home of the 

Universe.  You are the Imperishable.  You are the 

last Prop-and-resting Place of the universe.  You are 

the Knower and what is to be Known … The whole 

universe was spun by You … Your strength is 

infinite, Your power is limitless.  You bring all things 

to their fulfillment: hence You are All … You are the 

Father of the world of moving and unmoving things 

(qtd in Brown 3). 

These descriptions as given above shows the extent 

of the greatness of this Supreme Being by many 

religions.   

The greatness of this Supreme Being – God is also 

portrayed in African religions.  The fact that there are 

no written scriptures by the votaries of African 

traditional religion, does not in any way mean that the 

concept of the Supreme Being does not exist in their 

ontology.  John S. Mbiti explains that though the 

knowledge of God as the Supreme Being is not 

documented in any sacred book, yet it is “expressed 

in proverbs, short statements, songs, prayers, 

names, myths, stories and religious ceremonies” 

(African Religions and Philosophy  29).    This  means 

that for one to understand the concept of God – the 

Supreme Being in African, he has to study carefully 

the entirety of the culture of the people.  This agrees 

with what Mbiti said, “One should not, therefore, 

expect long dissertations about God.  But God is no 

stranger to African peoples, and in traditional life 

there are no atheists” (29).  This is further supported 

by an Ashanti proverb which says ‘No one shows a 

child the Supreme Being.  This proverb means that 

anyone born in Africa does not need to go to school 

to learn about the existence of the Supreme Being, 

but God’s existence is known by all including 

children. 

The Origin of Belief in God in Africa:  There are 

divergent views of scholars as per the origin of 

religion.  Some see religion as originating from fear.  

People saw the vastness of the universe and the 

rumblings of thunder and lightening and the vastness 

of the sea and so many other things that caused 

them fear and so developed faith in something that 

will shield them from what they feared. Others see 

religion as originating from magic while others see 

religion as the creation of the priestly class. 

As there are divergent views of scholars concerning 

the origin of religion, in the same way many scholars 

have various views as per the origin of belief in God 

in Africa.  Three important views exist which are here 

explained. 

1. Through reflections on the universe, Africans 

came to believe in God.  

This view has its bases on the fact that Africans 

believe in God as the Creator of the universe.  This 

belief may have led them to reflect on the vastness of 

the universe.  Their imagination led them to this 

conclusion that there must be a Supreme Being 

whose power not only created this vast and complex 

universe but also sustains it.  They therefore began 

to give this being worship and adoration.  Mbiti, 

writing in his work  Introduction to African Religion, 

explains that the process of arriving at this conclusion 

of belief must have taken a long time “and there must 

have been many myths and ideas which tried to 

explain these mysteries of the world” (40). 

2. Through realization of their own limitations 

Africans came to believe in God. 

This second view or explanation of the origin of belief 

in God in Africa has its root in man’s limitations and 

the insatiable nature of man’s needs.  Africans saw 

that they were limited and weak in many respects, 

including knowledge and power, particularly in the Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

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face of death, calamity, thunderstorms, earthquakes, 

mighty rivers and great forests which are beyond 

man to control.  These limitations and powerlessness 

rather led them to speculate that there must be a 

Supreme Being who is superior to these other 

powers that can be drawn to help them through 

appeasement and or sacrifice.  Mbiti argues that “this 

idea made it logical and necessary for man to depend 

on the one who was more powerful than people”.  

(Introduction to African Religions,  41).  This made 

Africans to feel that they needed the help of this 

Supreme Being in their experiences of limitations and 

powerlessness. This is the Great God that the 

Africans worship.  It should be observed that the 

process of this formulation took a long period before 

it was actually conceptualized. 

3. As Africans observed the forces of nature, 

they came to believe in God. 

This third view of the origin of belief in God in Africa 

is so important because it has to do with the various 

forces of nature.  From time immemorial; man has 

been in the habit of looking at the forces of nature 

with awe and reverence.  This made man to worship 

these forces as having one supernatural power or 

another.  As Africans looked at the weather, storms, 

thunder and lightening, and other phenomena such 

as day and night, the firmament, the sun, moon and 

stars, seeing their enormous benefit to man yet 

unreachable, the Africans began to associate the sky 

with a great God who is very close to man, supplying 

man’s needs such as rain for his land to produce 

abundant fruit.  Mbiti argues that this may be the 

reason “that God is so much associated with the sky 

and the heavens”.   

 He argues further that: 

It is very likely that … [Africans] came to believe in 

God’s existence through such a link between 

heaven and earth.  Man was  at the centre of the 

universe. Standing on the earth but looking up to the 

heavens, and that belief began to make sense and 

fit into man’s continued attempts to understand and 

explain the visible and the invisible universe, the 

earthly and heavenly worlds of which man is the 

centre (Introduction to African Religions, 41, 42). 

African religion centres on belief and practices.  This 

knowledge of God through belief; became the 

cardinal point of the religion of Africans. 

Attributes of God (Supreme Being) in Africa: 

Attributes of God refers to words or phrases ascribing 

traits, properties, qualities or characteristics to the 

Supreme Being.  These attributes are 

anthropomorphic in nature.  This is because any 

religion that stripes the Supreme Being of 

anthropomorphic phenomenon will eventually end up 

as an abstract religion that does not have human 

feelings and is not fully realizable in the world. 

Anthropomorphism is the ascribing of human 

character to God.  J. Omosade Awolalu and P. 

Adelumo Dopamu explain that anthropomorphism 

has been found in all religions as a way of expressing 

ideas or concepts about the preternatural world of 

realities.  For this reason, they argued that it cannot 

be accepted as a part of  the structure of African 

religion (32). 

As we study these attributes of God in Africa, we 

must be conscious of this fact that there are no 

sacred scriptures of African religion for us to consult 

and know what these attributes are, as one who 

wishes to study the attributes of God in Christianity or 

Islam will do.  Rather attributes of God in African 

religion can be found in the songs, proverbs, sayings, 

recitals and liturgies of so many African people. 

(a) God is real to Africans: Africans do not 

perceive of God as an abstract entity whose 

existence is in the mind.  He is seen and perceived 

as a real personal entity whose help is sought in 

times of trouble and who is believed to be the 

protector of the people.  The various names given to 

God in African attest to this.  The fact that God is real 

to Africans is enshrined in the meaning of the name 

they call him.  The Yoruba of Nigeria call God 

Olodumare or Edumere meaning “The King or Chief 

unique who holds the sceptre, wields authority and 

has the quality which is superlative in worth, and he 

is at the same time permanent, unchanging and 

reliable.”  Another Yoruba name for God is  Olorun

meaning “the owner of heaven” or “the Lord of 

heaven” showing God as the author of all things both 

visible and invisible. 

The Igbo of Nigeria call God by these names Chukwu 

meaning “Source Being” which connotes “the Great 

One from whom being originates”. Chineke meaning, 

“The Source Being Who creates all things”.  The Edo 

of Nigeria knows God as  Osanobua or  Osanobwa 

which means “the source of all beings who carries 

and sustains the world or universe”. Among the Nupe 

of Nigeria God is called  Soko which means “the 

creator or supreme deity that resides in heaven”. 

The Ewe and Fon people of Dahomey call God Nana 

Buluku which means the great ancient Deity. Among 

the Akon and Ga people of Ghana, God is known by Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

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these names:  Odamankoma,  meaning “He who is 

uninterruptedly, infinitely and exclusively fully of 

grace” or “He who alone is full of abundance or 

completeness” or “He who in His grace has 

completed everything in heaven and on earth”. 

Nyame  or Onyame meaning “if you possess or get 

him, you are satisfied” which expresses God as God 

of fullness or God of satisfaction. 

Among the Mende people of Sierra-Leone God is 

called Ngewo which means “the eternal one who 

rules from above”. (Awolalu and Dopamu 38-43). 

These names were not created by Africans after the 

colonial era but shows how real God is to Africans. If 

God were not real to Africans how did they 

manufacture these names and given to the Being 

they do not know? 

 b)  God is unique in African religious ontology 

When the word unique is used in reference to the 

attribute of God in Africa we are looking at God as 

having no equal or non like Him and being the only 

One of its sort. 

We earlier explained that the Yoruba people of 

Nigeria refer to God as  Olodumare meaning “The 

king or chief unique, who holds the scepter, wields 

authority and has the quality which is superlative in 

worth, and he is at the same time permanent, 

unchanging and reliable”.  This description shows the 

uniqueness of God in Africa.  Not only is God seen as 

unique but He is also seen as permanent, 

unchanging and reliable.  This is why in Africa there 

are no images attributed to the Supreme Being.  In 

most cases there are no temples except in few 

places, dedicated to the Supreme Being. 

No body in Africa has produced any picture attributive 

to the Supreme Being because the concept of God is 

embedded deeply in their ontology that the Supreme 

Being is unique and nothing is comparable to Him.  

Idowu has this to say concerning the uniqueness of 

God: 

The uniqueness of Deity is one reason why there are 

no images – graven or in drawing or in painting of him 

in Africa.  Symbols there are copiously, but no images.  

The African concept of God, in this regard is an 

emphatic ‘No one’ and ‘None’ to the question, ‘To 

whom then will you liken God or what likeness 

compare with Him? (African Traditional … 152). 

 Alice Werner in describing Leza, the name used for 

the High God by the Baila, Botanga, and other tribes 

of Northern Zambia explains that  Leza is described 

as “the One who does what no other can do” (51).  In 

writing about the Ruanda people Werner described 

their Supreme Being (Imana) in a proverb thus: 

“There is none to equal  Imana” (44).  These 

descriptions show the uniqueness of the Supreme 

Being in African religious ontology. 

Evans – Pritchard in his definite view of God, known 

as Kwoth among Nuer people of Sudan says: 

The Nuer word we translate ‘God’ is Kwoth, Spirit … 

We may certainly say that the Nuer do not regard 

the sky or any celestial phenomena as God, and this 

is clearly known in the distinction made between 

God and the sky in the expression spirit of the ‘sky’ 

and spirit who is in the sky’.  Moreover, it would even 

be a mistake to interpret ‘of the sky’ and ‘in the sky’ 

too literally… They may address the moon, but it is 

God to whom they speak through it, for the moon is 

not regarded, as such, as Spirit or as a person.  

Though God is not [sky, moon, rain, and others]… 

He reveals Himself through them. (12). 

Evans-Prichard has carefully explained that though 

the various natural phenomena are not God from the 

African concept of God, they are vehicles through 

which God reveals Himself to people. We still 

maintain that God is unique and that is how Africans 

see the Supreme Being.  

(c) God is Transcendent and Immanent 

These two words, transcendent and immanent could 

be seen as two sides of the same coin.  

Transcendent means that something is beyond what 

is natural and normal, and different from it. When 

Africans see God as transcendent, it means that (a) 

God is not limited to a particular place and time as 

human beings are. (b) It means that God lives 

outside the natural world in which human beings live. 

(c) It also means that human beings can never fully 

comprehend the will or thoughts of the Supreme 

Being. He is beyond their understanding. (d) It further 

means that God is always there first: He is the 

creator of all things and the initiator of all events. (e) 

Finally, it means that human beings feel awe when 

they remember the presence of God. He is good and 

trustworthy in a way that they are not (Brown 2). 

As an immanent God, Africans see Him as God 

whose presence is felt by people within the natural 

world. This means that they feel his presence around 

their surroundings, and through what happens to 

them and their families. Africans see God as very 

present within the natural world to help protect and 

deliver his creation, although at the same time, He Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

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transcends the natural realm. When we say that God 

is immanent in the world, we are presenting an 

attribute that shows God as dwelling among us or 

within us. 

So many writers especially the armchair scholars 

from the West argue that God in the African concept 

is far removed that they see Him as “Absentee 

Landlord”. They conclude that though Africans have a 

faint knowledge of God, but that God is far removed 

from them so that they rather go to the divinity for 

help. This is a big error. You cannot emphasize 

God’s remoteness to Africans to the exclusion of His 

nearness.  

Awolalu and Dopamu argue that to the Africans “the 

transcendence and immanence of God are two divine 

attributes that are paradoxically complementary” (50). 

This is revealed in the Nupe song: “God is far away.  

God is in front, He is in the back”.  This Nupe song 

means that though God is not on earth yet He is very 

present, always, and everywhere.  To show the 

immanence of God among the Yoruba of Nigeria they 

ask “What can you do in concealment that God’s 

eyes do not reach?” And they also add another 

statement “He who steals under concealment, even 

though the eyes of the earthly ruler do not see him, 

those of the King of Heaven are looking at him” 

(Awolalu and Dopamu 51).  The above sayings 

reveal the immanence of God in African religious 

ontology.  They show that Africans believe that 

though God is transcendent, yet He is immanent. 

d) In Africa God is Eternal and Immortal.   

The Africans do not see the Supreme Being as One 

who will one day cease to be or one who will 

eventually die.  They rather see Him as the eternal 

and immortal One who lives forever to satisfy the 

human soul.  This is why “they hold that the Supreme 

Deity is the Ever-living Reality Whose Being 

stretches to eternity” (Awolalu and Dopamu 52).  A 

Yoruba epithet of praise describes this eternal and 

immortal attribute of the Supreme Being in Africa: 

Oyigiyi Ota Aiku – “The mighty, immovable, hard, 

ancient, durable Rock that never dies”.  

The  Kono people of Sierra Leone call God by the 

name Yataa which means that “God is the One you 

meet everywhere”.  They  also call God by another 

name  Meketa implying “the Everlasting One”, “The 

One who remains and does not die” showing that 

people of many generations experience God living 

(Awolalu and Dopamu 52). 

There are so many other great attributes of God in 

African religious ontology which we may not expatiate 

in this work such as: God is the absolute controller of 

the universe, God is Omnipotent, Omnipresent and 

Omniscient in Africa; the Supreme Being is one in 

Africa; God is good and merciful, and God is Holy. 

The attributes as enumerated above are not the 

product of missionary activities or colonial era.  They 

are part and parcel of Africans.  Every child born into 

African culture grows with these concepts of God and 

he does not need to learn them because they are 

imbued in their folklores, myths, short stories, short 

sayings, proverbs, ceremonies and everything 

around them.  These attributes show the place of the 

Supreme Being in the African traditional religious 

ontology.  No one under any guise should say that 

Africans did not know God before colonial era or 

before the coming of the missionaries.  The 

knowledge of God as the Supreme Being in Africa 

has been part of our culture from time immemorial. 

Divinities in African Religious Ontology:  The 

African religions partly  recognize a group of being 

popularly known as divinities.  These beings have 

been given various names by various writers such as 

‘gods’, ‘demigods’, ‘nature spirits’, divinities, and the 

like.  Mbiti explains that the term “covers 

personification of God’s activities and manifestations, 

the so-called ‘nature spirits’, deified heroes, and 

mythological figures” (Concept of God in Africa, 117).  

This belief in divinities is a common phenomenon 

especially in West Africa, while in other parts of 

Africa; the concept is not succinctly expressed.  This 

is what Francis O. C. Njoku means when he said, 

“The phenomenon of belief in divinities is not 

everywhere prominent in Africa” (125). 

In West Africa where the concept is clearly 

expressed, there are so many of such divinities.  In 

Yoruba pantheon, for example, Idowu explains that 

there are as much as 201, 401, 600, or 1700 

divinities (Qtd in Njoku 127).  In Edo of Nigeria, Mbiti 

narrates that there are as many divinities as there are 

human needs, activities and experiences, and the 

cults of these divinities are recognized as such.  In 

his words “One [divinity] is connected with wealth, 

human fertility, and supply of children (Oluku); 

another is iron (Ogu), another of medicine (Osu), and 

another of death (Ogiuwu)” (Concepts of God in

Africa, 119). 

Divinities have been grouped into two major groups 

namely: the Principal Divinities and Minor Divinities.  

Principal divinities are regarded as part of the original Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

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order of things.  Njoku sees these as being “co-eval 

with the coming into being of the cosmos” (126). 

They include such divinities as Sango or Amadioha – 

thunder divinities for Yoruba and Igbo; Ani  or Ala – 

earth divinity among the Igbo, Aje in Idoma land and 

other solar divinities.  The  Dinka people of Sudan 

recognize  Deng divinity associated with rain, fertility 

and others, Abak with mother role, Garang – perfect 

picture of father/son relationship.  They also 

recognize Macardt – a divinity associated with death 

(127). 

Nature of Divinities: There are two major schools of 

thought as regards the origin of divinities in African 

religious ontology.  The first school of thought is led 

by John S. Mbiti.  He argues that divinities were 

created by the Supreme Being.  He explains that 

divinities “have been created by God in the 

ontological category of the spirits.  They are 

associated with Him, and often stand for His activities 

or manifestation either as personifications or as the 

spiritual beings in charge of these major objects or 

phenomena of nature” (African Religions and

Philosophy 75, 76).  By this view of Mbiti and his 

group, divinities are under the Supreme Being in the 

order of things.  They can also be seen as 

manifestations of the characteristics or attributes of 

the Supreme Being. 

The second school of thought, championed by E. 

Bolaji Idowu, argues that divinities were not created 

but were brought out into being.  In his words, 

From the point of view of the theology of African 

traditional religion, it will not be correct to say that 

the divinities were created.  It will be correct to say 

that they were brought into being, or that they 

came into being in the nature of things with regard 

to the divine ordering of the universe (169). 

This view of Idowu may correspond to the Christian 

theology about the divinity of Christ.  Christians 

believe that Christ was not created but came out 

(brought forth) from the Father and so shares almost 

all the attributes of the Father.  This is why he is 

called the Son of God.  In the same way, Idowu 

applies the same theology to the divinities.  He 

explains that  Orisa-nla (the arch-divinity among the 

Yoruba) “is definitely a derivation partaking of the 

very nature and metaphysical attributes of 

Olodumare” (169).  This is why the Yoruba people 

call him “Deity’s son and deputy, vested with the 

power and authority of royal sonship “(169).  In Benin 

of Nigeria, Olokun the arch-divinity is regarded as the 

son of  Osanobwa, which means a son vested with 

power and majesty by his father. Among the  Akan

people of Ghana, all their divinities are regarded as 

sons of Onyame. Idowu therefore argues that “it is in 

consequence of this derivative relationship that these 

divine “beings” are entitled to be called divinities or 

deities” (169). 

A careful look at these two schools will show that 

Idowu was applying the Christian theological principle 

to African traditional religion by declaring that the 

divinities were not created just as Christians believe 

that Jesus Christ was not created. 

Chike Ekeopara lays his weight behind Idowu by 

declaring that the divinities were not created and 

adds “Divinities are brought into being to serve the 

will of the Supreme Being” (19). 

There is an agreement among scholars that divinities 

are divided into two groups. One group being spirits 

and the other group being human beings of the 

distant past, who, by their heroic activities where 

deified. Our argument here is that if all divinities were 

not created, it means that those heroic human beings 

of the distant past who were deified were not created. 

This will run contrary to the general belief of Africans 

concerning the Supreme Being whom alone has no 

beginning and no ending in African religious theology. 

If the divinities are said to posses the same 

uncreated nature, then there must be equality 

between them in some sense. But we have submitted 

in this paper that in Yoruba of Nigeria, the name 

Olodumare, a name given to the Supreme Being, 

means a king or chief who wields authority and is 

“unique”. This uniqueness means one of his kinds. 

None is comparable to Him. He is unchangeable and 

reliable. 

It therefore follows that if God is unique then every 

other creature must be different from Him. They are 

regarded as divinities. Their being called divinities is 

because they are sometimes the personification of 

the natural forces or the manifestation of the 

Supreme Being. This researcher therefore, agrees 

with John S. Mbiti that divinities “have been created 

by God initially as spirits… [and] are largely the 

personifications of natural objects and forces… of the 

universe” (Introduction to African Religion, 66) 

Relationship between Divinities and Supreme 

Being          

1. They are created “beings”. As created 

beings, they are subordinate to the Supreme 

Being.  Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

215

2. They are derivations from Deity. The 

divinities do not have independent existence 

or absolute existence, but derive their being 

from the Supreme Being. This means that 

“since divinities derive their being from the 

Supreme Being, their powers and authorities 

are meaningless apart from Him (Ekeopara 

19) 

3. They are given functions to perform: 

Divinities do not perform duties against the 

will of the Supreme Being rather they are 

obedient to the command of the Supreme 

Being.  Various communities of Africa who 

believe in divinities have their local names for 

each divinity depending on the function the 

divinity performs.  In Yoruba  Jakuta, the 

divinity responsible for Wrath-one who hurls 

or fights with stones”, is known in  Nupe as 

Sokogba – God’s axe.  Among the Igbo Ala

or Ani – Earth, is the arch-divinity responsible 

for the fertility of the soil.  

4. Another important relationship between the 

divinities and Supreme Being in Africa is that 

the divinities serve as “functionaries in the 

theocratic government of the universe” 

(Idowu 170).  This means that the various 

divinities have been apportioned various 

duties to perform in accordance with the will 

of the Supreme Being. This is clearly shown 

by Idowu in his book Olodumare … where he 

explained that in Dahomey, Mawu-Lisa is 

regarded as an arch-divinity who apportioned 

the kingdoms of the sky, the sea, and the 

earth to six of his off-springs. He made his 

seventh child  Legba, the divine messenger 

and inspector-general in African pantheon 

(80). This also means that the divinities are 

ministers with different definite portfolios in 

the monarchial government of the Supreme 

Being. They therefore serve as administrative 

heads of various departments (Idowu, African

Traditional Religion, 170). 

5. Divinities are Intermediaries between man 

and the Supreme Being. They have therefore 

become channels through which sacrifices, 

prayers and offerings are presented to the 

Supreme Being. In Africa, there are no 

images of the Supreme Being but the 

divinities are represented with images 

temples or shrines. Idowu explains that the 

divinities do not prevent Africans from 

knowing or worshiping the Supreme Being 

directly as some erroneously claim, but 

constitute only a half-way house which is not meant 

to be permanent resting place for man’s soul. While 

man may find the divinities ‘sufficient’ for certain 

needs, something continues to warn him that 

‘sufficiency’ is only in Deity [Supreme Being] …. The 

divinities are only means to an end and not end in 

themselves. 

In African religious ontology, especially among the 

West African people, the concept of divinity is well 

established. Divinities are so many that their number 

seems not to be known. This concept has made so 

many scholars to believe that African religion is either 

pantheism or polytheism. Those who believe that 

African religion is pantheistic are of the view that 

Africans see spirit in everything including wood, tree, 

fire, and others. Though this may be true but Africans 

do not see these spirits as deserving worship. They 

still have a strong place for the Supreme Being whom 

they revere in a special way, and whom they believe 

is unique. 

On the other hand, those who see African religion as 

being pantheistic have failed to understand that 

“polytheism is a qualitative and not quantitative 

concept. It is not a belief in a plurality of gods but 

rather the lack of a unifying and transcending ultimate 

which determines its character” (Tillich 246). A 

careful study of this definition will reveal that in Africa, 

though there are many gods, yet there is One 

Supreme God who is worshipped above all-others. 

This means that the One Supreme God believed in 

Africa becomes the unifying and transcending 

ultimate who therefore determines the character of 

every other activity, showing that polytheism cannot 

be the right term to describe the type of religion 

practiced in Africa. Edward E. Evans Pritchard 

recognized that Nuer religion should not be seen as 

either monotheistic or polytheistic.  He explains that it 

could be regarded as both depending upon the 

context.  In his words, 

It is a question of level, or situation of thought rather 

than of exclusive types of thought.  On one level, 

Nuer religion may be regarded as monotheistic, at 

another level polytheistic; and it can also be regard 

as totemistic (52). 

 Francis Deng has also seen the religion of 

the Dinka people as monotheistic.  He explains that 

to Dinka people, their Supreme God, Nhiali “is One” 

and that all other deities and spirits are identified with 

this “Over-All God” (51).  We therefore agree with Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

216

Idowu and Deng that African traditional religion is 

“Unitary Monotheism”.  This is a kind of unitary 

theocratic government (Idowu,  African Traditional

Religion … 168).  A government where powers are 

delegated to various deities or divinities for the 

governance of the universe, and they bring report to 

the Supreme Being at intervals. 

Spirits in African Religious Ontology:  In African 

traditional religion, the concept of spirits is well 

defined.  This is because Africans believe in, 

recognize and accept the fact of the existence of 

spirits, who may use material objects as temporary 

residences and manifestations of their presence and 

actions through natural objects and phenomena 

(Idowu, African Tradition Religion … 173). 

This does not mean that traditional religion in Africa 

was an alienation in which “man felt himself unable to 

dominate his environment, in the grip of ghosts and 

demons, under the spell of the awe-inspiring 

phenomena of nature, a prey to imaginary magical 

forces or cruel and capricious spirits” (Shorter 49).  

What we are stressing here is the fact that Africans, 

though they believe in the existence of spirits, are not 

being taken captive by this belief so that they do not 

consider other materialistic elements in the universe. 

When we refer to spirits in African religious ontology, 

we are not referring to divinities or to ancestors, but 

to “those apparitional entities which form separate 

category of beings from those described as divinities” 

(Idowu, African … 173).   They are considered as 

“powers which are almost abstract, as shades or 

vapours which take on human shape; they are 

immaterial and incorporeal beings” (173, 174).  As 

immaterial and incorporeal, it is possible for them to 

assume various dimensions whenever they wish to 

be seen. 

These spirits are created by God but differ from God 

and man.  Man has in various occasions addressed 

these spirits anthropomorphically by attributing 

human characteristics such as thinking, speaking, 

intelligence and the possession of power which they 

use whenever they wish. 

Spirits that we are looking at in this part of the work 

are the “’common’ spiritual beings beneath the status 

of divinities, and above the status of men.  They are 

the ‘common populace’ of spiritual beings”, (Mbiti, 

African Religions … 78). 

Origin of Spirits: In African religions, there are three 

main sources of spirits. 

1. Some believe that spirits are created by the 

Supreme Being as a special “race” of their 

own. As a race of their own, they continue to 

reproduce their kind and increase in number 

until they have become myriads in number.  

2. Others in Africa are different in their thinking 

as per the origin of spirits. This second group 

“believe that the spirits are what remain of 

human beings when they die physically” 

(Mbiti,  Africa Religion… 79). To this group, 

this “becomes the ultimate status of men, the 

point of change or development beyond 

which men cannot go apart from a few 

national heroes who might become deified” 

(79). This then means that the ultimate hope 

of man is to become a spirit when he dies.  

3. The third source of spirit is animals that died. 

In Africa, some societies believe that animals 

have souls and spirits which continue to live 

with the spirits of dead men after they died. 

In this way, the world of the spirit is a picture 

of the material world where humans and 

animals live.  

Nature of Spirits: Spirits are nondescript, immortal 

and invisible entities. This is because they do not 

posses material body through which they could be 

seen but they may incarnate into any material thing in 

order to make themselves seen for any reason or 

purpose.  

People have however experienced their activities and 

many folk stories in Africa tell of spirits described in 

human form, activities and personalities, though 

sometimes, these descriptions are exaggeration 

created by the elders to teach special lessons. Since 

they are invisible, these spirits are thought to be 

ubiquitous, so that a person is never sure where they 

are or are not (Mbiti, African… 79). 

Spirits do not have any family or personal ties with 

human beings, and so cannot be regarded as the 

living dead. This is why people fear them, although 

intrinsically speaking spirits are strangers, foreigners, 

and outsiders in the category of things.  

Ontologically, spirits are a depersonalized and not a 

completion or maturation mode of existence. The 

spirit mode of existence according to Mbiti “is the 

withering of the individual, so that this personality 

evaporates, his name disappears and he becomes 

less and not more of a person: a thing, a spirit and 

not a man any more” (Africa Religion…79). Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

217

Majority of people in Africa believe that spirits dwell in 

the woods, bush, forest, and rivers. Others hold that 

spirits dwell in mountains, hills, valleys or just around 

the village and at road junctions. Spirits are in the 

same environment with men. This means that man 

has to try in one way or the other to protect himself 

from the activities of the spirits knowing that the 

spirits are stronger than him. He uses the various 

means available to him such as magical powers, 

sacrifices, and offerings to appease, control and 

change the course of their action.  

Man’s Relationship with Spirits: A further study of 

the activities of the spirits shows that they may cause 

terrible harm on men. This they do through causing 

madness or epilepsy and other terrible sickness. 

In some cases they may possess people causing 

them to prophesy. Mbiti explains that “During the 

height of spirit possession, the individual in effect 

loses his own personality and acts in the content of 

the ‘personality’ of the spirit possessing him (African 

Religions… 82). The spirits may chose to drive the 

person away making him to live in the forest. It may 

give the person information for the larger society in 

the case of a prophet or soothsayer. When spirits 

possession is noticed, the traditional doctors and 

diviners may be called to exorcise that spirit from the 

person thereby setting him free from his captor.     

Among the disastrous spirits that rule in African 

society is the spirit of witches. To Africans this spirit is 

real, active and powerful yet very dangerous and 

disastrous in its actions  and activities. Elsewhere, 

Idowu explains, concerning the concept of witchcraft 

thus:  

African concept about witchcraft consist in the 

believe that the spirits of living human beings can 

be sent out of the body on errands of doing havoc 

to other persons in body, mind or estate; that 

witches have guilds or operate singly, and that the 

spirits sent out of the human body in this way can 

act either invisibly or through a lower creature an 

animal or a bird (African Traditional Religion… 

175,176). 

This concept does not require laboratory test for 

scientist to believe. This is because the realm of 

spirits is a realm that transcends scientific scrutiny. 

It is believed among Africans and that is all that 

matters.  

The guild of witches meets regularly for their 

ceremonies in forests, on trees or under trees, in 

open places or at the junction of the roads in the 

middle of the night. This meeting is done at the 

soul or spirit level meaning that the spirits leave 

the body of the witches in form of a particular bird 

or animal. Idowu reiterates the purpose of this 

meeting as  

To work havoc on other human beings; and the 

operation is the operation of spirits upon spirits, 

that is, it is the ethereal bodies of the victims that 

are attacked, extracted, and devoured; and this is 

what is meant when it is said that witches have 

sucked the entire blood of the victim.  Thus, in the 

case of witches or their victims, spirits meet spirits, 

spirits operate upon spirits, while the actual human 

bodies lie ‘asleep’ in their homes (African

Traditional Religion 176).   

Another concept of spirit that is prevalent in Africa is 

that of the guardian – spirit or man’s double.  The 

belief here according to Idowu is either that the 

essence of man’s personality becomes a sort of split 

entity which acts as man’s  spiritual counterpart or 

double; or that the guardian-spirit is a separate entity.  

The Africans believe that man has a guardian spirit 

which if it is good, works to bring prosperity and good 

luck to its double but if the guardian spirit is not in 

good state, it will rather bring obstacle to the ways of 

its double. 

This spirit is known by many names in Africa.  Yoruba 

people call it ori, Igbo people call it chi, while the Edo 

people call it ehi.  It guards one’s steps leading the 

one to his/her destiny in life.  In most cases, it is this 

spirit that helps to wade off evil spirits that may want 

to derail the individual from achieving his ultimate in 

life.  This is why most Africans will make sure they 

sacrifice and appease their guardian – spirit 

whenever they want to take any important decision or 

they want to go on a journey. 

What we are saying here is that in African traditional 

religion, the place of spirits is very prominent.  This 

does not mean that Africans are Pantheist but it only 

means that they recognize the role spirits are playing 

in human life either positively or negatively and they 

try to keep them at bay using tools available to them 

such as magic, divination, exorcism, prayers, 

sacrifice and others. 

CONCLUSION:  

We have submitted in this work that the Supreme 

Being has a strong place in the African ontology.  He 

is regarded as an uncreated, self existent, 

unchanging, and reliable Being whose power 

transcends all powers.  He is seen as the Creator, Am. J. Soc. Mgmt. Sci., 2010, 1(2): 209-218 

218

Omnipotent, Omniscient and Omnipresent Being who 

is immortal and directs human affairs.  In Africa, He is 

worshiped in most places without a temple and 

without an image attributed to Him because He is 

beyond human understanding and is unique showing 

that there is none like Him. 

This Supreme Being according to African ontology 

has so many deputies who work with Him in the 

unitary theocratic governance of the universe.  These 

deputies are regarded as divinities.  They are 

functionaries and ministers whose duties are to carry 

out the full instructions of the Supreme Being.  They 

do not have absolute power or existence.  This is 

because their lives and existence is derived from the 

Supreme Being.  They are created beings and so are 

subordinate to the Supreme Being in all matters.  

They can also be regarded as manifestations of the 

attributes of the Supreme Being.  Africans have 

temples and shrines dedicated to these divinities 

even though they are seen as intermediaries 

between men and the Supreme Being. 

There are also the spirits who are either created as a 

race of their own or as the ultimate end of men who 

died on earth.  Some of these spirits cause havoc on 

humans and so man uses many methods or tools to 

wade them off.  The belief in guardian-spirit is also 

prominent in Africa. 

We are therefore of the view that in African traditional 

religious ontology, God-Supreme Being, divinities 

and spirits exist and play crucial role in that mode of 

existence which they belong and on humans on 

earth. 

REFERENCES 

Awolalu, J. Omosade and Dopamu, P. Adelumo.   West 

African Traditional Religion. Ibadan: Onibonoje, 1979. 

Brown, David A.  A Guide to Religions.  London: SPCK, 

1975. 

Deng, Francis Mading.   Africans of Two Worlds.    New 

Haven: Yale UP, 1978. 

Ekeopara, Chike Augustine.  African Traditional Religion: 

An Introduction. Calabar: NATOS Affair, 2005. 

Evans – Pritchard, Edward E.  Nuer Religion. Oxford: 

Oxford UP, 1956. 

Idowu, E. Bolaji.  African Traditional Religion: A Definition.  

London: SCM, 1973. 

Oludumare: God in Yoruba Belief. London: Longmans, 

1962. 

Mbiti, John S. African Religions and Philosophy.  London: 

Heinemann, 1969. Concepts of God in Africa. London: 

SPCK, 1975. Introduction to African Religion. London: 

Heinemann, 1975. 

Njoku, Francis O. C. Essays in African Philosophy, Thought 

& Theology.  Owerri: Claretian Institute of Philosophy 

& Clacom Communication, 2002. 

p’Bitek, Okot.   African Religions in Western Scholarship.  

Kampala: East African Literature Bureau, 1970. 

Ray, Benjamin C. African Religions. New Jersey: Prentice 

Hall, 2000. 

Shorter, Aylward W. F.  African Culture and the Christian 

Church.  London: Geoffery Champman, 1978. 

Tillich, Paul.   Systematic Theology, Vol. One. Chicago: 

Chicago UP, 1951. 

Werner, Alice. Myths and Legends of the Bantu.  Londo

Africans have different names for God they worship. Each name has serious significance and authority to the supreme being called God. In Ghana for example among the Akans God is referred to as "Nyankopon" which means "Greater among friends." "Nyanko" in Akan means "friend" and "pon" means "mighty or great." This greatness attached to the supreme being called GOD is the same among all the African peoples.

BELOW ARE THE NAMES THAT AFRICANS USE TO CALL THEIR GOD:

Originally compiled by Prof. John Mbiti

_________________________________

 ABALUYIA (Kenya): Wele, Nyasaye, Nabongo, Khakaba, Isaywa.

ACHOLI (Uganda): Juok or Jok, Lubanga

ADJURU (Côte d’Ivoire):  Nyam

AFUSARE (Nigeria): Daxunum

AKAMBA (Kenya): Mulungu, Ngai, Mumbi, Mwatuangi, Asa

AKAN (Ghana): Nyame, Nana Nyankopon, Onyame, Amowia, Amosu, Amaomee, Totorobonsu, Brekyirihunuade, Abommubuwafre, Nyaamanekose, Tetekwaframua, Nana, Borebore

    

Nyame Nwu Na Mawu 

Nyame nwu na mawu (loosely translated, "God does not die, so I cannot die") is the Akan adinkra, or proverb, that symbolizes the continuity of the human spirit in temporal affairs. This idea envisions death as a transition between physical and immaterial states of being, with the dead remaining consequential players in the societies in which they lived.

ALUR (Uganda, Congo DR): Jok, Jok Rubanga, Jok Nyakaswiya, Jok Odudu, Jok Adranga, Jok Atar

AMBA (Uganda): Nyakara

AMBO (Zambia): Lesa, Cuta

ANKORE (Uganda): Ruhanga, Nyamuhanga, Omuhangi, Rugaba, Kazooba, Mukameiguru, Kazooba Nyamuhanga

ANUAK (Sudan): Juok

ARUSHA (Tanzania):  Engai

ASANTE (Ghana, Côte d’Ivoire): Nyame, Onyankopon, Bore-Bore, Otumfoo, Otomankoma, Ananse Kokroko, Onyankopon Kwame

AUSHI (Zambia): Makumba

AZANDE (Sudan): Mbori or Mboli, Bapaizegino

BACHWA (Congo): Djakomba, Djabi

BACONGO (Angola): Nzambi

BAKENE (Uganda): Gasani

BAKWENA-TSWANA (Botswana): Modimo

BALESE (Congo): Katshonde, Tole, Mongo, Mbali, Londi

BALUBA (Congo): Leza, Lesa-Waba

BAMBARA (Mali): Jalang

BAMBUTI (Congo): Arebati, Epilipili, Baatsi

BAMILEKE (Cameroon): Si

BAMUM (Cameroon): Njinyi or Nui, Yorubang

BANEN (Cameroon): Hoel, Kolo, Ombang

BANYARWANDA (Rwanda): Imana, Hategekimana, Hashakimana, Habyarimana, Ndagijimana, Habimana, Bizimana, Bigirimana, Ruremakwaci

BANYORO (Uganda): Ruhanga.

BARI (Sudan): Ngun

BAROTSE (Zambia): Lesa, Nyambe

BARUNDI (Burundi): Imana, Rangicavyose, Rugiravyose, Indavyi, Rurema, Rugoba, Haragakiza, Harerimana, Rutunga, Rutangaboro, Segaba, Umusemyi, Mushoboravyose, Nyeninganyi, Rushoboravyose, Ntakimunanira, Inchanyi, Ruremabibondo, Rufashaboro, Ntirandekuva

BASA (Nigeria): Agwatana

BASOGA (Uganda): Kibumba, Kiduma, Kyaka, Nambubi, Lubanga

BASUTO (Lesotho): Molimo

BAVENDA (South Africa): Raluvhimba, Mwari

BAYA (Central African Republic): So, Zambi

BEIR (Sudan): Tummu

BEMBA (Zambia): Lesa, Mulungu, Mwandanshi, Tengenene, Katebebe, Kaleka-Misuma, Kapekape, Kalamfya-Milalo, Kanshiwabikwa, Kashawaliko, Mulopwe, Mwine-twalo, Nalusandulula, Naluntuntwe, Nalwebela, Nafukatila, Kalenga, Nakabumba, Ndubulwila

BENA (Tanzania): Mulungu

BINAWA (Nigeria): Kashiri

BIRIFOR (Ghana):  We, Nawe, Wene, Yini

BONDEI (Tanzania): Mlungu

BONGO (Sudan): Loma, Hege

BORAN (Ethiopia, Kenya): Waqa

BULU (Cameroon): Mebee

BURJI-KONSO (Ethiopia): Illalei, Bambelle,

CHAGGA (Tanzania): Ruwa

CHAWAI (Nigeria): Bawai

CHEWA (Malawi): Mulungu, Namalenga, Leza, Cham'njili, Mphambe, Chisumphi, Chanta, Mlengi, Mlamulili, Mcizi, Mpulumutsi, Mlezi, Wolera, Mtetezi, Muweluzi

CHOKWE (Angola): Kalunga, Zambi

CHOPI (Mozambique): Tilo

DIDINGA (Sudan): Tamukujen

DIGO (Kenya): Mulungu

DILLING (Sudan): Abradi

DINKA (Sudan): Nhialic, Acek, Jok

DOGON (Burkina Faso, Mali): Amma

DOREI (Nigeria): Nillah

DUALA (Cameroon): Loba, Owasi, Iwonde, Ebasi

DUNGI (Nigeria): Kasiri, Kashira

DURUMA (Kenya): Mulungu

EBRIE (Ivory Coast):  Nyangka

EDO (Nigeria): Osanobua, Osa

EGEDE (Nigeria): Ohe

EKOI (Cameroon, Nigeria):  Osawa, Nsi

ELGEYO (Kenya): Asis

EMBU (Kenya): Ngai

EWE (Benin, Ghana, Togo): Mawu

FAJULU (Sudan): Ngun

FANG (Cameroon, Gabon, Equatorial Guinea):  Nzeme, Nyame

FANTI (Ghana):  Nyame, Nyankopon, Twerempong

FINGO (South Africa):  Qamata

FON (Benin): Mawu-Lisa

GA (Ghana): Dzemawon, Numbo

GAALIN (Sudan):  Allat, Uzza, Manat

GANDA (Uganda): Katonda, Kagingo, Mukama, Ssewannaku, Ddunda, Lugaba, Ssebintu, Liisoddene, Nnyiniggulu, Kazooba, Namuginga, Ssewaunaku, Gguluddene, Namugereka

GBARI (Nigeria):  Shekohi, Sheshu, Soko, Esse, Sheko

GELABA (Ethiopia): Yer

GIKUYU (Kenya): Murungu, Ngai, Mwenenyaga

GIRYAMA (Kenya): Mulungu

GISU (Uganda): Wele or Weri, Omubumbi, Wele Wehangagi

GOFA (Ethiopia): Tsuossa

GOGO (Tanzania):  Mulungu

GRUNSHI (Ghana): We

GUMUZ (Ethiopia): Robboqua, Fogatza, Musa, Musa Gueza

GUSII (Kenya):  Erioba (Sun)

GWERE (Uganda):  Kibumba

HADYA (Ethiopia): Wa'a

HAYA (Tanzania): Ishwanga

HEHE (Tanzania):  Nguluvi

HERERO (Namibia ): Ndjambi Karunga, Mukuru

HOTTENTOS (South Africa): Utixo

IBIBIO (Nigeria): Abassi, Chuku

IDOMA (Nigeria): Owo, Owoico

IGBIRA (Nigeria): Hinegba, Ihinegba

          

IGBO (Nigeria): Chukwu, Chi, Chineke, Olisa bi n’igwé

IJAW (Nigeria):  Egbesu

ILA (Zambia): Leza, Chilenga, Lubumba, Shakapanga, Namulenga, Mutalabala, Namakungwe, Muninde, Chaba, Ipaokubozha, Ushatwakwe, Shakatabwa, Mangwe, Shakemba, Kemba, Namesi, Munamazuba, Luvhunabaumba, Mukubwe, Chembwe, Munakasungwe, Chaba-wakaaba-ochitadiwa, Shikakunamo

INDEM (Nigeria): Osowo

INGASSANA (Ethiopia): Tel

ITSEKIRI (Nigeria): Oritse

IYALA (Nigeria): Owo

JIE (Uganda): Akuj

JUKUN (Nigeria):  Shido or Chido, Ama or Ma

JUMJUM (Sudan): Dyong

KADARA (Nigeria): Onum

KAFA (Ethiopia):  Yaro

KANGORO (Nigeria): Gwaza

KAIBI (Nigeria): Kashiri or Kashira

KAKWA (Sudan): Nguleso

KAMASYA (Kenya): Asis

KAONDE (Zambia): Lesa

KARAMOJA (Uganda): Akuj

KARANGA (Zimbabwe): Nyadenga

KATAB (Nigeria): Gwaza

KEMANT (Ethiopia):  Sanbat

KIGA (Uganda): Ruhanga, Sebahanga, Kazoba, Rugaba, Biheko

KIPSIGIS (Kenya): Asis, Chebtalel, Cheptolel, Chebango, Ngolo

KISSI (Guinea, Liberia):  Hala

KITMI (Nigeria): Kashila or Kashiri

KOMA (Ethiopia): Yere Siezi, War, Wal

KONJO (Congo, Uganda): Nyamahanga

KONKOMBA (Ghana, Togo):  Omborr

KONO (Sierra Leone): Meketa, Yataa

KONSO (Ethiopia):  Bamballe, Adota, Waq

KONY (Kenya): Asis

KOREKORE (Zimbabwe): Wokumusoro, Musiki ,Chikara, Dzivaguru

KPE (Cameroon):  Lova or Loba

KPELLE (Liberia): Yala

KRACHI (Togo): Wulbari

KUCA (Ethiopia): Tosso

KUKU (Sudan): Uletet, Ngulaitait or Nguletet

KULLO (Ethiopia): Tosa

KUBA (Congo):  Nceme, Mbombo, Njambe

KUNG (Namibia ):  Khu, Xu, Xuba, Huwa

KURAMA (Nigeria): Ashili, Bakashili

KYIGA (Uganda): Weri

LALA (Zambia): Lesa, Mulenga, Cuuta, Lucele

LAMBA (Zambia): Lesa

LANGO (Uganda): Jok

LELE (Congo): Njambi

LENDU (Congo): Gindri

LIMBA (Sierra Leone): Kanu, Masala, Masaranka

LOBI (Côte d’Ivoire):  Tangba You

LODAGAA (Ghana, Burkina Faso): Na'angmin

LOGO (Congo): Tore, Ore, Ori, Djuka

LOKOIYA (Sudan): Oicok

LOTUKO (Sudan): Ajok, Naijok

LOZI (Zambia): Nyambe

LUAPULA (Zambia): Lesa

LUGBARA (Congo, Uganda): Adroa or Adronga, Adro

LUGURU (Tanzania):  Mulungu

LUIMBE (Angola):  Nzambi, Kalunga

LUNDA-LUENA (Angola, Congo, Zambia) Nzambi, Kalunga, Sakatanga

LUO (Kenya): Nyasaye, Wang' Chieng', Nyakolaga, Were, Tham, Wuonwa, Wuon kwere, Wuon ji, Ja Mrima, Jan'gwono, Jahera, Nyakalaga, Janen, Wuon Ogendni, Hono, Polo, Wuon lowo, Ratego, Jalweny, Kwar ji, Rahuma, Piny k'nyal, Wuon oru, Ruodh Ruodhi, Wang' Chieng', Nyakolaga, Uworo

LUVEDU (South Africa): Khuzwane, Mwari

MAASAI (Kenya, Tanzania): En-kai, Engai, N'gai, Ai, Parsai, Emayian

MADI (Uganda): Ori, Rabanga

MAHRAKA (Sudan): Mboli

MALE (Ethiopia): Sosi

MDINGE (Guinea, Mali):  Gala, Guele, Jalang

MAMVU-MANGUTU (Congo): Mai, Oti, Tore, Kundumbendu, Oto

MAO (Ethiopia): Yere, Yeretsi

MASONGO (Ethiopia): Waqaio

MATENGO (Malawi):  Ciuta, Mulungu, Mlezi, Cisumphi

MEBAN (Sudan): Juong

MEKAN (Ethiopia): Tuma

MENDI (Sierra Leone): Ngewo, Leve)

MERU (Kenya): Murungu, Ngai, Mwene inya

MONDARI (Sudan): Ngun

MORU (Sudan): Lu

MOSSI (Burkina Faso):  Winnam, Ouennam, Winde, Naba Zidiwinde

MURLE (Ethiopia): Tummu

NAMA (Namibia):  Tsui-Goeb (Supreme Being), Cagn or Kaang, Khub, Nanub

NANDI (Kenya): Asis, Cheptalil, Chepkeliensokol or Chepkelienpokol, Chepopkoiyo, Chebonamuni

NDEBELE (Zimbabwe): Unkulunkulu, Umlimo, Mwali

NDOGO (Sudan): Mbiri, Mviri

NGOMBE (Congo): Akongo, Bilikonda, Ebangala, Ebangala-e-mokonda, Eliamokonda, EliMalima, Endandala

NGONDE (Malawi):  Kyala, Mbepo Mwikemo, Ndolombwike, Kamanyimanyi, Mpoki

NGONI (Malawi): Unkurukuru, Utixo, Inkosi, Umkulunqango, Uluhlanga, Umkulu Kakulu, Umnikaze we zinto zonke

NKUM (Nigeria): Oshowo, Ebutokpabi

NKUNDO (Congo):  Djakomba

NSÓ (Cameroon): Nyuỳ

NUBA (Sudan) Kalo, Elo, Bel, Bel Epti, Kando, Kwarak, Masala, Elem

NUER (Sudan): Kwoth

NUPE (Nigeria): Soko

NYAKYUSA (Tanzania): Kyala, Tenende, Nkurumuke, Chata Kyaubiri, Kalesi, Ndorombwike, Mperi

NYANJA (Zambia, Malawi): Mulungu, Cuata, Leza, Mphamba, Cisumphi, Cimjili Namalenga or Nyamalenga or Mlengi

OKIET (Kenya): Asis

OROMO (Ethiopia, Kenya): Waqa

ORRI (Nigeria): Lokpata

OVIMBUNDU (Angola): Suku, Usovoli

PARE (Tanzania): Kyumbi, Mrungu, Izuva

PITI (Nigeria): Ure

POKOMO (Kenya):  Muungu

POKOT (Kenya): Tororut, Ilat

PONDO (South Africa):  uDali, uMenzi, u Tixo

PYGMY (Congo): Kmvoum

PYEM (Nigeria): Wudidi

RABAI (Kenya): Mulungu

RISHUWA (Nigeria): Kashiri, Kasiri

RUKUBA (Nigeria): Katakuru

RUMAIYA (Nigeria): Kashillo, Kashira

SAFWA (Tanzania): Nguruvi

SONATA (Congo): Nja

SAN (Botswana, Namibia): Urezhwa

SANDAWE (Tanzania): Waronge, Murungu

SANGAMA (Ethiopia): Zabi

SEBEI (Uganda): Oiki, Oinotet

SERER (Gambia, Senegal): Rog

SHERBRO-BULLOM-KRIM (Sierra Leone): Hobatoke

SHILLUK (Sudan): Juok

SHONA (Zimbabwe): Mwari, Nyadenga, Wokumusoro, Gore, Runji, Chipindikure, Chirozva-mauya Chirazamauya, Sagomakoma, Musiki, Muvumbi, Marure, Musikavanhu, Dzivaguru, Chidziva, Mutangakugara, Muwanikwa, Mupavose, Wemumbepo, Muponesi, Muyaradzi, Muratidzi

SIDAMO (Ethiopia): Magano

SONGHAY (Nigeria): Yerkoy

SONJO (Tanzania): Mugwe, Riob

SOTHO (Lesotho):  Molimo, Molimo o matle

SRUBU (Nigeria): Kasiri, Kahiri

SUKUMA-NYAMWEZI (Tanzania): Mulungu, Mungu, Seba, Kube, Kube-Nyangasa, Limi, Linyabangwe, Liwelelo, Ng'wenekili, Ling'wenekili, Likubala

SURI-SUMMA (Ethiopia): Tuma

SWAZI (Swaziland): Mkulumncandi, Umkhulumncandi, Inkosatana, Umvelingquangi

TALLENZI (Ghana, Burkina Faso):  We, Wene, Nawe, Nabwe

TEITA (Kenya): Mlungu

TEMBU (South Africa): uTixo

TEMNE (Sierra Leone): Kuru, Kurumasaba

TENDA (Guinea):  Hounounga

TESO (Uganda): Akuj, Apap, Edeke, Lokasuban

TEUSO (Uganda): Didikwari, Nakwit

THONGS (South Africa, Mozambique):  Tilo, Hosi, Xikwembu

TIKAR (Cameroon): Nyooiy

TIV (Nigeria): Aondo

TLHAPING (South Africa):  Modimo

TONGA (Malawi, Zambia): Tilo, Chiuta or Ciuta, Leza, Mlengi, Chata, Nyangoi, Wamu yaya, Wanthazizose, Mkana Nyifwa, Kajeti, Mtaski, Msungi, Mlezi, Mlengavuwa, Mnanda, Mananda, Mangazi

TOPOSA (Sudan): Nakwuge

TORO (Uganda): Nkya, Ruhanga, Kagaba, Nyamuhanga

TSWANA (Botswana, South Africa): Modimo

TUMBUKA (Malawi): Chiuta, Mulengi, Leza, Mwati, Mweni-Nkongono, Kajilengi, Wamtatakuya, Cinyetenyete, Mweneco, Mupi, Cilera-balanda, Karonga wa mabanja, Cimbatakwinya, Kamphanda, Kamanyimanyi, Wamalumya

TURKANA (Kenya): Akuj

TURU (Tanzania): Murungu, Matunda

TWI (Benin, Ghana): Onyankopon

UDHUK (Ethiopia): Arumgimis

URHOBO-ISOKO (Nigeria): Oghene, Oghenukpabe

VAI (Liberia):  Kamba

VENDA (South Africa): Nwali

VILI (Congo) :  Nzambi Mpungu

VUGUSU (Kenya): Wele

WALAMO (Ethiopia): Tosa

XAM (South Africa):  Kaang, Kaggen, Huwu or Huwe

XHOSA (South Africa):  uThixo, uDali (Maker, Creator ), uMenzi, uHlanga, Qamata

YACHI (Nigeria): Phahia

YAKO (Nigeria):  Ubasi

YAO (Malawi, Mozambique): Mulungu

YORUBA (Nigeria): Olodumare, Olorun, Olofin-Orun

ZALA (Ethiopia): Taosa

ZINZA (Tanzania): Isewahanga, Kazoba, Rugaba

ZULU (South Africa): Unkulunkulu, Inkosi, uDumakade, uGobungqongqo, uGuqabadele, uKqili, uMabonga-kutuk-izizwe-zonke, uSomoganiso, uZivelele.

source:http://www.afrikaworld.net/afrel/afnames.htm