Countless philosophies over the centuries have overlooked and undermined the significance of African indigenous religions. Africa is a continent that has long been shrouded in a blanket of misjudgment and stigmatization. General misjudgments about Africans are limitless and affect almost every part of African society and social orders that incorporate religion. Many religions do not write down and document everything, but rather add more importance to oral history and rituals. Colonization and philosophers like Emile Durkheim have consciously or unconsciously stripped these religions of their value. Durkheim does not believe in animism because scientific laws or morality cannot support it. Many indigenous African religions believe strongly in spirits and souls that connect them to God. The idea of ​​an isolated God does not make the supernatural unimportant in African religions. Indigenous African religions share the same teachings as Christianity or Islam and we should not allow European philosophers, as well as colonization, to diminish their value. It is crucial to note that the first widespread perceptions of indigenous African religion are found in the accounts of European travelers, adventurers, preachers, and frontier performers who interacted with Africans in the 18th and 19th centuries. Their works were not insightful or efficient studies, but facile perceptions and superficial recordings intended to speak to the Western mentality and group of viewers. From the film “50 Years Later” we can understand the picture that philosophers and Europeans painted of Africans, such as in the 18th century when the Scottish philosopher David Hume said: “I am inclined to suspect that negroes are naturally inferior… . .. in the middle of the paper ......, we revealed that despite some collaborations of ethnic nationalities with imperialist impulses, it is not easy to completely reformulate the vision and observation of individuals. While some components of their social heritage have changed due to contact with Westernization, some different components that aggregate in popular society have remained largely intact, local and unaltered. In any case, the pioneering attitude, initial prejudices and negativism have frustrated the research and use important for sustainable progress. This work is, therefore, a clear call for a deep reflection on the fact that social and religious inheritance has the limit to organize deductive improvement in general. Society is fundamental to social improvement. There is underdevelopment in most African countries because the foundations are broken.