of the spirits, was encouraged to have his or her own independent assessment
of the issues at hand. Thus, zano tsvaka uine rako(‘seek advice while having
your own stance’).
Pre-colonial African education, though non-formal, served as a precursor
to religious studies by promoting a non-fundamentalist approach to religion.
Individuals were encouraged to adopt a critical stance towards religious beliefs
and practices. Oracles from the divinities and ancestors could be questioned
if it was felt that they were going against the communal good. African com-
munities had been characterized by openness towards religious change, even
before the arrival of missionary religions. A good example is how the practice
of killing twins had been challenged by some individuals in the Shona religion
in Zimbabwe. Sages could step back and provide critical commentary on
religious beliefs. They played an important role in African communities (Oruka
1991). Pre-colonial traditions of dealing intellectually with religion existed in
Africa. There were individuals such as poets who could comment cynically on
the religious beliefs and practices of their own communities. Atheists and
agnostics would also criticize some dimensions of ATRs. However, there is
need for further research into this area.The major stumbling block has been
the insistence by most African scholars that in traditional society “everyone”
was religious.
The emergence of the study of religion
Before the emergence of religious studies as an academic discipline in sub-
Saharan Africa, various groups of writers provided information on the
indigenous beliefs and practices. Prior to the writings by Europeans, Arab
traders active between the eighth and fifteenth centuries had described ATRs.
However, many of their accounts were colored by prejudice (Kalu 1991: 94).
Later, accounts by European travelers, missionaries, amateur anthropologists,
and other writers sought to acquaint readers with data on indigenous religions.
Although most of these accounts were distorted, they provided a useful basis
for the emergence of religious studies. Dutch mercantile publications on African
societies and religions that appeared between 1594 and 1872 are good examples
(Platvoet 2004: 75).
In the twentieth century, European academic anthropologists and colonial
administrators began to adopt scholarly perspectives on African institutions.
Although some African scholars such as Okot p’Bitek (1931–1982) have
argued that such researchers were an integral part of the colonial enterprise
(p’Bitek 1971), African scholars of religion have still been able to utilize these
writings. Some “non-indigenous” authors have produced valuable descriptions
of indigenous religions. They have also offered significant reflections on method
and theory in the study of religions.
1111
2 3 4 5 6 7 8 9
1011
1
2
3111
4 5 6 7 8 9
20111
1 2 3 4 5 6 7 8 9
30111
1
2
3
4
35
6
7
8
9
40111
42222
3
411
SUB-SAHARAN AFRICA
105
