While scholars of religion have endeavored to cover the various religions
found in sub-Saharan Africa, the study of Christianity and Islam in Africa has
been dominated by theologians. In most departments, Christianity and Islam
tend to be treated differently from other religions. There are specific courses
on Christianity and Islam in Africa, while there are very few courses on the
other immigrant religions in Africa. More often than not, specialists on
Christianity and Islam in Africa tend to fall outside religious studies when
narrowly defined. Nonetheless, there is constant interaction between scholars
in religious studies and those in fields that are closely related to it.
Major problems. While there have been significant developments in religious
studies in Africa, there are a number of problems. I shall divide the problems
into two broad categories, namely, theoretical and economic. I shall begin by
examining the theoretical challenges that bedevil religious studies in Africa.
The major one relates to the very identity of the discipline itself. For many
religious studies scholars in the region, the distinction between theology and
religious studies is an invention that is difficult to sustain. While religious studies
in Europe and North America continues to wage boundary wars with theology,
with emancipation from theology being regarded as a key step towards
acceptance in the academy, in Africa the tension is not as pronounced. Only
a few scholars have remained ‘uninfected’ by theology. Many African scholars
freely move between the two disciplines. For example, some scholars who have
been trained and have published in religious studies, such as Isabel Phiri of
Malawi and South Africa, are also leading African Christian theologians.
James Amanze (2000) of Malawi and Botswana has produced valuable material
on Islam in Botswana, but he has also published articles on African Christian
theology. As I outlined in the historical section, religious studies in sub-Saharan
Africa was introduced within the context of Christian mission; theology
continues to dominate in departments of religious studies, despite the effort
to adopt an interfaith approach after the attainment of independence.
A second problem relates to the tendency to seek approval from scholars
abroad. A colonial mentality continues to haunt religious studies in sub-
Saharan Africa. Despite efforts at decolonization, African scholars continue to
look up to European and North American scholars for recognition and
acceptance. Religious studies in Africa has been patterned on religious studies
abroad. While African scholars have been militant in challenging theories and
methods that are developed elsewhere, they still seek endorsement from abroad.
Western themes and concerns are often taken up in religious studies in Africa.
There is need for scholars to grapple with local issues (Clasquin 2005: 9).
A third problem in the study of religions in sub-Saharan Africa is the failure
to tackle the theme of gender and religion seriously. While African women
theologians have been highly productive in examining this theme, scholars in
religious studies have not been visible. As I shall indicate, perhaps the
patriarchal nature of religious studies in Africa militates against the application112
EZRA CHITANDO