of tools of gender analysis. Whereas the theme of gender and religion has
received a lot of scholarly attention elsewhere, religious studies in sub-Saharan
Africa has yet to take it seriously.
Alongside the theoretical challenges outlined above, religious studies in sub-
Saharan Africa faces serious economic problems. These are obviously tied to
the economic problems that the region experiences. Whereas some countries
such as Botswana, Namibia, and South Africa have relatively stable economies,
most countries in the region have experienced serious socio-economic
difficulties. Massive cuts in government spending have not spared most
departments of religious studies. Low salaries, difficult working conditions,
oppressive regimes, and a host of other difficulties have meant that many
scholars spend their time worrying about basic survival. As a result, there has
been a massive brain drain as some of the most gifted scholars have relocated
to Europe and North America. Others abandon the area of religious studies
to take up positions in church and government as well as Non-Governmental
Organizations.
The economic problems that characterize higher education in sub-Saharan
Africa also translate into the lack of access to the latest publications in the
academy. Most scholars of religion are caught up in this unfortunate situation.
As a result, they find it difficult to get their articles published in scholarly
journals in religious studies. A perusal of the leading journals in the discipline,
such as Numen, Method and Theory in the Study of Religion, Religion, Journal
of the American Academy of Religion, and others testifies to the absence of
African voices in global religious studies. Referees operating from relatively
comfortable environments in Europe and North America are quick to dismiss
articles from African scholars who would have battled against formidable odds
to put their ideas together. How does one write a brilliant article when one
has not been paid for three months? One is here not engaging in special
pleading. The situation in most departments of religious studies in sub-Saharan
Africa is indeed heart-rending.
Key thinkers and texts
Before examining key thinkers and texts in religious studies in sub-Saharan
Africa, it is necessary to point out that many “non-African” scholars
have contributed to the shape of the discipline. I have drawn attention to the
pioneering role of Parrinder and others in laying the foundation of the discipline
in the region. This was at a time when no departments of religious studies
existed in some countries abroad, for example, in Britain. Other notable
personalities have also helped to frame the major debates in religious studies
in the region. It is not possible to review their work in this chapter. Scholars
such as Harold Turner, Peter McKenzie, and James L. Cox have argued that
the phenomenological method offers sound principles for the study of religions
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