relates to the presence and full participation of women in the discipline. As
already noted, men have dominated the study of religions in the region since
the inception of the discipline. Indeed, one could maintain that in many
countries there was a transfer of power from European males to African males
in departments of religious studies. Very few African women have been able
to penetrate this predominantly masculine undertaking. Isabel Phiri of Malawi
and Grace Wamue of Kenya represent the few women who have published in
the area of the academic study of religion. While African women theologians
asserted themselves in the 1990s, only a few women have taken up the study
of religions as an autonomous discipline. The need to train more African
women in the academic study of religions is a major issue. Unfortunately, the
availability of scholarships in the field of theology has attracted many promising
African women scholars of religions to theology. Phiri and Wamue, like many
other African scholars of religions, have published theological material.
The role of the study of religions in meeting the challenges of HIV and AIDS
has emerged as another major issue. African theologians, with the backing of
the WCC, have been formulating methods of integrating HIV and AIDS into
the curricula of theological training institutions and departments of religious
studies in sub-Saharan Africa (Dube 2003). The challenge facing scholars of
religions is whether such an ‘engaged’ approach is acceptable in their discipline.
They are beginning to reflect on ways of integrating HIV and AIDS in their
teaching and research. In their courses, they illustrate how specific beliefs and
practices have a bearing on HIV and AIDS. For example, they interrogate how
the concept of witchcraft has been used to explain HIV infection. In these
exercises, they seek to highlight the role of religion in mitigating the impact
of HIV and AIDS in sub-Saharan Africa.
Perhaps reflecting the utilitarian approach to the study of religions in
sub-Saharan Africa, there is a growing emphasis on the role of religions
in peace-building, environmental conservation, and other practical concerns.
In countries like Nigeria where tension between Christians and Muslims is high,
scholars in religious studies have expended considerable energy in drawing
attention to the theme of peace within the religions. The theme of religion and
environmental conservation has also been emphasized in Southern Africa.
Some researchers have been keen to illustrate how religious beliefs and prac-
tices can lead to environmental conservation in a region that is vulnerable to
ecological disasters. As governments continue to cut down on funding for public
universities in most parts of the region, departments of religious studies have
had to demonstrate their relevance by undertaking research that is tied to
‘development’. There is a conviction that the study of religions should lead
to some tangible results. Proponents of this school of thought charge that
‘knowledge for its own sake’ is a luxury that most countries in sub-Saharan
Africa cannot afford.
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
121
