T
HE STUDY OF RELIGIONS, ALSO REFERRED TO ASreligious studies in this
chapter, has emerged as an important academic discipline in sub-Saharan
Africa. This is a region where religion continues to be vibrant. Numerous
religions of the world are found in sub-Saharan Africa, leading Jan G. Platvoet
(1996: 7) to refer to “a rainbow of religions.” A number of scholars have
adopted an academic and non-confessional approach to religious studies in
the region. They have made distinctive contributions to the discipline, especially
to the study of African Traditional Religions (ATRs, also referred to in this
chapter as indigenous religions), to method and theory in the study of religion,
and to describing the various religions found in the region (Chitando 2005b).
While the development of religious studies in sub-Saharan Africa has been
closely related to trends in Europe and North America, it has its own distinctive
characteristics.
Due to the fact that sub-Saharan Africa is a vast territory, this chapter can
do no more than tease out trends in religious studies in the region.
Generalizations are often difficult, as there are regional variations in the
development of the discipline. Indeed, variations are sometimes found in the
growth of religious studies within a particular country. It is crucial to examine
religious studies in sub-Saharan Africa as the region is often marginalized in
surveys of the discipline, including those that purport to adopt a “global”
perspective. Usually, an impression is created that there is no religious studies
in Africa. Furthermore, some surveys of scholars who have mastered the craft
of religious studies (Stone 1998) do not include any African scholars. This is
unfortunate, as a number of African scholars have made useful contributions
to the study of religions. At any rate, some European scholars who had their
formative years in religious studies in Africa have proceeded to occupy strategic
positions in the discipline. Rosalind I. J. Hackett, who taught in Nigeria, was
elected President of the International Association of the History of Religions
(IAHR) for the period 2005–2010. The IAHR is the leading association in the
discipline. The neglect of developments in religious studies in sub-Saharan
Africa is also surprising, given that key European writers such as F. Max Muller
(1823–1900) and James G. Frazer (1854–1941) made references to African
religions in their works (Berner 2004).
The identity of religious studies in Africa remains heavily contested and
controversial. Although many African scholars are aware of the sharp
distinction between religious studies and theology that has been promoted by
some European and North American scholars, most tend to adopt the
convergence thesis (Olupona 1996a: 186). In this scheme, religious studies and
theology are not viewed as antagonistic and mutually exclusive fields of study.
However, in some countries such as Kenya, South Africa, and Zimbabwe, the
tension between religious studies and theology has been high. In this chapter,
I shall maintain the position that seeks a firm demarcation between the two
areas. Consequently, I will concentrate on those scholars whose work is locatedSUB-SAHARAN AFRICA
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