attachments at universities abroad. The capacity of Nigerian scholars to
network has enabled them to remain abreast of developments in the field.
Although religious studies does not feature in those Nigerian universities
that concentrate on Arabic and Islamic studies (McKenzie 1989: 101; Walls
2004: 212), the study of Islam is part of religious studies programs at many
universities. Olupona (1996a: 188–189) observes that in the far Northern States
where Islam is dominant, Christianity rarely features in university programs.
In the Middle Belt States such as Jos, Islam and Christianity are covered.
However, proponents of a more detailed study of Islam contend that the
religious studies approach to Islam in Nigeria is ‘superficial and does not lead
to the mastery of the subject’ (Abubakre 1996: 265; see also Hackett 1988:
41). Effectively therefore, Islam and Christianity have tended to be studied
within a confessional paradigm. However, religious studies is gradually
emerging in these areas as more scholars are adopting a multifaith approach.
Alongside Nigeria, Ghana has a sound tradition in religious studies. The
department for the Study of Religions at the University of Ghana, Legon, and
the department of religious studies at Cape Coast have promoted a non-
confessional approach to the study of religions. However, other West African
countries, including Cameroon, The Gambia, Ivory Coast, and others have
not developed departments of religious studies. As noted earlier, Francophone
countries have not placed emphasis on the study of religions as a distinct
discipline.
In East Africa, religious studies has been popular in Uganda and Kenya.
I have already drawn attention to the pioneering role of Makerere in the
emergence of the discipline in sub-Saharan Africa. Kenya has active departments
of religious studies. However, as was the case elsewhere in Africa, in the early
period of the discipline there was emphasis on Bible knowledge. Thus, ‘well
into the 1970s, the study of religion could hardly be distinguished from
religious indoctrination and religious instruction’ (Hinga 1996: 221). Despite
the challenges faced by scholars in religious studies in Kenya (Wamue 2004:
368–370), the discipline continues to attract many students. Due to the earlier
socialist policies, Tanzania did not develop a department of religious studies.
Southern Africa has witnessed some interesting developments in the field of
religious studies. Alongside Nigeria, South Africa has offered useful perspectives
on the academic study of religions. However, most of the contributors have
been white male scholars. Due to the legacy of apartheid, very few black
scholars have specialized in religious studies. They tend to be concentrated in
fields such as theology, church history, missiology, and others. In his review
of South Africa’s contribution to religious studies, Martin Prozesky (1996:
230–233) observed that South African scholars had offered reflections on
method and theory in the study of religions. However, by the end of 2003,
the restructuring of tertiary education had resulted in mergers of some
departments of religious studies (Clasquin 2005: 18).108
EZRA CHITANDO