Процесс «африканизации» затронул первоначально исследования традиционных африканских религий, а позже распространился и на исследования африканского христианства См., прежде всего: Kalu, O. U. African Christianity.. Тем не менее, с точки зрения своих апологетов эта «африканизация» явно недостаточна. Для ее успешного осуществления, по их мнению, необходимо: 1) допускать к изучению и преподаванию религий в Африке только африканцев; 2) активизировать усилия африканских ученых по «африканизации» данной дисциплины; 3) привязать исследования религии в Африке к решению актуальных проблем развития континента; 4) выработать особые «африканские» подходы к изучению религии, отличные от европейских Chitando, E., Adogame, A. and Bateye, B. “Introduction”, pp. 8-9.. Однако если три первые задачи тем или иным образом решаются, то в достижении последней, самой амбициозной цели до сих пор не заметно особого прогресса.
Историография религий в Африке отражает общие черты историографии Африки в целом, трудный процесс ее исторического становления. В то же время она обладает определенной спецификой, обусловленной конкуренцией идей в западном религиоведении, влиянием на африканских религиоведов различных философских и теологических учений и воздействием политических условий (колониальное государство, антиколониальная борьба, нациестроительство, внешняя и внутренняя политика правящих африканских элит). Важность изучения религий Африки возрастает в связи с расширением влияния в ней как ислама, так и христианства и, особенно, в свете того, что Черный континент начинает играть центральную роль в изменении глобального религиозного ландшафта. Несомненная актуальность, с одной стороны, привлекает к этой сфере все большее и большее внимание ученых, особенно африканских, однако в то же самое время несет опасность ее политизации и идеологизации, превращения в инструмент либо национализма, либо религиозного фундаментализма. И эта опасность вполне реальна, поскольку афроцентристские идеологемы все больше проникают в академическую среду как в самих африканских странах, так и за пределами континента, прежде всего среди афроамериканских ученых. Благодаря этому грань между публичным и академическим дискурсом начинает стираться, и последний превращается в псевдоакадемический, когда базовые принципы научной объективности и беспристрастности, необходимость учета всей имеющейся в распоряжении исследователей информации, основные процедуры источниковедческого и историографического анализа игнорируются или извращаются, а академический диалог деградирует в схватку идеологий, пропитанную конфессионализмом и сильными этнополитическими мотивами. Такую опасность осознает и ряд африканских религиоведов, которые считают, что «африканизация» означает «снижение стандартов» и что само это понятие «перегружено идеологическими предубеждениями и ведет к тому, чтобы мириться с посредственным уровнем <исследований> во имя африканизации» Chitando, E. (2012) “Religion and masculinities in Africa: The impact on HIV infection and gender-based violence”, in J. Hendriks, E. Mouton, L. Hansen and E. Le Roux (eds) Men in the Pulpit, Women in the Pew?: Addressing Gender Inequality in Africa, p. 78. Stellenbosch: Sun Press.. Однако многие другие готовы бороться за то, чтобы избавить исследования религий в Африке от «внешнего влияния» и от «наследия европейского колониализма». Только в таком случае, уверены они, эти исследования смогут оказать позитивное воздействие на социальный и духовный прогресс Черного континента.
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