Abstract:
This paper is an attempt to offer a concrete contribution to the study of indigenous
African religions and in particular to the support of creating a set of traditions from whose
perspective one could engage in the study of indigenous African religions as well as of African
spirituality in general. Bearing in mind that one of the most prominent features of these studies is
the constant effort to decolonize the field in order to move beyond former imperialistic
interpretations into specifically africanized postcolonial hermeneutics based on the recognition of
distinctive African identities, I suggest a methodology which focuses not so much on the
decolonization or post-colonization of the study of indigenous African religions, but rather on a
unifying theme which has an evident constructive potential. Combining two notions, ancestry and
ecodomy, this methodology seeks to support the development of current efforts to build African
traditions in the study of indigenous African religions by pointing not only to an aspect which is
common to most African religions, namely ancestry and the role of ancestors, but also to the need
for a more positive tendency which is able to instill a constructive trend [as different from if not
opposite to de- or post-colonization hermeneutics] in the study of indigenous African religions by
using the notion of ecodomy. Defined in terms of a constructive process, ecodomy seeks to provide
families and communities with a common element, that of ancestors, which is not only specific to
African spirituality but also potentially capable of strengthening and improving the life of African
people. Thus, this methodology based on working with ancestry as economy is applied to four
distinct scholars and their specific approaches to indigenous African religions: John S. Mbiti, who
believes that ancestors have mainly social, not religious roles; Issiaka P. Lalèyê, for whom ancestors
make a connection between the social and religious aspects of life; Jacob K. Olupona, who restricts
ancestors to religion, and Israel Kamudzandu, in whose philosophy ancestors can provide African
societies with the possibility of moving beyond their indigenous religions into accepting other
religious beliefs, such as those provided by Christianity.
