Zambezm (1999), XXVI (i).BOOK REVIEWSRational Ancestors: Scientific Rationality and African IndigenousReligions By James L Cox. Cardiff Academic Press, Cardiff, 1998, 265pages, ISBN 1899025-081.The study of African traditional religions has generated lively debatesover a number of issues. In this book, the author revisits themes thathave engaged scholars in religious studies, such as theories pertaining tomyths and rituals. Cox provides illuminating discussions of thesephenomena of religion, while articulating the methodological problemswhich they pose. Cognisant of the limitations of hasty generalisation, heendeavours to confine his examples to the Zimbabwean context. Awareof his location as an 'outsider'1 Cox concludes by inviting African scholars:'New understandings of African religions, nevertheless, await a fullapplication of the method (diatopical hermeneutics) by those whosehorizons are transparently African' (p. 147). Cox analyses the problem ofterminology, the issue of orality, theories undergirding the study of mythsand rituals, and engages in methodological reflections. The second andthird parts of the book comprise of myths and rituals provided byUniversity of Zimbabwe students of 1991 and 1992.Dr Cox demonstrates his familiarity with methodological issues inthe study of African traditional religions, as well as the general nature ofZimbabwean indigenous religions. However, his offer of diatopicalhermeneutics as 'a way forward' in the study of African traditional religionsmay not go down well with those scholars espousing a strictly historicalor 'scientific' approach. That more remains to be done in this area shouldfacilitate further reflections on method. In addition, the disengagement ofmyths from rituals (pp. 80-81) needs considerable discussion as 'Eliadeanscholars' may provide examples of how the two are constantly conjoined.However, Cox's discussion of mythologumena provides valuable newinsights. The observation that 'the meaning of the mythologumena willoften differ according to the circumstances, the story teller, and thepurpose of telling the story' (p. 101) challenges the tendency to regardmyths as canonical. In addition, the fixation with cosmogonic myths ormyths of origin is checked (p. 114).Questions will be raised over the second half of the book. While theidea of giving undergraduate African students a 'voice' is a noble one, it is1. D. Westerlund, "Insiders" and "outsiders" in the study of African religions: Notes onsome problems of theory and method', in J. K. Olupona (ed.), African Traditional Religionsin Contemporary Society (New York, Paragon House, 1991), 15-24; and S. T. Kgatla, Theperspectives of "undersiders" and "topsiders" on African religions: Notes onmethodological approaches', Missionalia, (1997), XXX, (iv), 633-646.111112 BOOK REVIEWSnot without problems. Applying a hermeneutic of suspicion, first-yearstudents, or even third- and fourth-year students (p. 2) faced with anassignment are not likely to return from the 'field' with empty hands. Theauthor detects that 'for many students this was the first traditionalAfrican ritual they had ever observed' (p. 4). The absence of a researchcontext and the inexperience of freshers militate against their efforts. Forthose steeped in the indigenous traditions, some of the descriptionsassume a superficial character. At the risk of sounding elitist, I am morecomfortable with the descriptions by the author himself (cf pp. 87-89 and142-144) and the availability of a postgraduate student (p. 4). However,given that African scholars have always complained about the 'silencing'of informants, debate will rage over who is best placed to describe andinterpret African traditional religions. This admission notwithstanding, areader gets the impression that since the conclusion has already beenreached (p. 147), these numerous stories and descriptions constitute anaddendum.To sense the complexities of method in the study of African traditionalreligions, a reading of this book is helpful. Accurate spelling and translationof vernacular concepts, as well as the application of a clear writing stylemake the book quite readable. It will interest anthropologists, religionists,students and any reader keen on the indigenous religions of Zimbabwe.Above all, it should inspire local scholars to take up the challenge thrownat them by Cox.University of Zimbabwe EZRA CHITANDOCaves, Monuments and Texts: Zimbabwean Archaeology Today Editedby Gilbert Pwiti. Uppsala University, Sweden, 1997, 159 pp.Dr. Pwiti has provided a welcome overview of current interests inZimbabwean archaeology, with seven co-contributors who are all activein archaeological research in Zimbabwe or immediately adjacent countries.The book is well written, coherent and produced to a high standard. Onehopes that it is widely available in Zimbabwe at an affordable price. It isreasonable to assume that the book fairly reflects the current balance ofresearch interest in the subject which it covers. Of eight chapters, onedeals with the Stone Age, one with rock art and six with what may, forwant of a better term, be called the Iron Age.The Stone Age chapter, by Nicholas Walker and Carolyn Thorp, is aconcise but business-like survey of current knowledge. The authors eschewspeculation and provide a basic outline of the subject which serves toemphasise how little is actually understood. Peter Garlake's essay 'The