Bertus Haverkort groeide op in een boerengezin in Slagharen. Hij genoot van modernisering op de boerderij van zijn jeugd, omdat dit het werk verlichte en de opbrengsten verbeterde. Met in zijn... Show moreBertus Haverkort groeide op in een boerengezin in Slagharen. Hij genoot van modernisering op de boerderij van zijn jeugd, omdat dit het werk verlichte en de opbrengsten verbeterde. Met in zijn bagage een dosis moderne landbouwkennis uit Wageningen, werkte hij aan programma’s in de tropen waarbij overdracht van westerse kennis het doel was. De aanpak blijkt niet te werken. Hij plaatst vraagtekens bij de toepasbaarheid van de westerse kennis in situaties waar de ecologie, economie en cultuur zoveel verschillen. In samenwerking met lokale deskundigen uit India, Bolivia en Ghana wordt onderzocht hoe lokale wereldbeelden, waarden en kennis een rol spelen. Daarvoor wordt gewerkt aan een onderwijsmethode voor endogene ontwikkeling en aan een benadering voor co-creatie van wetenschappen uit verschillende tradities en wereldstreken. De internationale ervaringen worden in verband gebracht met de huidige crisis in de landbouw in Nederland en monden uit een pleidooi voor klimaat- en natuurvriendelijke landbouw. Show less
This paper examines the productive role of secrecy in the nexus of transnational mobility, kinship, and intimate relations among Ghanaian-Dutch and Somali-Dutch in the Netherlands. Whereas secrecy... Show moreThis paper examines the productive role of secrecy in the nexus of transnational mobility, kinship, and intimate relations among Ghanaian-Dutch and Somali-Dutch in the Netherlands. Whereas secrecy is typically understood as one person concealing knowledge from another, implying the latter’s passivity, we argue that secrecy depends on mutually constitutive interactions. Secrecy is explored as the result of an interaction between those who obscure knowledge in creative ways and those who maintain a not-knowing. The paper analyzes how people negotiate moral expectations regarding sexuality, respect, and loyalty, while also manoeuvring to fulfil their personal aspirations. Especially in kinship relations, when people are bound to each other by moral and social obligations, the management of secrecy often makes people mutually dependent. Secrecy is revealed as skillfully choreographing relations by the ebb and flow of information where kinship, respect, or love and (not-) knowing reinforce another. Show less
Pentecostalism in Africa has developed a special relationship with the night as a time for conducting specific religious activities. Of these, the night vigil is the best known, with its underlying... Show morePentecostalism in Africa has developed a special relationship with the night as a time for conducting specific religious activities. Of these, the night vigil is the best known, with its underlying notions concerning darkness, invisible powers, faith and community. Ghanaian Pentecostals view the night as a kind of landscape where certain spaces and places become important to test the strength of one's personal faith and convictions, because the time after dark produces ambiguities of the good and the bad, or the superior and the inferior, of the spiritual powers that manifest themselves. Participation in Pentecostal night-time activities signals a modernity of Pentecostal beliefs and identities which, by confronting the powers of darkness, bring about a strengthening of the faith that churches and leaders aim to establish in interaction with their following. This contribution focuses on the Ghanaian community in The Hague, The Netherlands. It ventures to sensitize anthropology to the modernity of these forms of Christianity and the way they are becoming active producers of social and spiritual environments - defined here as Pentecostal nightscaping - as testing grounds for the efficacy of their faith. [Journal abstract] Show less
Tussen 1831 en 1872 wierf Nederland ongeveer 3085 mannen in West-Afrika, grotendeels uit het grondgebied van het huidige Ghana en Burkina Faso, voor de militaire dienst in Nederlands-Indië. De... Show moreTussen 1831 en 1872 wierf Nederland ongeveer 3085 mannen in West-Afrika, grotendeels uit het grondgebied van het huidige Ghana en Burkina Faso, voor de militaire dienst in Nederlands-Indië. De Afrikaanse soldaten werden na hun opleiding op Java ingezet in koloniale expedities op Sumatra, Borneo, Celebes, Bali, Timor en in de Atjeh-oorlog. Met hun Indonesische vrouwen stichtten deze Afrikaanse soldaten kleine Indo-Afrikaanse gemeenschappen in de garnizoenssteden op Java. Hun afstammelingen wonen in Nederland, Ghana en Indonesië en elders op de wereld. Dit boek gaat over de lotgevallen van deze 'Belanda Hitam' (Zwarte Hollanders). Het is een groepsportret, gebaseerd op archiefonderzoek en mondelinge overlevering, dat zich uitstrekt over anderhalve eeuw. [Samenvatting ASC Leiden] Show less
Rev. Mensa Otabil, the founder of the International Central Gospel Church in Accra, is considered an influential representative of a new Pentecostal-inspired Pan-Africanist ideology. His book ... Show moreRev. Mensa Otabil, the founder of the International Central Gospel Church in Accra, is considered an influential representative of a new Pentecostal-inspired Pan-Africanist ideology. His book 'Beyond the Rivers of Ethiopia' lays the foundations of a Pentecostal Liberation Theology that proclaims a Christianized sequel to Pan-Africanism. Operating from Ghana, his ideas for Africa and for 'black consciousness' have spread to Ghanaian migrant communities worldwide. While Otabil has been successful in transforming ownership of the intellectualist production of Pan-Africanism by tailoring it to the needs of the ordinary Pentecostal believer, it has not been adopted so extensively among all Ghanaian migrant communities in the West. By exploring Ghanaian migrant communities and their Pentecostal churches in the Netherlands, where the staunch identity politics of the Dutch government leave little room for the assertive proclamation of 'Africanness', this chapter demonstrates that Otabil's ideas do not act as a main source of inspiration everywhere in the Ghanaian diaspora. Bibliogr., notes, ref., sum. [Book abstract] Show less
Among the many immigrant groups that have settled in the Netherlands, migrants recently arrived from Ghana have been perceived by the Dutch State as especially problematic. Explicit measures have... Show moreAmong the many immigrant groups that have settled in the Netherlands, migrants recently arrived from Ghana have been perceived by the Dutch State as especially problematic. Explicit measures have been taken to investigate marriages of Ghanaians, as these appeared to be an avenue by which many acquired access to the Dutch welfare State. While the Dutch government tightened its immigration policies, many Ghanaian Pentecostal churches were emerging in the Ghanaian immigrant communities. An important function of these churches is to officiate over marriages; marriages that are perceived as lawful and righteous in the eyes of the migrant community but nonetheless do not have any legal basis as far as the Dutch State is concerned. This contribution explores why the Ghanaian community attributes great moral significance to the marriages that are taking place within their Pentecostal churches. It investigates the changing meaning of the functions of Pentecostal churches in Ghana and in the Netherlands by distinguishing civil morality from civic responsibility. It seeks to explore how, in both contexts, legitimacy is created as well as contested in the face of prevailing State-civil society relations. This exploration indicates why, in both situations, Pentecostalism is unlikely to develop into a civic religion in the full sense of the term. [Journal abstract] Show less
The papers in this volume were earlier presented at the conference 'Globalization and new questions of ownership', which was held in Leiden, The Netherlands, from 26-27 April 2002. The volume... Show moreThe papers in this volume were earlier presented at the conference 'Globalization and new questions of ownership', which was held in Leiden, The Netherlands, from 26-27 April 2002. The volume challenges the dominant view that globalization is a primary threat to African societies. Instead, it emphasizes African agency in situating globality, that is, in selectively and creatively appropriating elements of the emerging global culture. Contributions: Situating globality: African agency in the appropriation of global culture (Wim van Binsbergen, Rijk van DijkandJan-Bart Gewald); Global and local trends in media ownership and control: implications for cultural creativity in Africa (Francis B. Nyamnjoh); Global media and violence in Africa: the case of Somalia (Jan-Bart Gewald); Can ICT belong in Africa, or is ICT owned by the North Atlantic region? (Wim van Binsbergen); 'Man will live well': on the poetics of corruption in a global age (Sanya Osha); 'Beyond the rivers of Ethiopia': Pentecostal Pan-Africanism and Ghanaian identities in the transnational domain (Rijk van Dijk); Global connections, local ruptures: the case of Islam in Senegal (Roy Dilley); How is a girl to marry without a bed? : weddings, wealth and women's value in an Islamic town of Niger (Adeline Masquelier); The social life of secrets (Senegal, Ferdinand de Jong); The persistence of female initiation rites: reflexivity and resilience of women in Zambia (Thera Rasing). [ASC Leiden abstract] Show less
The contributions to this volume commemorating three hundred years of diplomatic relations between Ghana and the Netherlands are grouped under three headings - merchants and merchandise,... Show moreThe contributions to this volume commemorating three hundred years of diplomatic relations between Ghana and the Netherlands are grouped under three headings - merchants and merchandise, missionaries, and voluntary and involuntary migrants - reflecting the three most important areas of contact between Dutch and Ghanaians over the centuries. The first part opens with a paper on a mission carried out in 1701-1702 by David van Nyendael, envoy of the Dutch West India Company (WIC), to Kumasi, which forms the starting point for the tercentenary celebrations. It also includes papers on the slave trade, the cocoa trade, and the role of Dutch 'schnapps' in Ghanaian ritual. The contributions on missionary activity deal with the tragic life of Jacobus Capitein (1717-1747), the first black minister stationed in Elmina, and the significance of Pentecostal churches for Ghanaians in the present-day Netherlands. The contributions on migration include stories of individual people who migrated back and forth between the Netherlands and Ghana, such as two Euro-African women from Elmina, as well as chapters on the Ghanaian diaspora, covering Suriname, Indonesia and the Netherlands. The contributions are by Ineke van Kessel, Michel R. Doortmont, Akosua Perbi, Henk den Heijer, Emmanuel Akyeampong, Victor K. Nyanteng, Henri van der Zee, David N.A. Kpobi, Rijk van Dijk, Natalie Everts, Jean Jacques Vrij, Andr‚ R.M. Pakosie, Endri Kusruri and Daniel Kojo Arhinful Show less
This chapter demonstrates how Ghanaian migrants in the Netherlands look to the Pentecostal Church for the deconstruction of Ghanaian traditions in favour of international mobility. The Pentecostal... Show moreThis chapter demonstrates how Ghanaian migrants in the Netherlands look to the Pentecostal Church for the deconstruction of Ghanaian traditions in favour of international mobility. The Pentecostal Church strongly identifies and propagates notions of individualism and the nuclear family. In this way traditional matrilineal social organization is displaced by more Western-style conjugality mediated by Pentecostalist beliefs. The author argues that the appeal of Pentecostalism is based on the opportunities it provides for bringing kinship obligations under the supervision of its individual members. Pentecostalism reformulates the hierarchical and obligatory gift-giving system upon which kinship relations are based. It subjects reciprocity to moral supervision while making it thoroughly multilocal. his is of particular significance in the diaspora where many migrants see themselves faced with the obligation to send money to relatives living n Ghana and elsewhere. Show less
Between 1831 and 1872 some 3,000 African recruits sailed from Elmina (Gold Coast, now Ghana) to Batavia, the capital of the Netherlands East Indies. They had been recruited to serve in the Dutch... Show moreBetween 1831 and 1872 some 3,000 African recruits sailed from Elmina (Gold Coast, now Ghana) to Batavia, the capital of the Netherlands East Indies. They had been recruited to serve in the Dutch colonial army, which throughout most of the 19th century experienced a chronic shortage of European manpower. The Africans counted as part of the European contingent of the army. After expiry of their contracts, some Africans returned to the Gold Coast, while others opted to settle in the East Indies. They became the founding fathers of the Indo-African communities in the Javanese towns of Purworedjo, Semarang, Salatiga and Solo. On Java, the African soldiers and their descendants became known as 'Belanda Hitam' - black Dutchmen. This chapter outlines the background to the recruitment of Africans for the Dutch colonial army and describes three phases in the recruitment process: a slow start (1831-1836), a massive influx (1837-1841), and smaller-scale recruitment from the late 1850s onwards. After Indonesia's independence in 1949, most Indo-Africans opted for repatriation to the Netherlands. Bibliogr., ref Show less
This article explores the role of religion in identity formation in situations where individuals are engaged in intercontinental diasporic movement, starting from R.P. Werbner's notion that... Show moreThis article explores the role of religion in identity formation in situations where individuals are engaged in intercontinental diasporic movement, starting from R.P. Werbner's notion that religion and strangerhood transform together. In particular, the author examines the diaspora of Ghanaians in the Netherlands and the role Ghanaian Pentecostalism appears to play in the forming of their identity as strangers in Dutch society. The author uses the term 'transsubjectivity' to indicate those processes by which religion deals with strangerhood as shaped by the power of the modern African and Western nation-State. He distinguishes two discourses in present-day Ghanaian Pentecostalism. The first, which he calls 'sending' discourse, involves so-called prayer camps in Ghana, to which (prospective) migrants may turn for spiritual help and protection in their transnational travel. The second, or 'receiving', discourse relates to the figure of the Pentecostal leader in the diaspora who represents the "abusua panyin", the family head. These two discourses 'inject' the migrant differently into transnational interconnectedness, and they deal differently with the body personal and the ways in which techniques of the self are employed in constructing the subjectivity of the Ghanaian as migrant and stranger. Bibliogr., notes Show less
