This contribution explores the significance of religious practices that put emphasis on encouraging people to hold their position when others question the ideological or dogmatic elements of their... Show moreThis contribution explores the significance of religious practices that put emphasis on encouraging people to hold their position when others question the ideological or dogmatic elements of their faith. Applying the term ‘religious insistence’, it investigates these practices with a view to the ways in which Pentecostals take a position vis-à-vis the challenges they confront in the sociopolitical domain. Contributing to the study of religious activism, we show that practices of insistence are neither fully resistant nor fully acquiescent with regard to the existing situation. We argue that these practices of holding one’s ground, which we subsume under the term ‘insistence’, represent a specific modality of formulating one’s identity in regard to others that is neither about provoking structural change, as a resistance perspective would emphasise, nor about condoning a structural situation as is and remaining fully acquiescent with it. While in Pentecostal contexts insistence does not take up-front political protest as its main focus, it can still be interpreted as a form of religious activism since it often entails some form of critical response toward a given sociopolitical order or process. By drawing attention to how religious insistence manifests itself in and through Pentecostalism, this contribution proposes to enrich the study of religious activism in Africa and opens up a perspective that addresses assertiveness as a register of expression that differs from resistance and acquiescence. Show less
Kate, L. ten; Braam, A.W.; Dijk, R.A. van; Ravesteyn, J. van; Bergmans, F. 2020
The current study focuses on care for West African Victims of human trafficking (VHTs) in The Netherlands and addresses the question of how (1) social and legal professionals and (2) religious... Show moreThe current study focuses on care for West African Victims of human trafficking (VHTs) in The Netherlands and addresses the question of how (1) social and legal professionals and (2) religious leaders of African-led migrant (Pentecostal) churches perceive their relationship with these VHTs. Thematic analyses of qualitative interviews (N = 21) revealed that both groups share the perception that VHTs are vulnerable, especially in view of so-called voodoo spells. Social and legal professionals noticed that West African VHTs prototypically appear as ‘demanding’ in a rather pro-active manner. Religious leaders on the other hand indicated that the VHTs feel at ease in the church in a more adaptive sense and may find ways of changing their lives after experiencing the Pentecostal “deliverance” ritual. Show less
At the beginning of the twentieth century, Christianity was predominantly a white Euro-American religion with 83 percent of all Christians living in the Global North. Today, it is a global religion... Show moreAt the beginning of the twentieth century, Christianity was predominantly a white Euro-American religion with 83 percent of all Christians living in the Global North. Today, it is a global religion where over two-thirds of the world’s Christians are non-Westerners, who live in the Global South. Christianity is on the rise in Latin America, Asia and especially Africa: a trend that is predicted to continue in the second half of the twenty-first century. I will explore explanations for the appeal of Christianity, and Pentecostalism in particular, for contemporary Africans. Pentecostalism is a form of Christianity that is predominantly popular in those African countries with the fastest population growth. Alongside Catholicism, it is the most rapidly growing religion on the African continent. Show less
The nexus between Pentecostalism and migration has been studied extensively and in divergent terms. One line of research has looked at churches founded by migrants as home away from home, helping... Show moreThe nexus between Pentecostalism and migration has been studied extensively and in divergent terms. One line of research has looked at churches founded by migrants as home away from home, helping migrants to settle in a new place and at the same time connecting them back to where they came from. Another strand has rather highlighted incorporation into a global Christendom and engagement in global spiritual warfare. Whereas the first line of research is often phrased in terms of diaspora and religion, the second one views Pentecostalism as producing globality on its own terms. With this article, we attempt to contribute to this discussion by asking how deterritorialized belonging is produced in daily Pentecostal practices. What is made present when a home is made absent? What kind of attentive practices create the presence of the Holy Spirit? In thinking with the notion of hodological care, we argue that Pentecostal churches founded by Ghanaian migrants in Southern Africa and Europe create belonging not to a “home" but to connections. They thereby produce forms of de-diasporization, which could be seen as belonging through disconnecting. Show less
Since the mid-eighties, Cameron has been going through a serious economic crisis. In the same years it has witnessed the proliferation and flourishing of Pentecostal groups-most of them coming in... Show moreSince the mid-eighties, Cameron has been going through a serious economic crisis. In the same years it has witnessed the proliferation and flourishing of Pentecostal groups-most of them coming in from Nigeria and with a gospel of prosperity as opposed to the gospel of asceticism of classical Pentecostalism. Earlier Pentecostal groups, which had adopted asceticism, are shifting to this new gospel. The rise and spread of Pentecostalism during this period of the crisis, coupled with the mass defection from the established churches could be interpreted as a public sign of dissatisfaction by Christians with the way the established churches have gone about addressing the spiritual and material needs of their followers. As a strategy of not loosing members to Pentecostal groups, mainline churches are gradually adopting the attractive doctrines and practices of Pentecostal groups. Within this period, Cameroon has also been going through a difficult democratization process, which most observers and the public attribute to government__s reluctance to introduce genuine democratic institutions. Mainline churches have been at the forefront of efforts to see a truly democratic society take root in Cameroon. While these churches are making this contribution, Pentecostal churches maintain a more or less neutral position on political issues. Show less
Cameroon's economic crisis has led to widespread unemployment and poverty since the 1980s. Civil society organizations, including the churches, believe that bad governance is at the heart of the... Show moreCameroon's economic crisis has led to widespread unemployment and poverty since the 1980s. Civil society organizations, including the churches, believe that bad governance is at the heart of the country's economic problems and are calling for the introduction of democratic institutions. However, a growing number of Pentecostal churches, especially in Anglophone Cameroon, are also offering an attractive message of salvation to the suffering masses. This study considers how the new gospel of accumulation and prosperity relates to the material predicaments of Cameroonians. It investigates the transition from 'classical' to 'modern' Pentecostalism and the continuous defection of members of the mainline churches to the new Pentecostal groups that are propagating this gospel of prosperity as opposed to the ascetic doctrine of mainline groups. The book consists of five published articles and a general introduction. [ASC Leiden abstract] 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
Bruijn, M.E. de; Dijk, J.W.M. van; Dijk, R.A. van 2001
In the literature on population mobility, mobility has generally been seen as a temporary phenomenon. However, in many instances, mobility rather than sedentarity is the norm. This is illustrated... Show moreIn the literature on population mobility, mobility has generally been seen as a temporary phenomenon. However, in many instances, mobility rather than sedentarity is the norm. This is illustrated in the present chapter by two case studies of so-called 'cultures of travel'. The first case concerns the Fulbe, a nomadic cattle-rearing people, in the Hayre area of central Mali. The Fulbe case demonstrates how mobility has been embedded historically in Sahelian cultures under conditions that are marginal, both from an ecological and an economic perspective. It illustrates how people develop economic and cultural strategies marked by a high degree of opportunism. It shows that Fulbe society is, in fact, organized around mobility. The second case, that of Pentecostalism in Ghana, demonstrates how a specific form of culture acts to bring about a particular form of mobility. In this case, it is not a whole culture that is on the move, but individuals who are mobile for personal reasons. Mobility among Ghanaian Pentecostalists is not yet part and parcel of daily life, but presents an example of how people construct cultural forms and means for dealing with everyday problems of mobility. Bibliogr., notes, ref., sum Show less
The case studies in this book on mobility in sub-Saharan Africa critically discuss dichotomous interpretations of mobility and reject the idea that migration indicates a breakdown in society. They... Show moreThe case studies in this book on mobility in sub-Saharan Africa critically discuss dichotomous interpretations of mobility and reject the idea that migration indicates a breakdown in society. They adopt the approach that sedentary and mobile worlds converge and that mobility is part of the livelihood system of African people. Contents: Mobile Africa: an introduction (Mirjam de Bruijn, Rijk van DijkandDick Foeken) - Population mobility in Africa: an overview (Han van Dijk, Dick FoekenandKiky van Til) - Territorial and magical migrations in Tanzania (Todd Sanders) - Moving into another spirit province: immigrants and the 'mhondoro' cult in northern Zimbabwe (Marja Spierenburg) - Cultures of travel: Fulbe pastoralists in central Mali and Pentecostalism in Ghana (Mirjam de Bruijn, Han van DijkandRijk van Dijk) - Mobile workers, urban employment and 'rural' identities: rural-urban networks of Buhera migrants, Zimbabwe (Jens A. Andersson) - Migration as a positive response to opportunity and context: the case of Welo, Ethiopia (Jonathan Baker) - Multi-spatial livelihoods in sub-Saharan Africa: rural farming by urban households - the case of Nakuru town, Kenya (Dick FoekenandSamuel O. Owuor) - Urbanisation and migration in sub-Saharan Africa: changing patterns and trends (Cecilia Tacoli) - Processes and types of pastoral migration in northern C“te d'Ivoire (Youssouf Diallo) - Mobility and exclusion: conflicts between autochthons and allochthons during political liberalisation in Cameroon (Piet Konings) - Population displacement and the humanitarian aid regime: the experience of refugees in East Africa (Patricia Daley) Show less
