In the mid-1970s, teenagers and secondary school and university students suddenly took to the streets of Malawi's main urban areas to proclaim a moral reordering of society based on Christian... Show moreIn the mid-1970s, teenagers and secondary school and university students suddenly took to the streets of Malawi's main urban areas to proclaim a moral reordering of society based on Christian fundamentalist notions. A whole array of Pentecostal groups emerged. The striking feature of this born-again charismatic Pentecostalism is its rigid insistence on a strict moral ideology and a denunciation of alcohol. The author investigates the rejection of alcohol in Malawi's Pentecostal moral order from two perspectives: first, against the backdrop of developments in Malawi's Independent Christianity movement, and, second, in relation to the modernist debate that this type of Pentecostalism represents. The author concludes that the rejection of the use of alcohol by the born-again preachers coincides with a deeper generational conflict. This has had ramifications since it emerged in the context of the Banda regime that relied on gerontocratic power structures. Against this background one can argue that the debate about alcohol was, and still is, a modernist one, a discourse that allows for the moral rejection of things and structures emerging from the impure and threatening 'past'. Includes bibliographical references. [ASC Leiden abstract] Show less
The colonial conquest of Namibia was extremely brutal. Repressive controls continued in the decades that followed as exemplified by the South African colonial administration's regulation of the... Show moreThe colonial conquest of Namibia was extremely brutal. Repressive controls continued in the decades that followed as exemplified by the South African colonial administration's regulation of the production and consumption of alcohol by the territory's black African inhabitants. Nonetheless, the colonial State's policies were inconsistent and vigorously opposed at every turn by differing sections of the black population. In this chapter, the unlikely alliance of two of the territory's Herero urban groups, the 'Otruppe', illiterate Herero men, and the female 'khari' beer brewers, is examined. During the 1920s and 1930s, they faced the colonial State's attempts to undercut and ultimately eradicate the illicit production of alcohol through the establishment of a Location Advisory Board. In so doing, they were pitted against the colonial State and a newly emerging Herero political elite. The 'angry young men' of the 'Otruppe' and the Herero women brewers proved to be an invincible alliance that managed to evade colonial regulations on alcohol. Bibliogr., notes, ref. [ASC Leiden abstract] Show less
This paper focuses on problems and dilemmas of changing alcohol use among the Surma, a group of lowland agropastoralists in Maji, southern Ethiopia. The area under discussion is inhabited by... Show moreThis paper focuses on problems and dilemmas of changing alcohol use among the Surma, a group of lowland agropastoralists in Maji, southern Ethiopia. The area under discussion is inhabited by indigenous agriculturalists, descendants of northern immigrants of mixed origin, and Surma and Me'en agropastoralists. The paper reveals the existence of a pattern of 'alcoholic hegemonism' in the area. The culturally dominant villagers want to have the best of both worlds. Their types of alcoholic drinks are 'the best' and they think they know how to use and not abuse them. The local people (the Surma, Dizi and Me'en) are 'still caught' in their traditional drinking habits involving the consumption of their local 'bord‚' beer. They are also subjected to the harsh reign of 'katikala', a strong and dangeous beverage, which they cannot handle and which thus tends to create trouble. That they themselves (the villagers and State-connected people) have introduced 'katikala' does not make them feel in any way responsible for such trouble. Bibliogr., notes, ref Show less
