In various parts of Africa, Pentecostalism underscores the necessity for its members to make a complete break with the past. Although Pentecostalism speaks a language of modernity in which there... Show moreIn various parts of Africa, Pentecostalism underscores the necessity for its members to make a complete break with the past. Although Pentecostalism speaks a language of modernity in which there is a past-inferior versus a present-superior dichotomy whereby the believer is prompted to sever all ties with former social relations in the search for new individuality, it would be a mistake to argue that Pentecostalism stops here. On the contrary, the author argues that because the moment of instant rebirth is seen as the power base from which new future orientations are constructed, Pentecostalism may swing in different modalities from a disembedding of the subject from past social relations to a re-embedding in relations with a different temporal orientation. This is illustrated by the case of the Pentecostalist movement of 'Abadwa Mwatsopano' (Born Again) in urban areas of Malawi, and most of all in the largest city, Blantyre. This movement rose against the official discourse in Malawi, which fetishes the remembrance of the country's cultural past. Conversion narratives of young fundamentalists remember the past only to deny it. For the Born Again movement, the truth lies with a Christian future, utopian in its emancipatory promise. Bibliogr., notes, ref Show less
Managements of tea estates have often given preference to female labour over male labour, on the assumption that women were 'naturally' more suited to plucking tea. They also were thought to be... Show moreManagements of tea estates have often given preference to female labour over male labour, on the assumption that women were 'naturally' more suited to plucking tea. They also were thought to be cheaper and more docile than men. In this chapter the author focuses on women pluckers at the Tole Tea Estate, one of the estates in Cameroon owned by the Cameroon Development Corporation (CDC). The estate was constructed in 1954 and marked a turning point in the history of the CDC. It was the first estate in Cameroon to produce tea and the first estate to recruit predominantly female labour. The author first examines what categories of women tended to sell their labour power to the estate management and how this relates to customary patriarchal controls in the local communities. Then he highlights the intensification of managerial control and exploitation of women pluckers during the economic crisis that has affected the corporation since 1986-1987. Finally, he deals with the response of women pluckers to this severe crisis, showing that they have adopted various strategies to cope with the structural adjustment measures which have been planned and implemented by the management in close cooperation with the State-controlled trade union. What emerges from this study is that even during the economic crisis the management has failed to fully control the women pluckers in the labour process. Show less
