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
During his fieldwork in Mali in the 1990s, the author found that many discussions among Malian Muslims about Islam centred on general questions of piety and the "correct" ways of being a pious... Show moreDuring his fieldwork in Mali in the 1990s, the author found that many discussions among Malian Muslims about Islam centred on general questions of piety and the "correct" ways of being a pious Muslim. There seemed to be considerable concern with - and often debate about - the public signs of piety. One such sign was the 'seere', a dark, sometimes circular spot or mark on some Muslims' foreheads. Many Malians noted that such a mark indicates regular prayer and presumably appears from touching the forehead to the ground. The author focuses on these publicly visible signs of piety not only because they were the subject of considerable discussion in Mali but also because they are not limited to any one group of Muslims. Before doing so, he gives an outline of Islam in Malian history, Muslim preachers and the spread of public sermons during the colonial period, Muslim associations and Muslim intellectuals who began to enter the public arena in new ways in the 1950s, and the public sphere and standardization of Islamic practices in the postcolonial period. [ASC Leiden abstract] Show less
This article deals with the moral panic that emerged in the Netherlands when it became publicly known that under-age Nigerian girls were being smuggled into the country to be put to 'work' in the... Show moreThis article deals with the moral panic that emerged in the Netherlands when it became publicly known that under-age Nigerian girls were being smuggled into the country to be put to 'work' in the sex industry. A police investigation not only found hundreds of cases but also uncovered the fact that certain unknown and occult rituals played a part in how traffickers, 'madams' and other sex bosses appeared to keep the girls locked in this exploitative system. Soon an unspecified notion of 'voodoo' came to dominate the police operation, the public image of what was happening to these girls, and the way in which the girls were treated within the Dutch judicial system. The article deconstructs the moral panic and the images of Africa and the occult which became so crucial to the way the Dutch state tried to deal with the situation. It sets this analysis in the context of an anthropology of globalization and a cultural exploration of how issues of morality and identity are affected by "the occult economies of late capitalist relations". It concludes that to a great extent the scale of the moral panic can be understood by pointing at the rigidity of the identity politics of the Dutch nation State in previous years. Research was carried out in 1996-1998. Bibliogr., notes, ref., sum. in English and French Show less
Case study of the position and religious activities of Manjak labour migrants from the administrative divisions of Calequisse and Cai¢ in the Cacheu region, who spend a substantial portion of... Show moreCase study of the position and religious activities of Manjak labour migrants from the administrative divisions of Calequisse and Cai¢ in the Cacheu region, who spend a substantial portion of their lives in urban centers in Senegal and France while maintaining close ritual and therapeutic ties with their area of origin. These ties involve a spectacular expenditure of time and foreign-earned money and bring out clearly the exploitative nature of local gerontocratic power, suggesting that these ritual ties have somehow become crucial in the articulation between capitalism and the local pre-capitalist modes of production. The central question tackled in this article is that of what exactly is being reproduced if the migrants' rituals are considered as cases of ideological reproduction. Show less
