An Indigenous Force of Pentecostalism in Africa: Indigenous Knowledge System Approach to Decolonization

Abstract

Pentecostalism in Africa has many expressions, types, and shadows contributing to the challenge of categorisations in the movement. There are some forms of Pentecostalism in Africa that resemble the American context in terms of theology and practice. However, the literature review also demonstrates that other forms are uniquely indigenous, meaning, non-American. In this article, the indigenous force of Pentecostalism was studied through the indigenous knowledge system approach. This was done by making links between indigenous Pentecostalism in Africa and the early indigenous forces. The indigenous Pentecostal liturgy characterized by a song, prayer, and sermon was discussed in detail. The article also demonstrated how the indigenisation of the gospel of Jesus Christ within the Pentecostal movement in Africa has made the movement relevant to Africans. The aim was to demonstrate that the indigenous force of Pentecostalism is relevant to the decolonisation of Westernized Christianity. The article proposes the acknowledgement of the indigenous knowledge system in the Pentecostal tradition which is relevant to the decolonization of the religious sphere in the African context. Keywords: Indigenous Force, Indigenous Liturgy, Indigenous Knowledge, Pentecostalism, Decolonization.

‘When Faith Is Not Enough’: Encounters between African Indigenous Religious Practices and Prophetic Pentecostal Movements in Zimbabwe

“…Asamoah-Gyadu (2012) notes that in African Pentecostal Churches, the process of diagnosis has been associated with the work of prophets. Kgatle (2023) avers that problem diagnosis is one of the PPMs' practices that has made it popular. In ATR(s), it has always been the duty of a traditional diviner to diagnose people's problems and/or, at times, prescribe remedies in the form of medicines or rituals to be performed.…”

“…Prophetic Pentecostal Movements (PPMs) in Zimbabwe introduced touchable objects or artefacts. Kgatle (2023) opines that these objects are prescriptions for those consulting the prophets in these movements. Manyonganise (2021, p. 94)…”

“…In fact, a new hierarchy is slowly coming into place where the prophet is deemed to be an intermediary between believers and Jesus, yet other forms of Pentecostalism hold the belief that anyone can freely access the throne of God. Kgatle (2023) notes that in PPMs, the prophet is more important than the participation of all believers. In order to maintain the figure of the prophet as mysterious, access to the prophet is not easy and they are always surrounded by bodyguards.…”

“…The latter is critical in indigenizing Pentecostalism in Africa. Kgatle (2023) views this as contributing to the decolonization discourse in Africa. He argues that the indigenization of the Pentecostal movement is relevant to the decolonization of the Western expression of Christianity.…”