Black Christianity in Britain

Women-entrepreneurship, religiosity, and value-co-creation with ethnic consumers: revisiting the paradox

“…In the review of the book of Nichol (1966), Lankford (1967 traces the historical root of Pentecostal movement to the decade after 1895 which also corresponds to the claim that it started in 1906 in Los Angelis (Barker, 2007) and the same year in Sweden (Alvarsson, 2015). The members of this establishment believe in speaking in tongues, and in the Holy Ghost as a source of empowerment received from above (Nichol, 1966;Kalilombe, 1997;Robbins, 2004;Alvarsson, 2015). Other parts of the special hallmarks of the movement are the networks, trust, and solidarity among leaders and membership which are remarkably strong.…”

Exploring the growing link of ethnic entrepreneurship, markets, and Pentecostalism in London (UK)

“…Early research on religion and entrepreneurship has made a case for linking religion beliefs and economic activities (Weber, 1904-5;1930;. Similarly, Dana 2010 Pentecostalism has been consistently described as a religion characterised with the prominence of the Holy Spirit as the source of empowerment from above (Kalilombe, 1997, Casanova, 2001Anderson, 2004, Robbins, 2004. Put differently, according to Barker (2007: p414), it involves a "highly personalized relationship with God whereby individual worshippers experience personal salvation through conversion and baptism by the spirit".…”

“…Historically, it dates back to 1906 when it originated from Los Angeles, within the working class, mixed raced neighbourhood (Barker, 2007). While the origins of Pentecostalism were documented to be in American Pentecostal movements, it was introduced among black people in British society through the Caribbean (Kalilombe, 1997) and is linked to immigration (Chivallon, 2001). Hence, the significance of Pentecostalism in the attempt to unpack African-Caribbean entrepreneurship dynamics cannot be trivialised.…”

Solidarity with the Poor? Positioning the Church of the Nazarene in England in 2003 and 2013

“…41 In contrast, smaller denominations, like the Church of the Nazarene, as well as Black and Pentecostal churches and some independent churches, maintain a presence in deprived areas. 42 The markedly different positioning of the Nazarene Church and mainstream Methodism towards poor communities in England indicates that no straightforward explanation arises from their shared Wesleyan or theological heritage. 43 Comparative analysis across faith traditions, therefore, might address the question of why the positioning of some denominations is more socio-economically regressive than that of others.…”