Ethnoreligious Change in Northern Ireland and Zimbabwe: A Comparative Study of How Religious Havens Can Have Ethnic Significance

Abstract

This study compares the internal dynamics of religious change in the 'post-evangelical' Ikon community in Belfast, Northern Ireland, and a charismatic, multiethnic congregation in Harare, Zimbabwe. Although the theological ideas behind Ikon and the congregation vary widely, the processes whereby both groups manage change are broadly similar and have wider theoretical significance. Accordingly, this article analyses how people use the religious resources of their traditions to construct 'havens' in which change is facilitated. Havens are conceived of as safe spaces where people use religious resources to challenge ethnic boundaries and power structures. They can be seen to function as mechanisms for disrupting long-entrenched feedback patterns of opposition and conflict.

The Religious Racial Integration of African Americans into Diverse Churches

“…Yet, Oasis also highlights racial markers and accentuates racial issues in their pursuit of racial equity. More generally, I anticipate that congregations that successfully integrate African Americans have racially affirming havens centered on the value of diversity; however, in order for these congregations to become and remain multiracial, they must harness their religious resources to move members to adopt nonracially based identities as well (Ganiel 2010). Accommodating for the racial distinctiveness of African Americans through such havens affirms Edwards's (2008b:99) finding that “people of different races can worship together, even when the salience of racial identity drastically differs across racial groups.”…”

“…On one hand, scholars assert the importance of ethnic reinforcement by suggesting that African Americans require acknowledgment of the struggles and issues embedded within their own specific racial identity in order to foster authentic, cross-racial religious participation (Edwards 2008b;Emerson 2006;Emerson and Smith 2000;Yancey 2003b). On the other, research also asserts that it is possible to discern African Americans successfully deemphasizing their racial distinctiveness in multiracial congregations and accentuating shared religious identities as a base for integration (Becker 1998;Ganiel 2010;Jenkins 2003;Marti 2005Marti , 2008aMarti , 2008bMarti , 2009aStanczak 2006). Awareness of this debate adds an important nuance to our understanding of how religion relates to constructing ethnic identity, negotiating racial alliances, and overcoming racial oppression in the United States.…”

Pentecostal and Charismatic Christianity in South Africa and Zimbabwe: A Review

“…While it is tempting to focus on the outrageous promises of charismatic big men, other preachers simply tell their congregations that God will provide for their basic needs (Jenkins 2006; Miller & Yamamori 2007). This was the case in my own research on charismatic congregations in both South Africa and Zimbabwe (Ganiel 2006, 2007, 2008a,b, 2009a,b). Even some of the more flamboyant prosperity preachers temper their message in this way.…”

“…Further, some PC Christians have contributed to better ethnic relations in South Africa and Zimbabwe by promoting multiethnic congregations (Ganiel 2006, 2007, 2008b, 2009a). There are multiethnic congregations within the mainline denominations.…”

When Does Religious Racial Integration “Count?” A Caution About Seeking Ideal Ethnographic Cases

“…I also wanted to allow for situational dynamics that might negotiate racially specific identity markers (2005:11-17). And I offered a new conceptual approach for understanding the possibilities for cultivating racially diverse, religiously centered communities (2005:4-7; see also Ganiel 2010).…”