Preserving a Worldview: Pentecostalism in the African Maps of the Universe

Kalu, Ogbu U.

doi:10.1163/15700740260388009

Cited by 24 publications

(12 citation statements)

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“…Th ey chat about all sorts of issues, ranging from informal business opportunities, review and preview of soccer matches, professional work, and church-related programs for the upcoming week. (Fieldnotes, 14 July 2019) Sociologists and scholars of religion argue that one of the primary attractions of Pentecostalism in Africa is its capacity to appreciate a worldview among diverse African societies that bridges traditional and modern sociocultural elements of religion (Garrard 2009;Kalu 2002;Lindhardt 2015). Harvey Cox notes that the rapid spread of Pentecostalism is "like the spread of a salubrious contagion" (1995: 71), and it is a result of its rich and spontaneous spirituality.…”

Section: Functional Appeal and Urban Fecunditymentioning

confidence: 99%

“It’s a Big Umbrella”

Chimbidzikai

2021

Migration and Society

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This article questions the dominant narrative that considers displaced persons as victims, powerless, and lacking agency to shape their individual and collective conditions. Based on an ethnographic study of largely Zimbabwe Exemption Permit holders living in Johannesburg, the article argues that Pentecostalism offers an alternate worldview that draws on religious beliefs and practices to express triumph over everyday adversities and vicissitudes of forced mobility. The article concludes that such beliefs and practices embolden and espouse individual and collective agency among “born-again” migrants, as they mobilize religious social networks for individuals to make sense of the uncertainties engendered by displacement.

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Section: Functional Appeal and Urban Fecunditymentioning

confidence: 99%

“It’s a Big Umbrella”

Chimbidzikai

2021

Migration and Society

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“…We also decided to use the term "Neo-Pentecostals" (Born-Again or Balokole) instead of "Pentecostal" only to reflect the changes that took place within the practice and theology of this religious movement: the ability to practice religion in more than one religious society, and the introduction of the Prosperity Gospel (Deacona and Lynchb 2013;Martin 2015;Kalu 2002;Coleman and Hackett 2015;Bompani 2018) (see below).…”

Section: On Vocabularymentioning

confidence: 99%

The Limiting of the Impact of Proxy Culture Wars by Religious Sensitivity: The Fight of Neo-Pentecostal Churches against LGBTQ Rights Organizations over Uganda’s Future

Paleček

Tazlar

2021

Religions

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It has been argued recently that Uganda’s sexual law should be interpreted as a part of gender power struggles, rather than in the original neo-colonial interpretation or as a result of structural changes and President Museveni’s pragmatic policy. Based on our intensive fieldwork during the dry season in 2017, we argue that an understanding of this development as a combination of the US proxy culture wars–US cultural wars being fought worldwide-interacting with local religious sensitivity is more plausible. The “sexual law” is a product of the clash between conservatives and progressivists over Uganda’s future. The Neo-Pentecostals—typically supported by conservative circles from the USA and Canada—stand against the influence of secular NGOs—mostly connected with the LGBTQ and progressivist circles from the USA and EU. However, the effect of international influence is limited due to religious sensitivity, shaped by local tradition. Uganda’s people are not passive victims of any kind. They take an active part in the global contest between cultural progressivists and conservatives.

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“…In other words, this power can enable Pentecostals to clean up politics and bring the fullness of life for all. 60 The thinking that, when Christians get involved in politics, they will be able to influence government to go in the right direction is flawed by a lack of awareness of the history of Christianity, including especially the contemporary Pentecostal history of political involvement during Chiluba's presidency. History has proven that the closer Christians have come to the politicians, the more corrupt the Christians have become.…”

Section: Toward a Rethinking Of The Pentecostal Political Imaginationmentioning

confidence: 99%

“From Fools for Christ to Fools for Politicians”: A Critique of Zambian Pentecostal Theopolitical Imagination

Kaunda

2017

International Bulletin of Mission Research

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This study analyzes how Zambian Pentecostals understand the meaning of the Declaration (i.e., a 1991 statement by President Chiluba that Zambia is a Christian nation) in relation to politics. Employing empirical missiological approach, the study demonstrates that Pentecostals hold to two diverging political perspectives—transforming politics from within and maintaining a subversive political imagination.

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Preserving a Worldview: Pentecostalism in the African Maps of the Universe

Cited by 24 publications

References 0 publications

“It’s a Big Umbrella”

“It’s a Big Umbrella”

The Limiting of the Impact of Proxy Culture Wars by Religious Sensitivity: The Fight of Neo-Pentecostal Churches against LGBTQ Rights Organizations over Uganda’s Future

“From Fools for Christ to Fools for Politicians”: A Critique of Zambian Pentecostal Theopolitical Imagination

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