Sorcellerie en milieu urbain amplifiée par les pentecôtismes camerounais

Abstract

Once considered as a "rural" phenomenon, issues pertaining to the occult have, at the height of globalization, become an "urban" problem. Witchcraft is particularly invoked to designate suc- cess; to provide information on individual and collective misfortunes, justifying battles against fetishes, misfortune, bad genies and all kinds of evil spirits leading to poverty, unemployment, bad luck or (a state of ) being possessed. Increasingly since the nineties, the city has become the stage for Pentecostal effervescence. Preacher-healers have settled predominately in urban areas and play a crucial role in the reconstruction of sorcery's collective imagery, updating magical- religious systems of reference; rehabilitating exorcism and devotion in matters of deliverance. Religious and magical justi cations have become regular features of urban acts and behaviours. In this context, witchcraft distinguishes itself as a response to urban life and could even be one of its founding elements. What are its urban markers? How does it express itself in contemporary urban life? Using an in situ approach, active observation and semi-structured interviews – this research examines, from an ethnographical perspective, urban witchcraft as ampli ed by a Pente- costal discourse vector of anti-witchcraft violence. Key words: witchcraft, Pentecostalism, urban, occultism, churches

Regulations of noise pollution emitted by revival churches and the well-being of neighboring populations in Cameroon

“…They often occupy buildings with sound systems in residential neighborhoods, with considerate effects on the local populations' tranquility, given that the sound space is sufficiently invested with shouting, wailing, songs of praise, prayers, and preaching. In Cameroon (Batibonak, 2012), as in many other countries, notably the Democratic Republic of Congo (Dorrier & Ziavoula, 2005), Rwanda (Gatanazi, 2018), Togo (Ayetan, 2019), and France (Koussens & Dejean, 2013;Métout, 2017), revival churches are often closed for non-compliance with the regulations governing noise pollution. The constitution in these different countries recognizes freedom of religion and worship.…”

“…(Lasseur, 2010;Mpabe, 2015). Some individuals in Cameroon consider Pentecostals like witches (Batibonak, 2012).…”