Abstract: Pentecostalism is currently the fastest-growing Christian movement, with hundreds of millions of followers. This growth overwhelmingly takes place outside of the West, and women make up 75 percent of the membership. The contributors to Spirit on the Move examine Pentecostalism’s appeal to black women worldwide and the ways it provides them with a source of community and access to power. Exploring a range of topics, from Neo-Pentecostal churches in Ghana that help women challenge gender norms to evangelical gospel musicians in Brazil, the contributors show how Pentecostalism helps black women draw attention to and seek remediation from the violence and injustices brought on by civil war, capitalist exploitation, racism, and the failures of the state. In fleshing out the experiences, theologies, and innovations of black women Pentecostals, the contributors show how Pentecostal belief and its various practices reflect the movement’s complexity, reach, and adaptability to specific cultural and political formations.
Abstract: Co-authored by three anthropologists with long–term expertise studying Pentecostalism in Vanuatu, Angola, and Papua New Guinea/the Trobriand Islands respectively, Going to Pentecost offers a comparative study of Pentecostalism in Africa and Melanesia, focusing on key issues as economy, urban sociality, and healing. More than an ordinary comparative book, it recognizes the changing nature of religion in the contemporary world – in particular the emergence of “non-territorial” religion (which is no longer specific to places or cultures) – and represents an experimental approach to the study of global religious movements in general and Pentecostalism in particular.
Abstract: Lighthouse Chapel International (LCI) is a Ghanaian Pentecostal-charismatic organization with a transnational reach. In this article, I analyze the pedagogical system whereby this denomination has introduced converts into its ‘church planting’ mission. LCI leaders are keenly aware of both the necessity and the perils of discipline to the Christian life, exemplifying two stances of Pentecostal-charismatic ethics and politics: its quantitative concern with accessibility, and its qualitative concern with piety. Attempts to balance these relatively autonomous trends engender a gradational and distributive approach to discipline and leniency in LCI, which calibrates disciplinary demands according to converts’ level of ‘spiritual maturity’. This article takes the dialectics of discipline and lenience that characterizes LCI’s ecclesiology as an opportunity to reconsider religious subject formation beyond the dominant problem of ‘self-fashioning’.
Abstract: Based on fieldwork among the Makhuwa of northern Mozambique, this essay explores how non-Pentecostal models of transformation shape a people’s manner of relating to Pentecostalism. Radical change has long been constitutive of Makhuwa history and subjectivity. Yet Makhuwa patterns of change, commonly conceived in terms of movement, entail regress as much as egress – circular mobilities that disrupt linear teleologies. State administrators and Pentecostal missionaries attempt to reform local inhabitants by, respectively, ‘sedentarising’ and ‘converting’ them. Deploying their historical proclivity towards mobility, those among whom I worked appear simultaneously eager to partake in resettlement schemes and reluctant to remain settled by them. I argue that their ambivalence towards Pentecostal churches and teachings, in particular, challenges two prevailing assumptions within anthropological studies of Christianity: that discontinuity is definitive, and that it is exceptional to Pentecostalism.
Abstract: Once a matter of beliefs, symbols, values and worldviews, religion has progressively appeared in recent anthropological works as material religion, a highly concrete phenomenon based on affects, senses, substances, places, artifacts, and technologies. But what happened to transcendence, the dimension of religious worldmaking that remains beyond – hidden, untouched, unseen, unheard or unfulfilled? Is it necessarily the ‘other’ of material religion, a residual category that carries no ethnographic value? Retaining an emic concern with authority and a reflexive awareness about processes of boundary-making, in this article I approach material religion as a field of problematization inhabited by anthropologists and religious subjects alike. I examine some of the protocols whereby Pentecostal Christians in Ghana engage critically with the problem of materiality in their own religion, and argue that this operation lends ethnographic access to the role of transcendence in material religion’s everyday.
Everett, Margaret & Michelle Ramirez. 2015. Healing the Curse of the grosero Husband: Women’s Health Seeking and Pentecostal Conversion in Oaxaca, Mexico. Journal of Contemporary Religion, 30(3): 415-433.
Abstract: Drawing on anthropological research in Oaxaca, Mexico, this article describes the role of health seeking in women’s experiences with Pentecostal conversion. The present study confirms that Pentecostalism’s promise of reforming problematic male behavior is a significant draw for women. Women’s stories of conversion are strikingly consistent in their accounts of male drinking, womanizing, and domestic violence. However, the findings also demonstrate that when efforts to domesticate men fail—and they often do—women still find significant ways in which Pentecostalism addresses suffering. The study provides a unique contribution to the literature by exploring that paradox in detail.
Abstract: This article explores the increasingly common argument that Pentecostal Christianity, far from being apolitical, is very politically engaged. I make two contributions to this discussion. First, my analysis provides a detailed account of how Pentecostal religious life serves as political engagement in an especially significant ethnographic context: Zambia, the only African country to make a constitutional declaration that it is a “Christian nation.” For Zambian Pentecostals, “the declaration” is a covenant with God made according to the principles of the prosperity gospel. By regularly reaffirming that covenant through prayer, believers do political work. My treatment of the prosperity gospel represents the second contribution of this article. Whereas others have argued that the prosperity gospel undermines public engagement, I show how its practices inform the political efforts of Zambian believers. I conclude by reflecting on how changes in the prosperity gospel may shape the future political actions of African Pentecostals.