Abstract: This article analyses the historical course of the Evangelical minority in Guinea-Bissau, its transformations, its recent expansion and its current engagement with the public sphere. First, I trace the trajectory of the Guinean Evangelical movement from the 1940s to the present, against the background of the process of decolonization and the post-Independence history of the country. Second, I examine the recent impact of Pentecostal and Charismatic forms of Christianity on local Evangelical churches, following the transnational circulation of believers and missionaries, on the one hand, and the arrival of new international churches, mostly from Brazil and other African countries, on the other. Third, I place the current flowering of Evangelical and Pentecostal denominations in the broader context of a general shift to universal religions throughout the country. Within this framework, I argue, this success can be read as expression of a widespread craving for modernity and mobility, both in rural and urban Guinea-Bissau.
Abstract: This article discusses the national framing of Angolan Pentecostalism from the perspective of connections. It analyses how Angola matters as a centre of inspiration for different Pentecostal churches and networks precisely by engaging different religious imaginaries, social memories and anticipations of the future that operate in a variety of ethnic, African and Lusophone spaces. In doing so, this contribution aims at overcoming both the understanding of global Pentecostalism through a national and diasporic lens as well as a universal lens, underscoring the multi-polarity of Angolan Pentecostalism. The connections that Angolan Pentecostalisms create between places and cultures involve different transnational circuits that cultivate diverse cultural, economic and political imaginations and belongings. The possibilities for bridging and bonding that different Pentecostal connections offer generate new relationships, imaginations, rituals and the circulation of ideas. We suggest that Angolan Pentecostalism might be seen as a multi-polar force of multi-directional connections, which dynamics and intensity oscillates, depending on the location and movement of a Pentecostal group in the global geography of power, in postcolonial territorial and social settings, and on modes of appropriating and making Lusophone heritages.
Abstract: How are spiritual power and self-transformation cultivated in street ministries? In Addicted to Christ, Helena Hansen provides an in-depth analysis of Pentecostal ministries in Puerto Rico that were founded and run by self-identified “ex-addicts,” ministries that are also widespread in poor Black and Latino neighborhoods in the U.S. mainland. Richly ethnographic, the book harmoniously melds Hansen’s dual expertise in cultural anthropology and psychiatry. Through the stories of ministry converts, she examines key elements of Pentecostalism: mysticism, ascetic practice, and the idea of other-worldliness. She then reconstructs the ministries’ strategies of spiritual victory over addiction: transformation techniques to build spiritual strength and authority through pain and discipline; cultivation of alternative masculinities based on male converts’ reclamation of domestic space; and radical rupture from a post-industrial “culture of disposability.” By contrasting the ministries’ logic of addiction with that of biomedicine, Hansen rethinks roads to recovery, discovering unexpected convergences with biomedicine while revealing the allure of street corner ministries.
Swatowiski, Claudia Wolff and Barbosa, Luciano Senna Peres. “Pentecostalism and the Urban Landless Movement: Political Struggle and Spiritual Battle in Uberlândia, Brazil.” PentecoStudies. 17(1): 77-94.
Abstract: This article addresses the connection between Pentecostalism and a movement of people who had occupied urban land in an effort to gain legal residence. Based on an investigation of the “Ocupação Glória” land settlement in the city of Uberlândia, Brazil, we analyse the ways in which demands for the right to housing are associated with Pentecostal dynamics and cosmologies. We examine how Pentecostals contribute to a movement to legalize unauthorized settlements in urban space, and establish an overlapping of political struggle and spiritual battle. We also investigate how the practices of evangelical churches in the “Ocupação Glória” at times work in juxtaposition and at times in opposition to other modalities of the social movement that operate in the settlement.
Abstract: Despite its rituals of rupture and discourse of discontinuity, Pentecostalism does not always succeed in dislodging church participants from their pre-existing religious worlds. This paper connects the eclectic, everyday engagements of rank-and-file Pentecostals to a variety of concepts deployed in studies of religious pluralism (e.g. syncretism, hybridity, polyontology, bricolage, and especially the recently theorized butinage). Drawing on empirical evidence from Mozambique, while also glancing comparatively at Brazil, this paper aims to help open new questions regarding Pentecostal religious identity by arguing for the presence of pluralistic impulses within Pentecostalism itself.
Abstract: Based on almost three years of ethnographic research living in Rio de Janeiro’s subúrbios, I consider how the senses comes to matter and how Pentecostalism, margins, smells, and soaps are put to work to construct new kinds of affective space. To do so, I track the way in which a fragrance composed of runoff waste from an international flavor and fragrance company has come to be understood as “pieces of grace,” or divinely given fragments of prosperity. I argue that the forms of racial and spatial governance that enable something like repurposed waste to become pieces of grace form part of a larger story of the sensorium of the subúrbios. In contending with Rio’s racialized urban landscape and how it is sensed and made sense of, I look to what I call the salvific sensorium, a kind of sensed space and territory that exists by engaging the senses with a divine alterity that reconfigures worth and temporality. It is affectively generative, if fleetingly so, and capacious enough to be open to both optimism and its cruelties.
Why has Nevers Mumba, one of Zambia’s most famous Pentecostal leaders, been so unsuccessful in his two presidential bids? Previous analyses have blamed Mumba’s political woes on a presumed Pentecostal belief that politics is a lesser vocation than the pastorate. In contrast to these interpretations, I argue that Pentecostals in Zambia are very committed to the notion that, at least ideally, their leaders should be pastors, and more specifically that they should be effective mediators of the divine covenant established when Zambia was declared a “Christian nation.” The problem with Mumba is, therefore, not that pastors are not supposed to be politicians, but rather that he has failed to convince believers that he is a good mediator. This article opens up new horizons in the study of Pentecostal politics, suggesting that populism in countries with high Pentecostal populations is increasingly defined by the capacity for religious mediation.
Publisher’s Description: Anthropologist Devaka Premawardhana arrived in Africa to study the much reported “explosion” of Pentecostalism, the spread of which has indeed been massive. It is the continent’s fastest growing form of Christianity and one of the world’s fastest growing religious movements. Yet Premawardhana found no evidence for this in the province of Mozambique where he worked. His research suggests that much can be gained by including such places in the story of global Christianity, by shifting attention from the well-known places where Pentecostal churches flourish to the unfamiliar places where they fail.
In Faith in Flux, Premawardhana documents the ambivalence with which Pentecostalism has been received by the Makhuwa, an indigenous and historically mobile people of northern Mozambique. The Makhuwa are not averse to the newly arrived churches—many relate to them powerfully. Few, however, remain in them permanently. Pentecostalism has not firmly taken root because it is seen as one potential path among many—a pragmatic and pluralistic outlook befitting a people accustomed to life on the move.
This phenomenon parallels other historical developments, from responses to colonial and postcolonial intrusions to patterns of circular migration between rural villages and rising cities. But Premawardhana primarily attributes the religious fluidity he observed to an underlying existential mobility, an experimental disposition cultivated by the Makhuwa in their pre-Pentecostal pasts and carried by them into their post-Pentecostal futures. Faith in Flux aims not to downplay the influence of global forces on local worlds, but to recognize that such forces, “explosive” though they may be, never succeed in capturing the everyday intricacies of actual lives.
Abstract: The image of a violated social contract has long held a distinctive place in African American Christian thought about injustice. This essay discusses the efforts made by members of Pentecostal churches in Buffalo, New York, to enter into forms of contract with God that supersede the broken social contracts they see as devaluing their lives. These believers listen to God’s words as expressed in prophetic utterances for “confirmation” of the significance of events. In their view, “catching the word” through faithful listening enables them to create social commitments on their own terms, whereas their creative capacities are liable to be alienated from them if they listen improperly. Applying David Graeber’s revisionist treatment of “fetishism” as a form of social creativity, this essay explores how believers create their blessings within a dialogic space involving themselves, God, the devil, and pastor- prophets with exceptional abilities to listen to and convey the terms of the divine contract.