Aderibigbe, Ibigbolade. 2015. African Initiated Churches and African Immigrants in the United States: A Model in the Redeemed Christian Church of God, North America (RCCGNA). In, Contemporary Perspectives on Religions in Africa and the African Diaspora. Ibigbolade Aderibigbe and Carolyn M. Jones Medine, ed. New York: Palgrave MacMillan. Pp. 241-258.
Abstract: The Redeemed Christian Church of God (RCCG), North America, constitutes a graphic model of a transnational African Initiated Christian Church organization. The Church was founded in Nigeria in 1952. Though it started out as an apocalyptic movement, in classical parishes’ format, it has become an upwardly mobile functional Christian denomination in model parishes’ format. It is in this structure that the church has become transnational, having been transplanted to different parts of the world, including North America, where it now has well over 400 parishes.
Coleman, SImon. 2013. Only (Dis-)Connect: Pentecostal Global Networking as Revelation and Concealment. Religions 4(3):367-390.
Abstract: Contemporary forms of Pentecostalism, such as that of the Faith Movement, are often represented as inherently global, constituting a religion ‘made to travel’ and to missionize across the world. I argue that while much attention has been paid to proselytization as a catalyst in encouraging transnational activities among such Christians, more analysis is needed of how Pentecostalists represent each other in the construction of global imaginaries. The imagined and enacted networks that result assert connections between like-minded believers but also valorize the power of distance in the creation of landscapes of religious agency whose power is illustrated through such tropes as ‘number’, ‘mobility’, ‘presence’ and ‘conquest’. I juxtapose two Prosperity-oriented movements, that of the Swedish Word of Life and the Nigerian Redeemed Christian Church of God, to indicate further how Christians who appear to be conjoined via common forms of worship appear, from another perspective, to be inhabiting and moving across disjunct global landscapes and cartographies as they engage in very different forms of mobility.
Knibbe, Kim (2011) ” ‘How to Deal with the Dutch’: The Local and the Global in the Habitus of Saved Souls.” In Dedele and Blanes, eds, Encounters of Body and Soul in Contemporary Religious Practices. Oxford, Berghahn Books.
Excerpt: “How do we shout Halleluiah?” Enthusiastically, her audience responded with a shout of “HALLELUIAH!” accompanied by exuberant arm movements. “And how do the Dutch shout Halleluiah?” Her audience laughed, and tried to imitate the lack of enthusiasm they perceived among the Dutch in different ways: a shortly mumbled hallelujah, huddled and hesitant arm movements that barely raised the hands above the head and kept elbows firmly clipped to the sides. Approvingly, she continued with her next question, encapsulating the problem in one distinct contrast: “And how do they shout when they are watching a football match?” To this, her audience responded like the crowd in a bar when the Dutch football team scores during a soccer match: loud shouting, flinging arms upwards and jumping up and down.