Discourses of Demonization in Africa and Beyond

Hackett, Rosalind I. J.

doi:10.1177/03921921030503005

Cited by 24 publications

(9 citation statements)

References 14 publications

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“…The reason is that although in many ways RE has moved away, pedagogically, from confessionalism to multi-faith education, the subject has typically been associated with a Christian RE that is conceived in confessional terms (see also Baring 2011). The demonisation of non-normative religions (Hackeet 2003) and predefinition of RE in Christian terms (even in what is supposed to be a post-confessional school environment) is problematic. Although evidently both countries have people belonging to different religions and some to 'none', in both countries the multi-faith RE curricula are restricted to three prescribed religions (Christianity, Islam and IR).…”

Section: Discussion and Analysismentioning

confidence: 99%

“…She calls for special protection within the law in order to preserve the integrity and survival of marginalised religious communities (Mndende, 1998). Rosalind Hackeet argues that the ostracisation of AIR should be understood as a consequence of the powerful discourse of "demonism and Satanism" prevalent in mainline religious traditions such as Islam and Christianity and which advocates violent condemnation of competing religious 'others', in particular AIR (Hackeet 2003). It is not uncommon to read about such concerns raised about religious representation in the public square.…”

Section: Representation Of Religion In Education As Conceptualised Inmentioning

confidence: 99%

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‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana

Matemba

Addai-Mununkum

2017

British Journal of Religious Education

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This article draws data from two complementary studies in sub-Saharan Africa to highlight the problem of religious misrepresentation in (multi-faith) Religious Education (RE) at school in Malawi and Ghana. Employing Michael Apples' conception of selective tradition, the article is critical of the confrontational disputation inherent in the RE in the two countries. The misrepresentation is analysed under themes related to classroom discourse and the nature of religion. It argues that RE could actually be counter-productive and thus end up misrepresenting religions instead of promoting them. Unless there is a radical shift in the areas identified, the subject will continue to present a distorted picture of religion and thus fail in its civic responsibility as a curriculum area that is perhaps best placed to inculcate pro-social values towards citizenship in a world of religious diversity.

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Section: Discussion and Analysismentioning

confidence: 99%

Section: Representation Of Religion In Education As Conceptualised Inmentioning

confidence: 99%

‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana

Matemba

Addai-Mununkum

2017

British Journal of Religious Education

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“…While Maxwell (2000b) talks of the cyclical societal cleansing movements of parts of Africa, characterized by the demonizing of a range of religious entities, and concludes that such movements have now been Christianized, Hackett (2003) feels that discourses of demonism and satanism are increasingly prevalent in Africa (especially among Pentecostals) and have a deleterious effect for civil society, religious pluralism and freedom of religion. Democratization has created uncertainties which allow rumours of witchcraft to flourish.…”

Section: Message and Methodsmentioning

confidence: 99%

The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa

Freston¹

2005

J Religion Afr

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The Universal Church of the Kingdom of God, a Brazilian Pentecostal church which in little more than a decade has had considerable success in southern Africa, is analyzed as a new phenomenon in the region's religious world, bypassing the West and straddling existing ecclesiastical typologies. However, its success has been limited virtually to three countries in the region, and the reasons for its appeal in democratic South Africa and post-Marxist Mozambique and Angola are examined. In the Lusophone sphere, its Brazilian cultural heritage and media power have made it a powerful social force; and in the new South Africa (despite the strong contrast in race relations with its Brazilian homeland), it has found a country with similar levels of development and similar inequalities, within which it has been able to fill a niche in the local religious field newly emerged from apartheid, and to begin a process of South Africanization.

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“…These practices are often referred to as 'juju'. Although juju can be used for good (for example, healing and divination) and its power is sought by many people, in everyday speech as well as in films and newspaper reports it appears to be mainly associated with evil, sinister and often individualistic practices, probably largely due to the increasing influence of Christianity (Meyer 1999;Hackett 2003). Juju is roundly condemned in both the AG and MDC churches, while also taken as a serious threat, as demonstrated by the following story (one of many) mentioned in a sermon:…”

Section: Experts and Jujumentioning

confidence: 99%

‘That is not religion, that is the gods’: Ways of conceiving religious practices in rural Ghana

Graveling

2010

Culture and Religion

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The increasing interest within development studies in religion is largely based on notions of 'faith communities' and 'belief systems': that peopleespecially 'religious' people -operate within discrete and coherent systems of belief. An emphasis on belief, however, is not universal, either across religions or across cultures. This paper draws on ethnographic data from a study of churches in rural Ghana to explore whether such frameworks are appropriate for understanding religious practices. Using insights from medical anthropology, it suggests that in this context the basis of 'religious' engagement is not belief as a conscious decision to adhere to a recognisably disputable notion. Rather, theoretical knowledge is preceded by practice, and continuity between the physical and the spiritual means that powers such as spirits are not 'believed in' (or disbelieved) but accepted as indisputable facts. Although people may identify with a particular religion such as Christianity, they live in a landscape of different 'religious' and 'non-religious' powers, with which they engage largely on a pragmatic level, entailing eclecticism, multiplicity and fluidity rather than full adherence to one discrete belief system. Thus, not only are assumed boundaries between religious groups and cosmologies challenged; but categories and oppositions used by development theoreticians and practitioners such as 'religious/secular' are also called into question.

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Discourses of Demonization in Africa and Beyond

Cited by 24 publications

References 14 publications

‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana

‘These religions are no good – they’re nothing but idol worship’: mis/representation of religion in Religious Education at school in Malawi and Ghana

The Universal Church of the Kingdom of God: A Brazilian Church Finds Success in Southern Africa

‘That is not religion, that is the gods’: Ways of conceiving religious practices in rural Ghana

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