Entreprises religieuses transnationales en Afrique de l'Ouest

Fourchard, Laurent; Mary, André; Otayek, René

doi:10.3917/kart.four.2005.01

Cited by 48 publications

(14 citation statements)

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“…(Gifford 1995(Gifford , 2004Hollenweger 1997;Corten 2000;Corten and MarshallFratani 2001;Fourchard et al 2005;Larkin and Meyer 2006), and in Benin (Mayrargue 2001), especially with the advent of the so-called democratic renewal and a greater liberty for all religious actors, and also due to the greater influence of neighbouring Nigeria and other countries where many of them had their origin. The more massive penetration of public life by religious media is, however, different to countries such as Ghana (de Witte 2005) or Nigeria (Hackett 1998), and in the Republic of Benin it is a more recent phenomenon.…”

Section: Religion and Media In Beninmentioning

confidence: 96%

'Paroles de vie': Christian radio producers in the Republic of Benin

Grätz¹

2011

Journal of African Media Studies

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In the Republic of Benin, we are currently witnessing an enormous proliferation of religious radio broadcasting in various forms, especially with regard to Pentecostal churches. Apart from already established Christian broadcasters such as Radio Immaculée Conception, Radio Alléluia or Radio Maranatha, operating on a regional or even on a national scale, various smaller groups and individual pastors, mainly from evangelical and Charismatic churches, are increasingly contracting broadcasting hours with public, private or community radio stations. Furthermore, many pastors have started to record CDs with prayers and gospel sounds to broadcast, or hire professional media production companies to ensure a large media coverage of their appearances in various media. On the one hand, these strategies represent a particular form of media appropriation, an attempt to obtain a greater share in the changing public sphere, and are part of the growing competition between various religious media actors, especially with regard to their ambitions of moral guidance. On the other hand, these programmes could be seen as stages for creative individual religious actors, among them also laymen, offering moments of self-assertion and granting social prestige.

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Section: Religion and Media In Beninmentioning

confidence: 96%

'Paroles de vie': Christian radio producers in the Republic of Benin

Grätz¹

2011

Journal of African Media Studies

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“…However, religion also becomes a symbolic resource and faith usually grows during the 'transit' period. Some sociologists and anthropologists have already described contemporary processes of religious fluidity, religious transnationalisation or the adaptation of religious practices in migration (Bava and Capone, 2010;Fourchard, Mary and Otayek;Levitt, 2007. The particular success of Evangelical Protestantism is the product of a more individualised and less institutionalised religious modernity and relates to the operation of globalisation (Bastian, Champion and Rousselet, 2001).…”

Section: Religious Mobilities Of Migrants In Cairo: the Dynamism Of Ementioning

confidence: 98%

Religious Conversions in the Mediterranean World

2013

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One of the main objectives of this series is to explore the relationship between Islam, nationalism and citizenship in its diverse expressions. The series intends to provide a space for approaches that recognize the potential of Islam to permeate and inspire national forms of identification, and systems of government as well as its capacity to inspire oppositional politics, alternative modes of belonging and the formation of counterpublics in a variety of local, national or transnational contexts.By recognizing Islam as a transnational phenomenon and situating it within transdisciplinary and innovative theoretical contexts, the series will showcase approaches that examine aspects of the formation and activation of Muslim experience, identity and social action. In order to do justice to, and make better sense of contemporary Islam, the series also seeks to combine the best of current comparative, genuinely interdisciplinary research that takes on board cutting-edge work in sociology, anthropology, nationalism studies, social movement research and cultural studies as well as history and politics. As research on Islam as a form of identity is rapidly expanding and as interest both within the academia and the policy community is intensifying, we believe that there is an urgent need for coherent and innovative interventions, identifying the questions that will shape ongoing and future research and policy, and exploring and formulating conceptual and methodological responses to current challenges.The proposed series is intended to play a part in such an effort. It will do so by addressing a number of key questions that we and a large number of specialist interlocutors within the academia, the policy community, but also within Muslim organizations and networks have been grappling with. Our approach is premised on our understanding of Islam and the concept of the nation as resources for social identification and collective action in the broadest sense of these terms, and the need to explore the ways in which these interact with each other, inform public debate, giving rise to a diversity of experiences and practices.We would like to thank The Center for Middle Eastern Studies, Lund University, for their support in initiating the series.

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“…the arrival of english-speaking migrants wanting to work in fishing explains the development of such cults. in 2007, in nouadhibou, we discovered two branches of nigerian churches, managed by young pastors, sent by their hierarchies and burning supporters of proselytising as observed in all of West africa (Fourchard, Mary, otayek 2005). Collins, one of the young nigerian disciples of the Christ Crusader Ministry, explains: i went to nouadhibou because god told me to.…”

Section: Connecting Places and Peoplementioning

confidence: 99%