'Make a Complete Break With the Past.' Memory and Post-Colonial Modernity in Ghanaian Pentecostalist Discourse'

Meyer, Birgit

doi:10.1163/157006698x00044

Cited by 153 publications

(134 citation statements)

References 2 publications

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“…Those that joined the church were required to stop participating in the rituals and practices of the traditional culture and to partake only in church rituals. As has been noted similarly in several other contexts, they were encouraged to make a 'complete break with the past' (Meyer 1998, see also Freeman 2012c, Hamer 2002. In Doko, the Pentecostals shunned all traditional practice.…”

Section: Processes Of Spiritual Transformationmentioning

confidence: 95%

Pentecostalism in a Rural Context

Freeman¹

2013

PENT

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Pentecostal Christianity originated as an urban movement in America, and as it spread to Africa it was initially taken up most enthusiastically in towns and capital cities. In Ethiopia the Pentecostal movement largely started in towns, but is increasingly being taken up by rural communities. This paper will explore why rural Ethiopian communities are attracted to Pentecostalism, and how it impacts on their social, cultural and economic practices. In particular, I consider the developmental consequences of Pentecostalism, and how Pentecostal beliefs and practices encourage or block processes of change that are generally termed “development”. As part of this I will explore the theory of development – of what constitutes “good change” – that is implicit in Pentecostal philosophy and that is generally known as “transformational development”. I will show how this notion of change is significantly different to notions of change prevalent in the secular development world in that they emphasize transformations of subjectivity and social relations first, then leading to economic transformation, rather than focusing solely on the economic, as is apparent in the work of many secular development NGOs.

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Section: Processes Of Spiritual Transformationmentioning

confidence: 95%

Pentecostalism in a Rural Context

Freeman¹

2013

PENT

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“…And it entails a social process of learning to become a new and changed subject, of breaking with one's past (cf. Robbins 2007; see also Meyer 1998;Engelke 2010). Here in various ways the process of learning to pray is formative for life as a Christian.…”

Section: Exploring Christianity Through Prayermentioning

confidence: 99%

The social life of prayers – introduction

Bandak

2016

Religion

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“…10 Pentecostals stress that the world is a place of spiritual warfare between God and Satan, which has powerful consequences for everyday life. Against this backdrop, Pentecostals in Africa are concerned with the influence of ancestral spirits and local cultural traditions, which they consider to be satanic and need to be fought by the Holy Spirit (Meyer 1998;van Dijk 1998). The theology of prosperity emphasizes how a combative faith allows people to change their lives and create happiness, health and prosperity for themselves under the guidance of the Holy Spirit (Coleman 2000;Martin 2002).…”

Section: The Generation Of 15 To 30 Year Oldsmentioning

confidence: 99%

“…Pentecostal conversion demands a break with the bonds of kinship and tradition, and presents an opportunity to transform one's life and reduce the influence of others through the power of the Holy Spirit (Meyer 1998). Van Dijk (1992) shows how this Pentecostal message empowers youth to define the traditional powerful role of elders as imbued with evil forces and no longer obey them (see also Maxwell 2002).…”

Section: Introductionmentioning

confidence: 99%

Afro-Brazilian Pentecostal Re-formations of Relationships Across Two Generations of Mozambican Women

Kamp

2012

J Religion Afr

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Scholars of Pentecostalism in Africa have repeatedly shown that this religion generally attracts younger generations who perceive the Pentecostal theology of liberation from the bonds of kinship, tradition, and elders as very powerful. This article contributes to the existing scholarly field by examining how different generations of working women and female students in Mozambique find the Afro-Brazilian Pentecostal teachings and practices attractive, particularly when it comes to reshaping their relationships with kin, (ancestral) spirits, and men. It considers how AfroBrazilian Pentecostalism is helping both younger and older women to reorder their relationships. Drawing on the concept of heterotopia, the role of age is highlighted to demonstrate that AfroBrazilian Pentecostalism actively seeks to erase important generational hierarchies and differences, turning them into spiritual issues that affect all women regardless of age or generation.

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'Make a Complete Break With the Past.' Memory and Post-Colonial Modernity in Ghanaian Pentecostalist Discourse'

Cited by 153 publications

References 2 publications

Pentecostalism in a Rural Context

Pentecostalism in a Rural Context

The social life of prayers – introduction

Afro-Brazilian Pentecostal Re-formations of Relationships Across Two Generations of Mozambican Women

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