Pentecostal Republic: Religion and the Struggle for State Power in Nigeria. By Ebenezer Obadare

Vaughan, Olufemi

doi:10.1093/jcs/csz068

Cited by 9 publications

(8 citation statements)

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“…As homosexuality is still illegal in Nigeria (Obadare, 2018), our focus is on heterosexual wedding rituals. In total, 32 men and women were interviewed but due to our focus on bridal identity, our findings in this article exclude men, and focus only on the 19 female participants.…”

Section: Methodsmentioning

confidence: 99%

Liminal consumption within Nigerian wedding rituals: The interplay between bridal identity and liminal gatekeepers

2023

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This article combines the theoretical lenses of bridal identity and liminal consumption to illustrate the processes of problem-solving, negotiation and reconciliation through which the bride creates her bridal identity, in the Global South context of Nigeria. Most wedding ritual studies typically emphasise the processes of creating and negotiating a successful bridal identity, but few acknowledge the possibilities of failure and its effect upon the liminars. In addition, within liminal consumption studies, the role of liminars’ mentors is often under-theorised. Thus, we contribute to the field by expanding on the concept of ‘liminal gatekeepers’ as the individuals and institutions who control and enforce certain norms associated with the liminal experience. Following an interpretivist approach, the article also advances our understanding of the ways in which the demands of liminal gatekeepers affect the liminars’ experiences and identifies three novel bridal identity outcomes, namely, (i) Embedded Bridal Identity; (ii) Synthesised Bridal Identity; and (iii) Marginalisation. In this way, we advance marketing research around how a liminal consumer identity such as bridal identity is co-constructed between liminars and gatekeepers.

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Section: Methodsmentioning

confidence: 99%

Liminal consumption within Nigerian wedding rituals: The interplay between bridal identity and liminal gatekeepers

2023

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“…We draw on examples provided by four major churches: the Redeemed Christian Church of God (RCCG), Mountain of Fire and Miracles Ministries (MFM), the Deeper Life Bible Church (commonly known as 'Deeper Life') and Living Faith Church Worldwide (commonly known as 'Winners' Chapel'). Apart from the RCCG, which was founded in the 1940s, each is an example of the 'third wave' of Pentecostal/charismatic churches that emerged in Africa from the 1980s onwards (for more on such waves, definitional disagreements and the distinctive features of African variants, see, inter alia, Marshall, 2009;McClymond, 2014;Omenyo, 2014;Obadare, 2018). We refer to these churches as examples of 'neo-Pentecostalism' but also point to the differing priorities and urban strategies of each church.…”

Section: Explainsmentioning

confidence: 99%

“…Neo-Pentecostal churches do not necessarily compete for authority against the state. Rather, the former have become closely intertwined with the latter, as suggested by Obadare (2018), who argues that the democratic process in Nigeria post-1999 cannot be understood without recourse to the emergent political power of Pentecostal pastors (a 'theocratic class') and/or the commensurate popular tendency to view socio-political (and urban) problems in spiritual terms. Obadare is interested in 'the deep imbrication of politics and spirituality and the contradictions that arise [from this]' (ibid.…”

Section: Neo-pentecostalism and Religious Urbanizationmentioning

confidence: 99%

NEO‐PENTECOSTAL URBAN INFRASTRUCTURES IN LAGOS, NIGERIA: Ontology, Politics, Poetics

Millington,

Garbin,

Coleman

2024

Int J Urban Regional Res

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This article examines how the urban fabric of Lagos is being transformed by neo‐Pentecostal forms of Christian religiosity—a transformation not only of inner, ‘private’ lives but also of urban infrastructures and their provision. Neo‐Pentecostal churches in Lagos now provide a range of infrastructures such as roads, bridges, electricity, water, healthcare, plus banking and educational facilities as well as a range of residential options. Church emblems are common features of the Lagos streetscape and can be found on buildings, vehicles and advertisement hoardings. In addition to their symbolic, moral and aesthetic register, Pentecostal urban infrastructures can be understood as a response to the crisis of social reproduction in Lagos, within the context of a postcolonial state that has adopted a position of entrenched neoliberalism. Critical questions remain, however, regarding whose interests are served by this arrangement. The article aims to understand (1) the ontological status of neo‐Pentecostal infrastructures, taking seriously the production and delivery of material infrastructures that are understood by some users to also be spiritual; and (2) the novel relations between church, state, market and citizen articulated by these infrastructures. Our arguments are based on qualitative data collected in Lagos between 2018 and 2022.

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“…Manglos-Weber (2017) discusses the oppositional subculture that some "born again churches" engender and finds that membership in such churches is-in some African contexts-negatively associated with generalized trust, which could also reduce political participation. Echoing the ambivalence in this literature, ethnographic studies of Pentecostalism have underscored its potential to engender proand antidemocratic attitudes, structures, and beliefs simultaneously (Haynes 2015;Marshall 2009; also see Obadare 2018).…”

Section: Doctrine and Political Attitudesmentioning

confidence: 99%

Comparing Pentecostal and Charismatic Christians’ Religious and Political Beliefs Across Latin America and Sub‐Saharan Africa

Sperber¹,

Hern

2023

Scientific Study of Religion

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This article compares the political correlates of Renewalist Christianity in Latin America and sub‐Saharan Africa (N = 44,832). Renewalists include Pentecostals and Charismatic members of Mainline Protestant and Catholic churches. Though rarely studied comparatively, Latin America and Sub‐Saharan Africa boast the largest Renewalist populations worldwide. Scholars have noted that the religious and political beliefs of Renewalists differ from other Christians, but existing studies either treat Renewalists as a single category or focus on Pentecostals while pooling Charismatic and non‐Charismatic Catholics and Protestants as denominational blocks. Using multilevel mixed‐effects models, this article first confirms that Renewalists’ religious and political beliefs differ from those of non‐Renewalist Christians. Importantly, this cautions against the ubiquitous aggregation of Charismatic and non‐Charismatic Catholics (and Protestants) in statistical analyses. Additionally, we theorize and evaluate differences between Renewalists and the role of regional context. Religious differences between Pentecostals and Charismatics, we show, are much larger in Latin America than in Sub‐Saharan Africa.

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Pentecostal Republic: Religion and the Struggle for State Power in Nigeria. By Ebenezer Obadare

Cited by 9 publications

References 0 publications

Liminal consumption within Nigerian wedding rituals: The interplay between bridal identity and liminal gatekeepers

Liminal consumption within Nigerian wedding rituals: The interplay between bridal identity and liminal gatekeepers

NEO‐PENTECOSTAL URBAN INFRASTRUCTURES IN LAGOS, NIGERIA: Ontology, Politics, Poetics

Comparing Pentecostal and Charismatic Christians’ Religious and Political Beliefs Across Latin America and Sub‐Saharan Africa

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