The Muslim response to the Pentecostal surge in Nigeria: Prayer and the rise of charismatic Islam

Obadare, Ebenezer

doi:10.1080/20566093.2016.1085240

Cited by 48 publications

(14 citation statements)

References 32 publications

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“…In the South, the blocking of streets for prayer is associated predominantly with Pentecostal churches, most famously the church complexes that line the Lagos–Ibadan motorway and which have frequently blocked the motorway at the end of services (see Ukah 2008 on the Redeemed Christian Church of God or RCCG). Ebenezer Obadare, who has written on the ways in which the Muslim movement NASFAT 9 copies Christian evangelical forms (Obadare 2016; Soares 2009; see also Janson, this issue, for a related example), argues that NASFAT moved its headquarters to the Lagos–Ibadan motorway precisely to assert a Muslim presence in what was marked as a ‘Christian’ space. When it opened its centre in 2001, it too flooded the motorway, causing a huge traffic jam.…”

Section: Formmentioning

confidence: 99%

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Entangled Religions: Response to J. D. Y. Peel

Larkin¹

2016

Africa

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When Meyer and I (Larkin and Meyer 2006) wrote our article on the shared similarities between Islam and Christianity, it was intended to interrupt what seemed to us then, and still seems to me now, the tendency for studies of Christian movements to be written as if Muslims did not exist in the same polity and vice versa. Difference has been the normative grounds upon which the scholarly literature on religion in Africa has been based, usually organized around a set of binary distinctions: animist movements are opposed to mission Christianity; traditional (often Sufi) Muslims are opposed to Salafis; mainline churches to the Born-Again movement; Islam to Christianity; both of them to animism; and, finally, religion to secularism. While the particular content changes, the structural ordering does not. It is undoubtedly important, as Peel argues, to understand the theological traditions that orient the attitudes and regulate the practice of adherents, but there are other dynamics that are also important and which the emphasis on difference occludes.

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Section: Formmentioning

confidence: 99%

“…When it opened its centre in 2001, it too flooded the motorway, causing a huge traffic jam. In an interview with Ebenezer Obadare, NASFAT's Assistant General-Secretary stated that they did this solely because ‘we wanted them [the RCCG] to know that they are not the only ones who can block the highway’ (Obadare 2016).…”

Section: Formmentioning

confidence: 99%

Entangled Religions: Response to J. D. Y. Peel

Larkin¹

2016

Africa

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“…Mosque attendance and membership of women's Islamic groups are acknowledged to empower women; women become visible in public and religious arenas, and they gain more influence and social capital by becoming more 'religious' and are better able to negotiate their gendered position within social and institutional arenas (Nageeb 2007, Badru and Sackey 2013, Katz 2014, Obadare 2016. Islamic women's groups exist across Nigeria.…”

Section: Discussionmentioning

confidence: 99%

“…The recent rise of 'charismatic' Islam has also increased the influence of women's groups in Islam in Nigeria. Spearheaded by Nasirul-Lahi-L-Fatih Society of Nigeria (NASFAT), the movement appropriates evangelical Christian forms/ expressions (including groups and associations) as it seeks to compete with Pentecostal Christianity which has 'moved into pole position in the fiercely competitive religious market place' (Obadare 2016). It includes mostly literate, upwardly mobile, urban Muslims but has not reached the Plateau Fulani who are mostly adherents of Izala and JIBWIS.…”

Section: Discussionmentioning

confidence: 99%

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The impact of self-help groups on pastoral women’s empowerment and agency: A study in Nigeria

et al. 2017

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While women in pastoralist communities are key stakeholders in the production of milk and dairy products for income generation, they are largely ignored in other areas of development such as health. The need to involve women self-help groups, in pastoralist areas in both animal health and human health development programmes, is essential, particularly given the high incidence of zoonotic diseases in these communities (Maudlin I, Eisler MC and Welburn SC, Philosophical Transactions of the Royal Society B: Biological Sciences, 364 (1530): [2777][2778][2779][2780][2781][2782][2783][2784][2785][2786][2787] 2009). Understanding the process and impact of social networks on livelihoods is essential for any development programme that aims to prevent and control zoonotic diseases. This study examines the roles and responsibilities of women self-help groups in Kachia Grazing Reserve and Bokkos, Jos Plateau, Nigeria. The findings show that groups promoting social, physical and psychological health strongly motivated women's involvement in self-help groups. Self-help activities showed commitment to effect a change in their livelihoods, despite constraining environmental, cultural and social factors. Engagement of women's self-help groups in livestock development programmes offers a powerful instrument for driving forward the One Health practice in pastoralist communities, promoting human, animal and environmental health and well-being.

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COVID-19, Food and Freedom to Worship: An Analytic Approach to Nigeria’s Religioscape

Igboin

2023

Global Health, Humanity and the COVID-19 Pandemic

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The Muslim response to the Pentecostal surge in Nigeria: Prayer and the rise of charismatic Islam

Cited by 48 publications

References 32 publications

Entangled Religions: Response to J. D. Y. Peel

Entangled Religions: Response to J. D. Y. Peel

The impact of self-help groups on pastoral women’s empowerment and agency: A study in Nigeria

COVID-19, Food and Freedom to Worship: An Analytic Approach to Nigeria’s Religioscape

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