Bompani, Barbara, and Maria Frahm-Arp. “Conclusion: Reflections on Modernization without Secularization.” In Development and Politics from below: Exploring Religious Spaces in the African State, edited by Barbara Bompani and Maria Frahm-Arp, 240–51. Houndmills, Basingstoke, England; New York: Palgrave Macmillan, 2010.
AbstractIn what ways and senses does religion endure? In what ways has development failed Africa? How can we build effective African politics from below? These are some of the questions explored in this volume, which seeks to analyze the shifting and complex sets of relationships that exist between religion, politics and development in Africa. Modernist and secularist thinking has long predicted that religion would be rendered irrelevant, to be sidestepped, ignored or eliminated. However, this is not the case in 21st century Africa. Religion plays an increasingly important role in politics and development. This volume captures the dynamism and power of religion in Africa. In doing so it aims to move beyond narrow conceptualisations of 'politics' and 'development' and public and private spaces in order to uncover the meaning of modern religion in Africa and the many ways it is embedded in millions of Africans' everyday struggles to survive, sustain themselves and make sense of the modern world.
Ferguson, James. Global Shadows: Africa in the Neoliberal World Order. Durham, North Carolina: Duke University Press, 2006.
Kroesbergen, Hermen, ed. Christian Identity and Justice in a Globalized World from a Southern African Perspective. Wellington, South Africa: Christian Literature Fund, 2014.
Swidler, Ann. “African Affirmations: The Religion of Modernity and the Modernity of Religion.” International Sociology 28, no. 6 (November 1, 2013): 680–96.
AbstractThis article contrasts three broad traditions that organize competing patterns of authority, community, and cooperation in contemporary Africa: the Axial religions (Christianity and Islam); indigenous chieftaincy systems based around chief, lineage, and clan; and globalized modernity, represented primarily by NGOs and the global human rights agenda. The article argues that in many respects it is the Axial religions that are the most modernizing, as they directly counter the power of traditional kin obligations (and the overwhelming dangers of witchcraft), while the purportedly modern and secular NGOs practice a ritualized version of modernity, even as they are penetrated by the norms and practices of the kin-based chieftaincy system and its related system of patron?client ties.
Togarasei, Lovemore. “Cursed Be the Past! Tradition and Modernity among (Modern) Pentecostal(s) Charismatics.” Boleswa Occasional Papers in Theology and Religion 2006, no. 1 (January 1, 2006): 109–18.
AbstractAlthough the church has been known for condemning tradition (particularly African tradition), Pentecostal charismatics have moved further in condemning the past.
Vorster, Nico. “Christianity and Secularisation in South Africa: Probing the Possible Link between Modernisation and Secularisation.” Studies in World Christianity 19, no. 2 (2013): 141–61.
Wariboko, Nimi. The Charismatic City and the Public Resurgence of Religion: A Pentecostal Social Ethics of Cosmopolitan Urban Life. 1 online resource (pages cm). vols. Christianity and Renewal - Interdisciplinary Studies. Basingstoke: Palgrave Macmillan, 2014.
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