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The Prayer in the Ancient World will also be available online.
Preview of the 'Prayer in the Ancient World’, 2022
Abstract
As national leaders of the Catholic Church, bishops were widely recognized as ‘midwives’ of democratic transitions in many African states in the 1990s. This paper expands understanding of bishops’ subsequent political engagement by systematically analyzing their attempts to ‘deliver’ democracy during the difficult decades following transition. Focusing on Malawi and Zambia between 1987 and 2022, we situate and analyse bishops’ most influential public communications: pastoral letters. The article first illuminates the bishops’ public conceptualisations of political participation as a Christian duty, and the roles they prescribed for politicians, citizens, and Christian leaders at the outset of democratisation. We then document the bishops’ consistent commitment to civic education and voter mobilisation across countries, alongside context-specific efforts to defend or advance democracy, which led to some variation in priorities and rhetorical appeals across countries. These findings challenge influential models of religion-state relations, raise new interdisciplinary research questions, and offer insights for democratic advocates.
Abstract
Some scholars have advanced timidity and conformism as typifying the contributions of young missionary churches, such as the Catholic Church in Africa at the antepreparatory phase of the Second Vatican Council. It has further been suggested that these features are more characteristic of the native prelates than their foreign missionary counterparts. This article, focusing on the vota of the indigenous African bishops, contests this stance to say that boldness, broad-mindedness, keen desire for adaptation, aggiornamento [updating], and reform were not lacking in the responses of these natives. Through a close study of the vota of these African-born prelates, the present essay demonstrates that these nascent native clergy found their voice right from the antepreparatory phase of Vatican II, and manifested their acute awareness of the reforms and adaptations they expected from the Council. Perceptible signs of reticence and timidity should thus be seen more as a general feature that could be identified with some individual bishops and prelates in all continents.
Abstract
Studying religious phenomena in an era when religion was grossly curtailed as a conveyer of COVID-19 proved to be an unusual challenge. This called for innovative approaches and methodologies that differed from the conventional ones in religious research. An assessment of the thematic concerns, methodological approaches, and challenges faced at a time when the global shutdown and quarantine had significantly affected academic research is timely. However, the normative reference to and comparison with Western scholarship on religion overshadows the contribution of African scholars in global studies on religion, which portrays African scholars as demonstrating conspicuous scholarly silence on issues that affect their continent. This article addresses this problem by highlighting the works and contribution of African scholars to the study of religion and COVID-19 to emphasize their visibility in the global production of knowledge. It further analyses African scholars’ attempt to accentuate African society’s interface with the pandemic.
Abstract
This ethnographic study investigates the misconception among Christians and adherents of African Traditional Religion in their view and understanding of the deity ‘ekwensu’, commonly called Satan in Christian theology. The study area is Nsukka, a culture area in Nigeria. The adherents of the two religions use the words ‘Satan’ and ‘devil’ for ekwensu interchangeably. Many Christians claim that Satan is the sole equivalent of the traditional deity ekwensu in the Igbo cosmology. The aim of the work is to compare the Christian views of ekwensu as Satan, bringing out the origin, attributes, and activities of the two concepts ekwensu and Satan. The findings show significant differences between Satan and ekwensu, that Satan and ekwensu vary in their origin and attributes, and that they have different geographical locations. It is shown that some shrines and forests were dedicated to the ekwensu deity in Nsukka, and that masquerades also honour the festival of ekwensu (afor ekwensu). It is also evident that Christianity had a significant impact on the culture of the Nsukka people, which engendered the misconception of the ekwensu deity. This was partly based on Igbo Christian theolinguistics occasioned by Christian missionary activities in the area.
Abstract
In order to trace pathways of secularisation and secularity in Africa this paper highlights a particular movement that carried great ideological weight at the time of most countries’ independence in the 1950s and 60s, namely African socialism. The development toward state secularism was structurally very similar throughout the continent independently of whether political leaders opted for the ‘West’ or the ‘East’ in the cold war. However, in opposition to Soviet ideology, African Socialism was famously antiatheist. With the wish to fend off Marxist atheism as a supposedly necessary aspect of socialism, ideologues in African socialism were among the few politicians in Africa even to address the place of religion in a secular state at all. The roots of African socialism can be traced to US-American Pan-Africanism as well as the interconnected colonial opposition movement grounded in Marxist anti-imperialism. Another argument focusses on the education of some prominent state leaders, such as Nyerere, Nkrumah, Touré and Senghor, to explain the importance of Christian mission schools and Islamic madrasahs as points of access to social, intellectual, and institutional participation in global anti-colonial movements. In the framework of one-party politics, state leaders called on (Pan-)African traditions, but ‘de-mystified’ them (Touré) in order to enhance African Socialism ‘as belief’ (Nyerere). In conclusion it is argued that state secularism in Africa at the time of independence, as demonstrated most visibly in African Socialism, is more about suppressing and/or balancing the traditional powers of religious leaders than about a fundamental critique of a religious way of life. In turn, the implicit association of socialism and Marxism with atheism needs further scrutiny in a global perspective.
Abstract
Raising timely and urgent questions about the forms, scope and boundaries of religious authority and practice, this article offers novel ways for the study of secularities and secularisms in contemporary African societies. In recent scholarly debates on secularity, Africa has been marginal. Part of the reason, it was suggested was that African ways of being in, and knowing, the world lay outside the religious-secular divide. We contest such positions. Secularism was clearly part of modernists colonial ideologies that called for the eradication of African beliefs described as backward and irrational. We find that the colonial encounter had a powerful historical impact, essentializing and othering African societies as marked by holistic indigenous cultures rather than differentiated religions. We suggest that the complex interplay of different African and European cultures has simultaneously shaped the social construction and historical development of multiple secularities. We propose that the concept of multiple secularities provides creative avenues to rethink religion, political authority and belonging. We consider secularities as contested arrangements of religious and other spheres whose dynamics include processes of de-differentiation and de-secularization.
Abstract
The case of nineteenth-century Buganda opens up a number of assumptions within scholarship about religion, secularity, and politics in African history. Although much scholarship focuses on European colonizers introduced alien categories such as religion and imposed distinctions between religion and politics, this paper foregrounds a different set of historical transformations in what is now Uganda – transformations that ultimately increased rather than diminished connections between the exercise of political power and markedly religious convictions. Along the way, it locates some of the most important pieces of this story in ‘the precolonial’. This allows the paper to trace the emergence of the category of religion, as well as analyze the sense in which it is meaningful to think of precolonial Buganda as secular at a particular moment. In so doing, the paper puts an African story in dialogue with wider conversations on the secular.
Abstract
The secular Ghanaian state frames and governs ‘African Traditional Religion’ (‘ATR’) in three main ways. As culture and heritage, aspects of ‘ATR’ are integrated into public performances and national narratives, displaying the African identity of the Ghanaian nation. As providers of traditional forms of therapy, traditional shrines are administered as health facilities and supervised by the Ministry of Health. As religion, ‘ATR’ is counted as one of the country’s religions. This article discusses these framings and their social dynamics drawing on framing theories and secularity studies. Devising secular framings and eclectically appropriating traditional religious presences, the Ghanaian state seeks to govern ‘ATR’ and integrate it into its nation-building politics. Traditional religious actors have reappropriated these framings, carving out spaces of their own. The relations between ‘ATR’ and the Ghanaian state are subject to constant negotiations that impact both.