By Felicitas Becker, Wenzel Geissler, P. Wenzel Geissler
This quantity explores how AIDS is known, faced and lived with via spiritual rules and practices, and the way those, in flip, are reinterpreted and altered by way of the event of AIDS. interpreting the social construction, and productiveness, of AIDS - linking physically and religious studies, and non secular, scientific, political and financial discourses - the papers counter simplified notions of causal results of AIDS on faith (or vice versa). as a substitute, they demonstrate people's resourcefulness of their fight to maneuver forward even with adversity. This relativises the imaginative and prescient of doom generally linked to the African AIDS epidemic; and it permits to determine AIDS, rather than a novel occasion, because the fruits of a century-long means of altering livelihoods, physically wellbeing and fitness and non secular imaginaries.
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Extra info for Aids and Religious Practice in Africa
As already mentioned, various scholars have shown in detail that in Africa modern Christianity has not put an end to witchcraft and the occult but instead provided a new context in which they make perfect sense. In addition, as I have tried to show, it is precisely the fight the rise of occult powers 45 against the occult forces that reproduces and strengthens the ‘enemy’. The UMG, in its struggle against satanic agents, witches and cannibals, strongly reinstated the occult powers they fought against.
Geschiere, Peter. 1997. The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Charlottesville: University Press of Virginia. Gifford, Paul. 2004. Ghana’s New Christianity. London: Hurst & Co. Goode, Erich, and Nachman Ben-Yehuda. 1994. Moral Panics:. The Social Construction of Deviance. Cambridge, MA: Blackwell. Green, Maia. 2003. Priests, Witches and Power: Popular Christianity after Mission in Southern Tanzania. Cambridge: Cambridge University Press. Juergensmeyer, Mark.
Various religious groups, Islamic as well as Christian, entered the political arena, challenging the notion that secular society and the modern nation state can provide the moral fibre that unites national communities ( Juergensmeyer 2000: 225). Responding to the forces of globalisation, the liberalisation of the market, the decline of states and the emergence of new media in the last two decades, political theologies have emerged that forcefully counter the western concept of religion as a private individual matter.
Aids and Religious Practice in Africa by Felicitas Becker, Wenzel Geissler, P. Wenzel Geissler