By Felicitas Becker, Wenzel Geissler, P. Wenzel Geissler
This quantity explores how AIDS is known, faced and lived with via non secular rules and practices, and the way those, in flip, are reinterpreted and adjusted by means of the event of AIDS. interpreting the social construction, and productiveness, of AIDS - linking physically and religious stories, and non secular, scientific, political and monetary discourses - the papers counter simplified notions of causal results of AIDS on faith (or vice versa). in its place, they show people's resourcefulness of their fight to maneuver forward even with adversity. This relativises the imaginative and prescient of doom commonly linked to the African AIDS epidemic; and it permits to work out AIDS, rather than a novel occasion, because the end result of a century-long strategy of altering livelihoods, physically wellbeing and fitness and religious imaginaries.
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Extra resources for Aids and Religious Practice in Africa
Wombs as God’s Laboratories: Pentecostal Discourses of Femininity in Zimbabwe’. 4, 549–68. Makris, G. P. 1996. ‘Slavery, Possession and History: The Construction of the Self among Slave Descendants in the Sudan’. 2, 159–182. Marks, Shula and Richard Rathbone. ‘Introduction: the history of the family in Africa’, in Journal of African History 24 (1983), 145–61. Maxwell, D. 1998. ” Pentecostalism, Prosperity and Modernity in Zimbabwe’. 3, 350–73. Meyer, B. 1999. ‘Commodities and the Power of Prayer: Pentecostalist Attitudes towards Consumption in Contemporary Ghana’.
In B. Meyer and P. ), Globalization and Identity: Dialectics of Flow and Closure. Oxford: Blackwell, 151–176. Mutongi, K. 2007. Worries of the Heart. Widows, Family and Community in Kenya. Chicago, Chicago University Press. Niehaus, Isaak. 2002. Bodies, heat, and taboos: Conceptualizing modern personhood in the South African lowveld. Ethnology, 41(3): 189–207. Ogden, J. A. 1996. ‘ “Producing” Respect: The “Proper Woman” in Postcolonial Kampala’. In: R. Werbner and T. ), Postcolonial Identities in Africa.
Gifford 2004: 175): the king’s duty to cleanse the country from evil. In addition, through the fight against evil in the public arena, the Catholic Church succeeded in regaining power and ‘souls’ she had lost in the struggle with other established and independent churches. Crusades The first crusades the UMG organised were extremely violent. I was told that in Kabende an elderly Protestant woman was identified as a notorious cannibal. When she was caught by some members of the UMG, she turned into a black cat.