By Karen Lauterbach
This publication facilities round mid-level charismatic pastors in Ghana. Karen Lauterbach analyzes pastorship as a pathway to changing into small “big males” and attaining prestige, wealth, and gear within the state. the amount investigates either the social techniques of turning into a pastor and the religious dimensions of ways strength and wealth are conceptualized, completed, and legitimized within the specific context of Asante in Ghana. Lauterbach integrates her research of charismatic Christianity with a traditionally trained exam of social mobility—how humans in subordinate positions search to hitch up with strength. She explores how the tips and reports surrounding the fulfillment of wealth and function of strength are formed and re-shaped. during this approach, the booklet historicizes present expressions of charismatic Christianity in Ghana whereas additionally bringing the position of faith and trust to undergo on our knowing of wealth and gear as they functionality extra generally in African societies.
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Extra info for Christianity, Wealth, and Spiritual Power in Ghana
Have you heard my message to my fathers? The private conscience and public lives of two remarkable Africans. Inaugural lecture. London: School of Oriental and African Studies. (2004). The globalization of Pentecostal and charismatic Christianity. Annual Review of Anthropology, 33, 117–143. 28 K. (2014). The anthropology of Christianity: Unity, diversity, new directions: An introduction to supplement 10. Current Anthropology, 55(S10), S157–S171. Sackey, B. M. (2000). Recognising other dimensions of epistemology: Conceptualisation of Abosom (“Deities”) in Ghanaian experience.
Consequently, social mobility related to the change in the economy is understood as being less important than the retention of wealth and power among the traditional elite. With the decline of slavery and pawning14 at the beginning of the twentieth century, non-wage labour became scarce and wage labour was increasingly used (Austin 1987: 263). People tended to work on their own farms rather than comply with family or stool obligations (Austin 1987: 266). By 1938 many of these wage labourers were the so-called cocoa migrants who came from the north and from the surrounding French colonies (Arhin 1995: 103).
The chapter moreover provides an account of the introduction of Christianity in Asante as well as the growth of the Pentecostal and charismatic movement in Kumasi. The third chapter focuses on the idea of a truthful pastor and relates this to wealth, both to historic understandings of wealth as well as the Pentecostal doctrine on wealth (prosperity gospel). The discussion is organised around two sets of schisms, on the one hand a schism between accumulation for the individual or to the benefit of the community, and on the other hand a schism between being a true or a false pastor.
Christianity, Wealth, and Spiritual Power in Ghana by Karen Lauterbach