By Maria Frahm-Arp (Editor) Barbara Bompani (Editor)
Faith is taking part in an more and more critical position in African political and developmental existence. This publication deals an empirical and theoretical mirrored image at the relationships among faith, politics and improvement in Africa; the meanings of faith in non-Western contexts and how that's embedded within the daily life of individuals in Africa.
Read or Download Development and Politics from Below: Exploring Religious Spaces in the African State (Non-Governmental Public Action) PDF
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Extra resources for Development and Politics from Below: Exploring Religious Spaces in the African State (Non-Governmental Public Action)
The idea of a mission to civilize parts of the world that were perceived as stuck in time became an integral part of colonialism. The Berlin conference of 1884–85 accorded to rival European powers their own spheres of influence, which they set out to turn into effective rule in the manner Europeans best understood, by implementing a state monopoly of violence and by marking the exact frontiers of their territories. In the first stage of the colonial period, metropolitan governments made it apparent to their colonial officials that they were not much interested 28 ‘Challenging the Secular: Religion and Public Spaces’ in using tax-payers’ money to fund colonial infrastructure projects or improvement schemes.
Myths and Meaning of Urban Life on the Zambian Copperbelt, Berkeley: University of California Press. Fetzer, J. S. & Soper, J. C. (2005), Muslims and the State in Britain, France, and Germany, Cambridge: Cambridge University Press. Gifford, P. (1995) (eds), The Christian Churches and the Democratisation of Africa, Leiden: Brill Press. Gifford, P. (1998), African Christianity and its Public Role, London: Hurst and Company. Haghayeghy, M. (1996), Islam and Politics in Central Asia, New York: St Martin’s Press.
Africa’s entry into a capitalist world (or, conversely, the entry of capitalism into Africa) has therefore not 34 ‘Challenging the Secular: Religion and Public Spaces’ in itself done anything to cause a separation between the perception of an invisible world that exists, distinct but not separate, conjoined with the visible world. It is by means of interacting with unseen entities, imagined in a variety of forms, that humans shape the world in which they live. A Wall Street banker may attempt to manipulate capital in his own interest; a religious believer may try to communicate with a spirit for similar reasons.