The spectacular and the spirits: Charismatics and neo-traditionalists on Ghanaian television

Material Religion

Volumn 1, Issue 3, 2005, Pages 314-335

  De Witte, Marleen ^a  

^a UNIVERSITY OF AMSTERDAM   (Netherlands)

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[No Author keywords available]

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EID: 34347316996     PISSN: 17432200     EISSN: None     Source Type: Journal    
DOI: 10.2752/174322005778054050     Document Type: Article

References (29)

1. An earlier version of this paper was presented at the fourth International Conference on Religion, Media, and Culture, September 1-4, 2004, University of Louisville, Louisville, KY, USA, in the panel The visual cultures of Pentecostalism. I thank Tamar Gordon for her stimulating comments. The paper is based on fieldwork in Accra from July to September 2001 and from March 2002 to March 2003. The research was carried out within the framework of the PIONIER research program Modern Mass Media, Religion, and the Imagination of Communities (see, sponsored by the Netherlands Organization for Scientific Research NWO, I am grateful to Peter Geschiere, Francio Guadeloupe, Steven Hughes, Birgit Meyer, Martijn Oosterbaan, Esther Peperkamp, Mattijs van de Port, Vincent de Rooy, and Rafael Sanchez for their helpful comments on earlier drafts of this paper International Conference on Religion, Media, and Culture, September 1-4, 2004, University of Louisville, Louisville, KY, USA, in the panel "The visual cultures of Pentecostalism." I thank Tamar Gordon for her stimulating comments. The paper is based on fieldwork in Accra from July to September 2001 and from March 2002 to March 2003. The research was carried out within the framework of the PIONIER research program "Modern Mass Media, Religion, and the Imagination of Communities" (see www2.fmg.uva.nl/media-religion) sponsored by the Netherlands Organization for Scientific Research (NWO). I am grateful to Peter Geschiere, Francio Guadeloupe, Steven Hughes, Birgit Meyer, Martijn Oosterbaan, Esther Peperkamp, Mattijs van de Port, Vincent de Rooy, and Rafael Sanchez for their helpful comments on earlier drafts of this paper
2. The notion of African traditional religion is a problematic one, as it suggests a static, unchanging and clearly bounded set of beliefs and practices, and is itself a historical construction that placed these beliefs and practices in opposition to modern Christianity, For lack of a better alternative, however, I use it, following common usage in Ghana, to denote the highly diversified, ever changing, and unbounded field of pre-Christian cults, shrines, practices, and beliefs suggests a static, unchanging and clearly bounded set of beliefs and practices, and is itself a historical construction that placed these beliefs and practices in opposition to modern Christianity, For lack of a better alternative, however, I use it, following common usage in Ghana, to denote the highly diversified, ever changing, and unbounded field of pre-Christian cults, shrines, practices, and beliefs
3. I am aware of the visual bias in many studies of modernity and mass media and of the need for more attention to sound cultures, especially in Africa, where radio is still the most pervasive mass medium. In my forthcoming thesis, Sound, Image, and Charisma, I deal in greater detail with the relationship between sound and image in religious mediations. and of the need for more attention to "sound cultures," especially in Africa, where radio is still the most pervasive mass medium. In my forthcoming thesis, Sound, Image, and Charisma, I deal in greater detail with the relationship between sound and image in religious mediations
4. In principle all positions in Charismatic churches are open to both men and women. In practice, however, almost all church leaders (and owners) are men and female pastors do meet restrictions in their work. One important exception in Ghana is Christie Doe-Tetteh, founder and leader of the Solid Rock Chapel International. In most churches, the main female position is that of the church leader's wife, the First Lady. and women. In practice, however, almost all church leaders (and owners) are men and female pastors do meet restrictions in their work. One important exception in Ghana is Christie Doe-Tetteh, founder and leader of the Solid Rock Chapel International. In most churches, the main female position is that of the church leader's wife, the "First Lady."
5. According to the latest population census, Charisrnatic-Pentecostalism has become the main religious orientation, with 24.1 percent of the total population and 45.8 percent of all Christians in Accra regarding itself as Charismatic-Pentecostal (Ghana Statistical Service 2000). has become the main religious orientation, with 24.1 percent of the total population and 45.8 percent of all Christians in Accra regarding itself as Charismatic-Pentecostal (Ghana Statistical Service 2000)
6. Elsewhere (De Witte 2003a) I address the issue of how to mediate charisma in more detail. in more detail
7. Although in this paper I talk mainly about the appropriation of Pentecostal formats by African traditional religion as if it were a one-way process, Pentecostalism owes much of its black origins in the United States and also much of its later popularity in many parts of Africa to its continuity with African forms of religious expression and experience. I will address this more cyclical spread of religious forms elsewhere Pentecostal formats by African traditional religion as if it were a one-way process, Pentecostalism owes much of its black origins in the United States and also much of its later popularity in many parts of Africa to its continuity with African forms of religious expression and experience. I will address this more cyclical spread of religious forms elsewhere
8. The first Christian presence on the Gold Coast dates from 1482, when the Portuguese built a church in their fort São Jorge da Mina (now Elmina). It was not until the 1820s, however, that the Christian missionary movement got under way in the Gold Coast (Clarke 1986). Portuguese built a church in their fort São Jorge da Mina (now Elmina). It was not until the 1820s, however, that the Christian missionary movement got under way in the Gold Coast (Clarke 1986)
9. Asamoah-Gyadu, K. 2001. Education, growth, and maturity in African Pentecostal movements. Society of Pentecostal Studies Annual Meeting Papers
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