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Abstract
This article discusses the articulation of religious rhetoric with neoliberal principles of the market economy in Tanzania, looking specifically at Pentecostal-charismatic Christianity. Religion is interpreted here as a reflection of and model for a lived reality. On the one hand, a lived reality generates and shapes religious beliefs and ideas. On the other, religious beliefs and ideas inform the ways that economic circumstances are perceived, interpreted and acted upon in specific social and historical contexts. This is a discussion of charismatic Christian perceptions and of the perceived spiritual and economic changes in Tanzania ahead of the general election of 2005. These Biblical allegories, as well as the gospel of prosperity, are brought together through an account of the activities of one particular charismatic ministry. The rhetoric and logic of prosperity through giving are discussed within the anthropological notion of gift exchange as well as with some born-again understandings of the significance of offerings to God as a means to prosperity and accumulation.
This paper draws upon research that was conducted in Tanzania in 2003 and 2004 and funded by the Nordic Africa Institute. An earlier version was presented in a panel organized by Paul Gifford at the AEGIS conference in London 2005.
The author is grateful for all the suggestions and comments also provided by the two anonymous readers.
Notes
This paper draws upon research that was conducted in Tanzania in 2003 and 2004 and funded by the Nordic Africa Institute. An earlier version was presented in a panel organized by Paul Gifford at the AEGIS conference in London 2005.
1. This article is based on over 24 hours of recorded preachings and teachings as well as numerous full days of participant observation at the seminars organised by the Mana ministry, led by Mr Christopher Mwakasege, in Moshi January 2003 and January 2004, Arusha February 2003 and Dar es Salaam December 2003. I am grateful to my assistants, Sia Mseke and Avelin Chuwa, who facilitated this study with their devoted assistance.
2. For a more detailed account of the US origins and development of prosperity gospel, see Brouwer el. al. Citation1996. For the purpose of this article, Pentecostal-charismatic Christianity is understood broadly as the experience and working of the Holy Spirit and the practice of spiritual gifts. This definition would also include the African Initiated Churches (AIC), classical Pentecostals originating in the Western Pentecostal missions and the new independent churches, fellowships and ministries (Anderson, Citation2002:168).
3. Also, Kenneth Copeland, The Laws of Prosperity (1974); Gloria Copeland, God's Will is Prosperity (1978); Kenneth E. Hagin, How God Taught me about Prosperity (1985).
4. Today, Tanzania Assemblies of God is the largest Pentecostal church in Tanzania with over 200,000 members (Ludwig, Citation1999:183).
5. Previously called New Life Crusade. NLC represents mainly Lutherans, Moravians, Anglicans, Baptists, African Initiated Churches but also some Catholics and Pentecostals (A. Mmanyi, 12 December 2003).
6. Tanzania, Kenya, Uganda, Rwanda, Burundi, Congo, Zambia, Malawi, Mozambique.
7. There are 10,000-15,000 full-time internet subscribers in Tanzania, 70 per cent of whom are in Dar es Salaam (Mercer, Citation2004:52).
8. In January 2006 the exchange rate was approximately Sh.10,000 to £5.
9. The Arusha Declaration was made by Tanzanian President Julius Nyerere, 5 February 1967, outlining the principles of Ujamaa, Nyerere's vision of socialism, to develop the nation's economy.
10. 1 Corinthians 9:7
11. Luke 6:38, Galatians 6:7 and 2 Corinthians 9:6-12.
12. Luke 21:1-4, Mark 12:41-44.