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Traditional Churches, Born Again Christianity, and PentecostalismIntroduction

Traditional Churches, Born Again Christianity, and Pentecostalism: Introduction [The introduction begins with a critical reading of data on religious affiliation from the 2009 Kenyan national census. I note how quantitative data on religion often fails to take into account how categories of religious identification often overlap and how degrees of de facto commitment may vary. I further note that the census’ use of categories such as “other Christian,” “no religion,” “other religions,” and “don’t know” raise at least as many questions as they answer. Formal religious categories are challenged by the “messiness” of de facto religious identities, as demonstrated by the brief introduction of five interviewees. The introduction then summarizes the religious repertoire model (fully developed in Chapter 2), before discussing the baggage and connotations that make everyday religious terms such as conversion and even religion challenging and potentially problematic. The section concludes with a presentation of my research methodology.] http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png

Traditional Churches, Born Again Christianity, and PentecostalismIntroduction

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Publisher
Springer International Publishing
Copyright
© The Editor(s) (if applicable) and The Author(s) 2018
ISBN
978-3-319-90640-9
Pages
1 –31
DOI
10.1007/978-3-319-90641-6_1
Publisher site
See Chapter on Publisher Site

Abstract

[The introduction begins with a critical reading of data on religious affiliation from the 2009 Kenyan national census. I note how quantitative data on religion often fails to take into account how categories of religious identification often overlap and how degrees of de facto commitment may vary. I further note that the census’ use of categories such as “other Christian,” “no religion,” “other religions,” and “don’t know” raise at least as many questions as they answer. Formal religious categories are challenged by the “messiness” of de facto religious identities, as demonstrated by the brief introduction of five interviewees. The introduction then summarizes the religious repertoire model (fully developed in Chapter 2), before discussing the baggage and connotations that make everyday religious terms such as conversion and even religion challenging and potentially problematic. The section concludes with a presentation of my research methodology.]

Published: Sep 9, 2018

Keywords: Religious Mobility; Urban Kenya; affiliationAffiliation; Pentecostalism; Religious Forms

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