Access the full text.
Sign up today, get DeepDyve free for 14 days.
References for this paper are not available at this time. We will be adding them shortly, thank you for your patience.
[The conclusion takes a broad perspective on the present work and its implications and applications. Aware of the common gap between theoretical elaborations and actual practice, part of the conclusion is dedicated to tracing back the grounded theory approach that informed the work’s theoretical innovations, for example, through Kenyans’ common preoccupation with “funny (religious) things,” with “church hoppers,” with individual “freedom of worship,” and with the distinction between “church members” and “church visits.” I then turn to consider the main findings drawn from this work and above all the observation whereby religious mobility is not an anomaly, but rather an integral part of a dynamic identity system, in which overflowing institutional boundaries is the norm rather than the exception.]
Published: Sep 9, 2018
Keywords: Religious Mobility; Church Visits; Hope Church; Religious Forms; Religious Repertoire
Read and print from thousands of top scholarly journals.
Already have an account? Log in
Bookmark this article. You can see your Bookmarks on your DeepDyve Library.
To save an article, log in first, or sign up for a DeepDyve account if you don’t already have one.
Copy and paste the desired citation format or use the link below to download a file formatted for EndNote
Access the full text.
Sign up today, get DeepDyve free for 14 days.
All DeepDyve websites use cookies to improve your online experience. They were placed on your computer when you launched this website. You can change your cookie settings through your browser.