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• W2004330654 abstract "The life of followers of African Prophetic Churches is divided between an intense, completely localized community life and exceptionally large mass gatherings linked to evangelist campaigns or to pilgrimages. Through the trajectories of immigration that these Churches accompany and the missionary functions exercised by their pastors and prophets, who are constantly crossing borders, the lives of their followers are increasingly governed by the networked rhythms of national and international exchanges. But although globalization is generally synonymous with loss of sense of place and with opening‐up to a virtual network of converts, the African Churches remain attached to a strategy of territorializing their religious identity. ‘African‐style transnationalization’ describes the expansion, beyond its initial borders, of a religion that may have been born of a local syncretism, and is certainly rooted in a reference territory – notably through attachment to holy places – as well as marked by certain original features of its ethnic and national identity, such as the use of an ethnic language regarded as sacred. This process is illustrated here by the example of the Celestial Church of Christ, which is of Beninese origin. Focusing attention on the implications of a pilgrimage to the Celestial City of Imeko shows that the model of the assembly of Angels of God (celestial beings) is still confronted by the demons of ethnic and national identities and that migrant, pilgrim religion may go hand in hand with an overwheening parish‐type logic La vie des fidèles des Eglises prophétiques africaines se partage entre une vie communautaire intense parfaitement localisée et de grands rassemblements exceptionnels de masse, liés aux campagnes d’évangélisation ou aux pèlerinages. Par le biais des trajectoires d’immigration que ces Eglises accompagnent, des missions exercées par ces passeurs de frontières que sont les pasteurs ou prophètes, les fidèles vivent de plus en plus au rythme de réseaux d’échanges nationaux et internationaux. Mais si la mondialisation est généralement synonyme de perte de sens du lieu, d’ouverture sur un réseau virtuel de convertis, les Eglises africaines restent attachées à une stratégie de territorialisation de l’identité religieuse. La ‘transnationalisation’à l’africaine correspond à l’expansion hors de ses frontières initiales d’une religion éventuellement née d’un syncrétisme local, ancrée dans un territoire de référence notamment par le biais de l’attachement à des lieux saints et marquée par certains traits originels de son identité ethno‐nationale comme l’utilisation d’une langue ethnique sacralisée. Un tel processus est illustré ici par l’exemple privilégié de l’Eglise du Christianisme Céleste d’origine béninoise. L’attention portée aux enjeux du pèlerinage à Imeko, la Cité Céleste, montre que le modèle de l’assemblée des Anges de Dieu (les Célestes) reste confronté aux démons des identités ethno‐nationales et que la religion pélerine et migrante peut aller de pair avec une logique conquérante de type paroissial." @default.
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• W2004330654 date "2002-03-01" @default.
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• W2004330654 title "Pilgrimage to Imeko (Nigeria): An African Church in the Time of the ‘Global Village’" @default.
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• W2004330654 doi "https://doi.org/10.1111/1468-2427.00366" @default.
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