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Boundary Crossing and Boundary Marking: Radical Revival in Congo and Uganda from 1948

Published online by Cambridge University Press:  21 March 2016

Emma Wild-Wood
Emma Wild-Wood*
Affiliation:
Cambridge Theological Federation
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Extract

Dissenters, whatever their cause, challenge the boundaries of their society. Revivalist dissenters are no exception. Their dissent has often been studied in terms of doctrinal nuance and generational tension. The slight variations of enthusiasm are bewildering to the outsider if dissent is understood simply as a ‘second generation movement’ attempting to ignite past passion in a revival that has become clerical and formulaic. This essay places one particular instance of revivalist dissent within the wider context of a counter-cultural stance towards migration, disadvantage, local spirituality and ecclesiastical governance and suggests that the movement is better understood by this holistic approach.

Type
Research Article
Information
Studies in Church History , Volume 44: Revival and Resurgence in Christian History , 2008 , pp. 329 - 340
Copyright
Copyright © Ecclesiastical History Society 2008

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References

1 Mlahagwa, Josiah, ‘Contending for the Faith: Spiritual Revival and the Fellowship Church in Tanzania’, in Spear, Thomas and Kimambo, Isaria, eds, East African Expressions of Christianity (Oxford, 1999), 296–306, at 299 Google Scholar.

2 Ubotha Marthe, interview, Alur, Mahagi, 28 August 2000. Tapes and transcripts of all interviews are available from the author or from L’Institut Supérieur Théologique Anglican, Bunia, DR Congo.

3 Derek Peterson, ‘Wordy Women: Gender Trouble and the Oral Politics of the East African Revival in Northern Gikuyuland’, Journal of African History 42: 3 (2001), 469–89, at 478.

4 Lekeni, Mawa, ‘L’Exode des Lugbara vers Bunia de 1960 à nos Jours: les Facteurs determinants’, unpublished Ph.D. thesis, Bunia University, 1990, 45 Google Scholar.

5 Gender issues in revival are discussed in chapter six of my thesis, ‘Migration and Identity: the Development of an Anglican Church in North-East Congo, 1960–2000’, unpublished Ph.D. thesis, University of Edinburgh, 2005.

6 Latham, Steve, ‘“God came from Teman”: Revival and Contemporary Revivalism’, in Walker, Andrew and Aune, Kristin, eds, On Revival: a Critical Examination (Carlisle, 2003), 171–86 Google Scholar.

7 The most thorough examination remains in manuscript, Robins, C. E., ‘Tukutendereza”: a Study of Social Change and Sectarian Withdrawal in the Balokole Revival of Uganda’, unpublished Ph.D. thesis, Columbia University, 1975 Google Scholar.

8 A ‘reawakened’ group emerged in Central Uganda at the same time. They are usually considered less radical than the northern Chosen Evangelical Revival.

9 Nason Akamifwa, Rachel Opindu, and Revd Ruben, interview, English, Arua, 25 August 2000.

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14 This included the Anglican Church of Congo/Zaire until 1981.

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16 Uketi Amos, interview, Alur, Mahagi, 29 August 2000.

17 Uwake Marie, interview, Alur, Mahagi, 28 August 2000.

18 Uketi Amos, 29 August 2000.

19 Ozua Samson, interview, Swahili, Aru, 10 August 2000; Adoroti Ombhabua, interview, Swahili, Kumuru, 17 August 2000.

20 William Kay, ‘Revival: Empirical Aspects’, in Walker and Aune, eds, On Revival, 187–204, at 198.

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22 Uketi Amos, 29 August 2000.

23 Ibid.

24 CER meeting, Bunia, 17 September 2000.

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26 Sila Bileti, interview, Swahili, Aru, 10 August 2000.

27 Ndiritho Paulo, interview, Swahili, Mahagi, 29 August 2000.

28 Ubaya Uchaki, interview, Swahili, Mahagi, 30 August 2000.

29 Upio, Ang’omoko Tek’akwo, ‘Mouvement des “Barokole” dans le diocèse de Boga-Congo; cas de l’archidiacone d’Ani’, unpublished Ph.D. thesis, Bunia University, 1997, 12 Google Scholar.

30 Nason Akamifwa, Rachel Opindu, interview, Lugbara, Arua, 22 August 2000.

31 Mokili, ‘Growth and Impact’, 15.

32 Ibid., 3.