Migrant Christians and Pentecostalism in London

British Gods ◽  
2020 ◽  
pp. 125-143
Author(s):  
Steve Bruce
Keyword(s):  
Catholic Church ◽  
West Indian ◽  
West African ◽  
West Indians ◽  
The West ◽  
Irish Immigrants ◽  
African Churches ◽  
Pentecostal Churches ◽  
The 1960S ◽  
Social Conservatism

Religion remains relevant in secular societies when ethnic minority churches provide an accepting community for immigrants. This chapter discusses the socially adaptive roles of the Catholic Church for Irish immigrants in the first half of the twentieth century, the West Indian churches in the 1960s, and the West African Pentecostal churches that have grown in London and the south-east since the 1980s. Although similar in their social conservatism, West Indian and West African Pentecostalists differ in their attitudes to wealth. The West Indians used their Puritan ethics to encourage the self-discipline and frugality characteristic of the respectable working class. The West African churches are much more influenced by the ‘health and wealth’ gospel that argues that donating to the church will magically produce material benefits.

Old Wine and New Wine Skins: West Indian and the New West African Pentecostal Churches in Britain and the Challenge of Renewal

2010 ◽  
Vol 19 (1) ◽  
pp. 143-154
Author(s):  
Clifton Clarke
Keyword(s):  
West Indian ◽  
West African ◽  
Church Of God ◽  
New West ◽  
Pentecostal Movement ◽  
Challenges And Opportunities ◽  
African Churches ◽  
Pentecostal Churches ◽  
Black Pentecostal ◽  
First And Second Generation

AbstractThis article is about the black Pentecostal churches of West Indian and West African origin in the Britain. It explores the challenges and opportunities for renewal and reappropriation that confront transmigration black Pentecostal churches beyond the first and second generation. It looks at the older West Indian Pentecostal churches (New Testament Church of God) and the new West African churches (Redeemed Christian Church of God) and asks, what are the lessons of continuity and renewal that they can mutually teach each other at a time of steady decline of traditional black Pentecostalism and the rise of a new West African Pentecostal brand? It places black Pentecostal movements in Britain within the broader global Pentecostal movement and argues against fragmented identities and historiographies which mitigate against mutual learning and shared experience.

The Chinese in West Indian Fiction

2018 ◽  
Author(s):  
Anne-Marie Lee-Loy
Keyword(s):  
South Asia ◽  
West Indies ◽  
West Indian ◽  
Literary Texts ◽  
West Indians ◽  
The West ◽  
Indian Identity ◽  
Literary Landscapes ◽  
Marginal Status

Asians in the West Indies are primarily migrants and their descendants from either South Asia or China. The representation of the Chinese in West Indian fiction is integrally connected to the specific development of the region. Indeed, to consider the role that the Chinese play in West Indian fiction is to engage, more generally, in the act of imaginatively locating the West Indies. Despite the fact that numerically, they have always held a marginal status in the region, the Chinese are very much present in West Indian literary landscapes. The recurring representations of the Chinese and Chineseness in such fiction are intimately tied to locating the metaphorical and discursive contours of the West Indies and of West Indians. In this context, depictions of the Chinese in West Indian literary texts tend to follow three lines of representation: (1) defining the region as an exotic “other place”; (2) negotiating the boundaries of West Indian belonging; and (3) complicating settled narratives of West Indian identity.

scholarly journals The Practical Sociologist: Role and Performance of Pastoral Sociologists in the West German Catholic Church, 1945–1970

2016 ◽  
Vol 9 (2-3) ◽  
pp. 133-156
Author(s):  
Benjamin Ziemann
Keyword(s):  
Catholic Church ◽  
Practical Work ◽  
The West ◽  
Sociological Work ◽  
And Performance ◽  
The 1960S ◽  
The Church

The article is discussing the practical work of pastoral sociologists in the West German Catholic Church from 1945 to 1970. In this context the distinction between “consultant,” “practitioner,” and “researcher in a practical setting,” can be used to highlight different sets of values, forms of engagement, and conceptual approaches to sociological work in the church. Using one specific example for each of the three types, this article argues that pastoral sociology during the 1960s was increasingly self-reflexive, and that different notions of “sociological enlightenment” were an important part of pastoral sociology, in the wake of the contestation of “1968”.

Some social and phenomenological characteristics of psychotic immigrants

1981 ◽  
Vol 11 (2) ◽  
pp. 289-302 ◽  
Author(s):  
Roland Littlewood ◽  
Maurice Lipsedge
Keyword(s):  
Retrospective Study ◽  
West Africa ◽  
Ethnic Group ◽  
West Indian ◽  
Married Women ◽  
West African ◽  
High Rate ◽  
Psychiatric Unit ◽  
The West ◽  
The Caribbean

SynopsisVarious studies have shown: (i) increased rates of psychoses in immigrants to Britain, and a particularly high rate of schizophrenia in the West Indian- and West African-born; and (ii) a greater proportion of atypical psychoses in immigrants. A retrospective study of psychotic inpatients from a London psychiatric unit demonstrated increased rates of schizophrenia in patients from the Caribbean and West Africa. These patients included a high proportion of those with paranoid and religious phenomenology, those with frequent changes of diagnosis, formal admissions, and married women. The West Indian-born had been in Britain for nearly 10 years before first seeing a psychiatrist and, if they had an illness with religious symptomatology, were likely to have been in hospital for only 3 weeks. Rates of schizophrenia without paranoid phenomenology were similar in each ethnic group. It is suggested that the increase in the diagnosis of schizophrenia in the West Indian- born, and possibly in the West African-born, may be due in part to the occurrence of acute psychotic reactions which are diagnosed as schizophrenia.

Differential use of Psychiatric Services by West Indians, West Africans and English in London

1980 ◽  
Vol 137 (5) ◽  
pp. 428-432 ◽  
Author(s):  
G. G. C. Rwegellera
Keyword(s):  
West Indian ◽  
West African ◽  
Psychiatric Services ◽  
West Indians ◽  
West Africans ◽  
African Patients

SummaryTwo hundred and ninety West Indian and 73 West African patients were identified and matched against 204 and 53 English patients respectively. Significantly more migrant patients were: not referred to hospital by their GPs, showed disturbed behaviour prior to psychiatric contact, and were admitted formally. Studying consecutive attendances or admissions to one hospital may lead to an unrepresentative sample.

I REALLY CANNOT MAKE AFRICA MY HOME: WEST INDIAN MISSIONARIES AS ‘OUTSIDERS’ IN THE CHURCH MISSIONARY SOCIETY CIVILIZING MISSION TO SOUTHERN NIGERIA, 1898–1925

2004 ◽  
Vol 45 (2) ◽  
pp. 221-236
Author(s):  
WAIBINTE E. WARIBOKO
Keyword(s):  
West Indian ◽  
West Indians ◽  
The West ◽  
Civilizing Mission ◽  
Scarce Resources ◽  
Self Interest ◽  
Material Benefits ◽  
Church Missionary Society ◽  
Missionary Service ◽  
The Church

Informed by the notion of racial affinity, the European managers of the Church Missionary Society Niger Mission had required all black West Indians in their employ to make Africa their home. However, because the African posting involved a substantial devaluation in the material benefits to be derived from missionary service, West Indians vigorously objected to the idea of making Africa their home. They demanded instead to be perceived and treated as foreigners on the same footing as Europeans. Although they were subsequently defined as part of the expatriate workforce of the Mission, they were still denied parity with Europeans in the allocation of scarce benefits on the basis of racial considerations. Unresolved tensions over the redistribution of scarce resources led to the premature collapse of the West Indian scheme. This essay is an analysis of how the pursuit of socioeconomic self-interest affected the construction and representation of race and identity among the West Indians in the Niger Mission.

The Social and Political Integration of West Indians in Costa Rica: 1930–50

1993 ◽  
Vol 25 (1) ◽  
pp. 103-120 ◽  
Author(s):  
Ronald N. Harpelle
Keyword(s):  
Costa Rica ◽  
Social Development ◽  
African Descent ◽  
Minority Group ◽  
West Indian ◽  
Costa Rican ◽  
West Indians ◽  
The West ◽  
Indian Immigrants ◽  
The Social

People of African descent in Costa Rica form a marginalised and geographically concentrated minority group. The limited interest that academics have shown towards people of African descent is a reflection of their position in Costa Rican society. National histories consistently ignore the contributions of West Indian immigrants to the economic and social development of modern Costa Rica. Moreover, the existing literature on people of African descent in Costa Rica fails to document properly West Indians' efforts to integrate into Hispanic society. As a result, several misconceptions continue to exist about the evolution of the West Indian community in Costa Rica.

Afro-Americans and Africa: Grass Roots Afro-American Opinion and Attitudes toward Africa

1987 ◽  
Vol 29 (2) ◽  
pp. 269-292
Author(s):  
Minion K. C. Morrison
Keyword(s):  
United States ◽  
African Ancestry ◽  
Cultural Nationalism ◽  
The United States ◽  
West African ◽  
The West ◽  
Grass Roots ◽  
Special Concern ◽  
The 1960S ◽  
West African Ancestry

It has long and widely been assumed that Afro-Americans have a special concern for African affairs, an assumption resulting from the West African ancestry of Afro-Americans. It is thought that these descendants, like other ethnic entities in the United States, desire some form of continuing linkage to the “motherland.” Historically this has been illustrated in several ways: Often descendants of Africa in America have referred to themselves as African and identified their organizations as such (Berry and Blassingame 1982:389), there are direct sociocultural “African survivals” (Herskovits 1958:7), and Afro-Americans often express sympathy for continental “African aspirations” (Hoadley 1972:490). The pinnacle of this may have been reached during the 1960s, a period referred to as the era of cultural nationalism, when African dress, inter alia, was adopted by Afro-Americans (Brisbane 1974:175).

Separatist Agitations in Nigeria Since 1914

1970 ◽  
Vol 8 (4) ◽  
pp. 563-584 ◽  
Author(s):  
Tekena N. Tamuno
Keyword(s):  
West Africa ◽  
West Indian ◽  
The West ◽  
The 1960S ◽  
Coups D'etat

Duringthe 1960s, Nigeria's stability was so severely threatened by such factors as reckless politics, militarycoups d'etat, refugee problems, and secessionist movements that foreign observers predicted the failure of a hitherto glorified model of a newly independent, democratic, multinational state in West Africa. In February 1966 pessimism about Nigeria's political future was so great that some observers inside and outside Nigeria believed that such a British-created federation as Nigeria's could not survive after the failure of the similarly launched Central African Federation, the West Indian Federation, and Malaysia (after Singapore's separation)1.

Racism and Nationalism in the Creation of Costa Rica's Pacific Coast Banana Enclave

2000 ◽  
Vol 56 (3) ◽  
pp. 29-51 ◽  
Author(s):  
Ronald N. Harpelle
Keyword(s):  
Costa Rica ◽  
Pacific Coast ◽  
West Indian ◽  
West Indians ◽  
Immigrant Community ◽  
The West ◽  
United Fruit Company ◽  
The Pacific ◽  
The Creation ◽  
The Government

The creation of the new banana enclave on Costa Rica's Pacific coast in the 1920s marks a significant watershed in the social and political history of race relations in the country. The culminating event in what was a lengthy battle over the composition of the workforce on the new plantations was the signing of the 1934 banana contract between the government of Costa Rica and the United Fruit Company. In addition to allowing for the continued growth of the industry in Costa Rica, the agreement took aim at the West Indian immigrant by prohibiting “people of colour” from working for United Fruit on the Pacific coast. Subsequent to the agreement, the state made a conscious effort to force the integration of the West Indian community. The government closed English schools, pushed farmers off their land, and deported West Indians in order to purge the province of Limón of people who were not citizens, but who belonged to a well-established immigrant community. As a result, resident West Indians were forced to re-examine their relationship with the country and they engaged in a protracted struggle to overcome heightened levels of discrimination.

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