Pentecostal Pan-Africanism and Ghanaian Identities in Thé Transnational Domain

'Beyond the rivers of Ethiopia': Pentecostal Pan-Africanism and Ghanaian identities in the transnational domain Dijk, R.A. van Citation Dijk, R. A. van. (2004). 'Beyond the rivers of Ethiopia': Pentecostal Pan-Africanism and Ghanaian identities in the transnational domain. In African dynamics (pp. 163-189). Leiden: Brill. Retrieved from https://hdl.handle.net/1887/9615 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/9615 Note: To cite this publication please use the final published version (if applicable). 'Beyond the rivers of Ethiopia': Pentecostal Pan-Africanism and Ghanaian identities in thé transnational domain Rijk van Dijk Rev. Mensa Otabil, the founder of the International Central Gospel Church in Accra, is considered an influential représentative of a new Pentecostal-inspired Pan-Africanist ideology. His book 'Beyond thé Rivers of Ethiopia ' lays thé foundations of a Pentecostal Liberation Theology that proclaims a Christiamzed sequel to Pan-Africamsm. Operating from Ghana, his ideas for Africa and for 'black consciousness' have spread to Ghanaian migrant commumties Worldwide. While Otabil has been successful in transforming ownership of the intellectualist production of Pan-Afncanism by tailoring it to thé needs of thé ordinary Pentecostal believer, it has not been adopted so extensively among all Ghanaian migrant communities in the West. By exploring Ghanaian migrant communities and their Pentecostal churches in the Netherlands, where the staunch identity politics of the Dutch government leave little room for thé assertive proclamation of 'Africanness ', this chapter demonstrates that Otabil 's ideas do not act as a main source of inspiration everywhere in the Ghanaian diaspora. Introduction The émergence m various parts of Sub-Saharan Africa of a thriving literature of religions tracts, booklets and pamphlets — mostly of a Christian nature — has Pentecostal Pan-Africanism and Ghanaian identities 165 164 Van Dijk been noted by many authors (see Meyer 1995, 1999, Ellis & Ter Haar 1998, sight, be interpreted as religion and Christian morality filling a void that the Gifford 1998, Maxwell 1998, 2001, Van Dijk 1997, 2001a). This literature is steadily reducing legitimacy of state and other civil organizations is leaving sold or sometimes handed out for free in bookshops, at market Stalls or among behind. the many church congrégations that have sprung up particularly in urban areas. In Ghana, many books of these diverse genres have been written by founder- Some churches, and certainly not only the established mission churches, have leaders of the new Pentecostal churches that have emerged over the last two their own printing presses and publishing houses that are responsible for decades in the country. Rev. Mensa Otabil, the leader and founder of the highly producing many of these publications in addition to their own regulär church- successful International Central Gospel Church in Accra, is considered one of related Journals. In West Africa, countries such as Ghana and Nigeria are known the most influential représentatives of this group of renowned religious leaders. for the activities of a particular brand of Christianity m this field: the new He is considered by many to be the 'Rabbi to the Nation' because of his sharp charismatic Pentecostal churches. These churches represent the fastest growing and moral pronouncements against the Ghanaian government. Like many of his form of Christianity in this part of Africa and many scholars have observed their colleagues, hè has written a number of booklets dealing with Pentecostal truths dominance in the public sphère and in the public media (Hackett 1998, Meyer bearing such titles as 'Four Laws of Productivity' and 'The Why, What, How, 2001, Marshall-Fratani 1998, Van Dijk 2001e) where they actively broadcast When and Where of Giving', all of which have been published by Altar 2 their religious messages on radio and télévision, produce glossy brochures in International, the publishing house connected to his church. which their victorious nationwide spread is portrayed and publish books However, he has also published a remarkable pièce entitled 'Beyond the discussing their religious and moral creeds. Rivers of Ethiopia: A Biblical Révélation on God's Purpose for the Black Race' These books and tracts comprise several distinct genres ranging from a (Otabil 1992). It is exceptional in comparison with all the other genres of 'confession' literature of conversion expériences to testimonies of personal literature that have emerged in these Pentecostal circles in that it represents a journeys mto the dark world of evil and occult powers (and the author's relatively new and Pentecostal-inspired Pan-Africanist ideology. In it, Otabil victorious re-emergence) to highly theological treatises concerning certain lays the foundations for what has been called an 'Evangelical Pentecostal Biblical truths and dogmas. Populär fascination with this literature often focuses Liberation Theology' (Larbi 2001: 349) which proclaims a highly Christianized on booklets that describe the author's highly mystical and emotional Pan-Africanist sequel to the ideas of Fanon, DuBois and, more recently, Gilroy confrontations with a demonic world of witchcraft and evil spirits.' Sometimes (1993). In a critique of Mudimbe's Idea of Africa (1994), Davies has placed this replète with details about the nocturnal activities of witches and their hideous book alongside Appiah's In My Father's House (1992) as works that display a assaults on the normal order of society or the writer's réputation in daily life, different sensibility with regard to the meaning of present-day African books of this genre tend to reveal a society's nightmares and anxieties in a philosophical thought (Davies 1998). The 'cunning aim' (as Davies calls it) of world füll of uncertainties. Particularly in the West African setting, all this these books is not to replace the white colonial library or the white Bible, nor to 3 literature is transmitting a moral and socio-political message in a context where glorify 'Egypt' in a Bernalian sensé, but to rework them and re-inscribe an increasmg pressure is being exerted on the legitimacy of the authonty wielded essential black présence into these texts. Without such a présence, libération or by such institutions as the state, chieftaincy, established mission churches or messianic hope would never have corne into existence. family elders. Although much of this literature is not explicitly political in focus In the present global context of increasing marginalization of Africa, such or nature, it is not difficult to see the ways in which it turns matters pertaining to notions of 'black pride' appear to be appealing to many. Operating from Ghana, moral authority and power in social life into issues of Christian or even Otabil has been preaching his message for Africa and for 'black consciousness', Pentecostal beliefs, truths and points of view. Booklets and pamphlets that as hè calls it, not only in many parts of the continent but also in the Ghanaian speak out agamst involvement in occultism, witchcraft and moral laxity do so in migrant communities in the United Kingdom and the United States where his a West African context in which holders of power have increasingly become ideas have starled circulating among some of the Black American communities suspected of dealing with hidden forces, of being involved in exploitative and self-serving 'crooked' relations and machinations. This literature can, at first 2 See Van Dijk (1999) for a discussion of the idea of a Pentecostal economy 3 ' The best-known examplc of this genre is Emmanuel Eni's Dehvered jrom the Powers See Van Binsbergen (1997) foi an extensive discussion of Martin Bernal's work on the ofDarkness (Ibadan, Scnpture Union Piess, 1987). Black Athena hypothesis. ir Pentecostal Pan-Africamsm and Ghanaian identifies 167 166 Van Dijk in places such as New York. Crucial to an understanding of his popularity is the fact that works such as those of Otabil and Darkwah for instance, offer a Christianized re-appropriation of Afro-centric ideas capable of achieving two things at the same time: a new ownership of longer datmg but highly intellectual and secular Pan-Afncan ideals, and a critical confrontation with Western 'book knowledge' as it is often pejoratively called and to which many Afncans have become mcreasingly exposed through the global spread of formai éducation. In emphasizing divine wisdom and inspiration in the appropriation of Afro-centric ideals, a unity of Afncans is proclaimed on the basis of spiritual empowerment by heavenly forces. In this chapter I explore the significance of this work for and within Ghanaian Pentecostalism, and its spread to various parts of Africa and beyond. The relationship between the Ghanaian diaspora and the global spread of Ghanaian Pentecostalism is evident and has been substantiated by recent research. However, ideas of Pentecostal Pan-Africanism are not equally vibrant among all Ghanaian migrant communities in the West. By exploring Ghanaian migrant communities and their Pentecostal churches m the Nemerlands, this chapter demonstrates that these ideas are not considered a main source of inspiration everywhere in the Ghanaian diaspora. It examines the relative success of Mensa Otabil's Pan-Africamst message in Ghana and its marked absence in the life of the Ghanaian diasporic Community in the Netherlands. It argues that staunch identity politics by the Dutch government, in this particular case, have left little room for the assertive proclamation of 'Africaness'. Interestingly, the Dutch government has recently celebrated 300 years of diplomatic relations with Ghana and plans to erect a 'slave monument' as a hen de mémoire of the Dutch rôle in the slave trade, but its identity politics appear to be obfuscating Otabil's appeal. Identity has become too much of a contested terrain for Ghanaians, a contestation m which any référence to Pan-Afncanisl notions is not considered helpful to their community's cause in the multicultural society of the Netherlands.

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