The Second Religious Globalization in Africa: Changes in the Religious Landscape and the Consequences for Social Peace: The Case of Cameroon
This article describes the changes in the religious landscape in Africa - on both the Christian and the Muslim sides - using the example of Cameroon, with the objective of determining the eventual implications that these changes can have for social peace in Africa. The country has seen a shift from...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2017]
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| In: |
International review of mission
Year: 2017, Volume: 106, Issue: 2, Pages: 261-267 |
| IxTheo Classification: | AD Sociology of religion; religious policy AF Geography of religion BJ Islam CA Christianity KBN Sub-Saharan Africa |
| Further subjects: | B
Islam
B Peace B Fulani B Radicalization B Christianity B Globalisation |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 245 | 1 | 4 | |a The Second Religious Globalization in Africa |b Changes in the Religious Landscape and the Consequences for Social Peace: The Case of Cameroon |c Samuel Désiré Johnson |
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| 520 | |a This article describes the changes in the religious landscape in Africa - on both the Christian and the Muslim sides - using the example of Cameroon, with the objective of determining the eventual implications that these changes can have for social peace in Africa. The country has seen a shift from planned and controlled evangelization and Islamization carried out by recognized political and religious authorities, to evangelization and Islamization done by individuals who, even though they represent religious currents recognized around the world, act autonomously. The religious landscape has consequently changed fundamentally on the geographical level: moving from the usual cleavage between the Christian South and the Muslim North to a total breakdown in ethno-regional religious territories. The same thing can be observed for various Christian denominations, which are no longer confined to their historic ethno-regional territories. Religious organizations are now set up in an anarchic manner. All of this is taking place in a fragile local and regional environment which could, as argued here, present a genuine threat to social peace in Cameroon. | ||
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