By Olaf Stapledon

During this paintings written in 1941, on the such a lot scary element of global warfare II, Stapledon initiatives separate futures for humanity, based no longer at the final result of that exact clash yet at the failure or good fortune of a destiny "Tibetan Renaissance" to persuade the mood and beliefs of the militaristic Russian and chinese language empires that threaten it. one of many futures contains world wide chinese language imperialism and next degeneration and extinction of the human race, not able to safeguard itself opposed to rapidly evolving rats. the opposite leads to overthrowing the empires and production of a global socialist utopia.

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49 Noting that the meaning of “Africa” and the meaning of “the West” are never Àxed but emerge only in relation to each other, Rita Abrahamsen argues that the civilisation and legitimisation of colonial rule in Africa depended on the perceived barbarism of Africans (“African Studies and the Postcolonial Challenge”, African Affairs, 102, 2003, 196). Similarly, “oppressed” and “liberated” have functioned as relational terms in the history of Western feminism. 47 religion and gender in africa 23 to “give voice” to those who might otherwise remain unheard in order to challenge deÀnitions of the “Other” imposed “from above” with those that emanate “from below”.

68 See Hodgson and McCurdy, “Introduction”, 16. Ortner argues that when women in ethnography were not seen as “pawns in a male game” they were viewed as “wholly different” from men, and perhaps even “morally better” than men (Making Gender, 16). 69 Cornwall, “Introduction”, 1. These representations of African women, she continues, provide “powerful social imaginaries that capture a longing equally rooted in western feminist experience: the possibilities of combining motherhood with career, autonomy with connectedness” (2).

10 Third, some scholars see religious conversion as representing a watershed moment in the lives of charismatic and Pentecostal Christians. A key feature of the conversion process is testimony, often accompanied by glossolalia (speaking in tongues), after which converts are described as dividing their lives into pre- and post-conversion periods. Some writers emphasise this point more than others. Droogers, for example, describes the conversion experience as “a primal or proleptic spiritual experience 7 Rosalind Hackett, “The Gospel of Prosperity in West Africa”, in Richard H.

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