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From the early days of Christianity in Sub-Saharan Africa, a Eurocentric view of Christian teaching was a primary tool in the subjugation and domination of native populations. Since 1921 Kimbanguism, an African Initiated Church, has advocated a reconstruction of Blackness by appropriating the parameters of Christian identity. The prophet Simon Kimbangu, the founder of the movement, has inspired 17 million followers with Pan-African messages of political and spiritual liberation. The Spurned Race is the first comprehensive study of Kimbanguism since the pioneering books of the 1980s. The son of a Kimbanguist pastor, Gampiot uses his inside resources to offer new sociological and theological analyses of the church’s interpretation of and signification on the Christian bible. The Spurned Race provides a unique and important look at the independent nature of early African Christian prophetic movements.

From the early days of Christianity in Sub-Saharan Africa, a Eurocentric view of Christian teaching was a primary tool in the subjugation and domination of native populations. Since 1921 Kimbanguism, an African Initiated Church, has advocated a reconstruction of Blackness by appropriating the parameters of Christian identity. The prophet Simon Kimbangu, the founder of the movement, has inspired 17 million followers with Pan-African messages of political and spiritual liberation. The Spurned Race is the first comprehensive study of Kimbanguism since the pioneering books of the 1980s. The son of a Kimbanguist pastor, Gampiot uses his inside resources to offer new sociological and theological analyses of the church’s interpretation of and signification on the Christian bible. The Spurned Race provides a unique and important look at the independent nature of early African Christian prophetic movements.

En 2009, lors de la visite du Pape en Angola, les Kimbanguistes portugais se sont préparés à recevoir Simon Kimbangu Kiangani, le chef spirituel de l'Église (qui vit en République démocratique du Congo). Selon les Kimbanguistes eux-mêmes, Lisbonne est aussi marginale pour l'Europe que Bethléem l'était pour l'Empire romain ou que N'kamba l'était pour le Congo belge lorsque, respectivement, Jésus Christ et Simon Kimbangu sont nés. Bien qu'ils ne fassent pas de prosélytisme actif et n'aient pas recours à des arguments de « mission inversée », les Kimbanguistes maintiennent que l'Europe abrite un vaste nombre de personnes « marginalisées » en quête d'une nouvelle spiritualité. Dans le cadre d'une analyse de l'événement de Lisbonne, dans cet article, nous discutons de la dialectique entre le « centre » et la « périphérie » (N'kamba et le Portugal) et suggérons que la religion kimbanguiste doit être simultanément considérée comme un mécanisme grâce auquel les Africains réaffirment une présence dans la diaspora et comme un moyen d'orienter les efforts visant à renforcer leur centre spirituel en Afrique. In 2009, as the Pope visited Angola, the Portuguese Kimbanguists prepared themselves to receive Simon Kimbangu Kiangani, the spiritual Chief of the Church (living in the Democratic Republic of Congo). According to Kimbanguists themselves, Lisbon is as marginal to Europe as Bethlehem was to the Roman Empire or N'kamba was to the Belgian Congo when, respectively, Jesus Christ and Simon Kimbangu were born. While they are not active proselytizers and do not use \"reverse mission\" arguments, Kimbanguists insist that Europe hosts a vast amount of \"marginalized\" people in need of a fresh spirituality. Analysing the Lisbon event, in this paper the authors discuss the dialectics between \"centre\" and \"periphery\" (N'kamba and Portugal) and suggest that the Kimbanguist religion must be simultaneously regarded as a mechanism by which Africans reaffirm a presence in the diaspora as well as being a means to orient efforts aimed at reinforcing their spiritual centre in Africa.

Nkamba-Van Wyk set up the Talking Beads Academy in 1997, with the aim of keeping local traditions alive and providing employment for South African women. Women from rural areas, working in cooperatives, form the majority of the organization's membership. By 1999, Talking Beads had trained so many women that the local market for their products became saturated, and the company decided to move into exporting. At the outset, they experienced problems because the established business community assumed that, as women, they would lack the qualities necessary to operate successfully, and therefore did not wish to risk investing in their business. Although Talking Beads managed to raise enough money from sales to train rural women in product development and basic skills, they need help with training in management, marketing and exporting to ensure the company's long-term survival.