000			03893cam a22004338i 4500
001			21854719
003			OSt
005			20260418154719.0
008			201229s2021 enk b 001 0 eng
010			_a 2020055275
020			_a9781108838917 _q(hardback)
020			_a9781108969079 _q(paperback)
020			_z9781108979160 _q(epub)
035			_a21854719
040			_aDLC _beng _erda _cIRDP
042			_apcc
043			_af-nr---
050	0	0	_aBL2470.N5 _bJ36 2021
082	0	0	_a200.966 91 JAN _223
100	1		_aJANSON, MARLOES _eauthor.
245	1	0	_aCROSSING RELIGIOUS BOUNDARIES _bISLAM,CHRISTIANITY AND YORUBA RELIGION' IN LAGOS NIGERIA _cMARLOES JANSON,SOAS UNIVERSITY OF LONDON
263			_a2105
264		1	_aCAMBRIDGE; _aNEW YORK: _bCAMBRIDGE UNIVERSITY PRESS _c2021.
300			_apages cm.
336			_atext _btxt _2rdacontent
337			_aunmediated _bn _2rdamedia
338			_avolume _bnc _2rdacarrier
490	0		_aThe international African library
504			_aIncludes bibliographical references and index.
505	0		_aIntroduction: Reforming the study of religious reform -- The religious setting : Muslim-Christian encounters in Nigeria -- Moses is Jesus and Jesus is Muhammad : the Chrislam movement -- Pentecostalizing Islam? : Nasrul-Lahi-il Fatih Society of Nigeria (NASFAT) -- Reviving 'Yoruba religion' : the Indigenous Faith of Africa (IFA), Ijo Orunmila Ato -- Beyond religion : the Grail Movement and Eckankar -- Conclusion: Towards a new framework for the study of religious pluralism.
520			_a"Welcome to Lagos; here everything is possible' were the words with which my research collaborator Dr Mustapha Bello greeted me when I first arrived in Nigeria's former capital in 2010. That 'everything is possible' in this megacity, I soon discovered when we drove by a three-storey building that, as Mustapha pointed out to me, hosted a mainline church, a Pentecostal church, and a mosque. Although he described himself as a 'die-hard Muslim', Mustapha did not seem to have any problem with a mosque sharing the same space with a church. Underlining the pragmatism that characterizes Lagosians, he argued that this was an 'economic use of space'. While in this particular building different religious institutions occupied different floors, I also came across movements mixing Islam and Christianity, sometimes in interaction with 'Yoruba religion',1 during the course of my nine-month ethnographic field research in Lagos"-- _cProvided by publisher.
520			_a"Welcome to Lagos; here everything is possible' were the words with which my research collaborator Dr Mustapha Bello greeted me when I first arrived in Nigeria's former capital in 2010. That 'everything is possible' in this megacity, I soon discovered when we drove by a three-storey building that, as Mustapha pointed out to me, hosted a mainline church, a Pentecostal church, and a mosque. Although he described himself as a 'die-hard Muslim', Mustapha did not seem to have any problem with a mosque sharing the same space with a church. Underlining the pragmatism that characterizes Lagosians, he argued that this was an 'economic use of space'. While in this particular building different religious institutions occupied different floors, I also came across movements mixing Islam and Christianity, sometimes in interaction with 'Yoruba religion',1 during the course of my nine-month ethnographic field research in Lagos"-- _cProvided by publisher.
650		0	_aReligious pluralism _zNigeria _zLagos.
651		0	_aLagos (Nigeria) _xReligion.
776	0	8	_iOnline version: _aJanson, Marloes. _tCrossing religious boundaries _dCambridge ; New York : Cambridge University Press, 2021 _z9781108979160 _w(DLC) 2020055276
906			_a7 _bcbc _corignew _d1 _eecip _f20 _gy-gencatlg
942			_2ddc _cBOOKS
999			_c9154 _d9154