In the spring of 1921, a young Kongo prophet named Simon Kimbangu launched a revival that won thousands of followers and posed a growing threat to Belgian rule in the Congo. This article examines the dynamic confluence of the Kimbanguist revival and the spread of Garveyism along the west coast of Africa. Scholarly treatments of Kimbanguism have not satisfactorily explained this connection, in large part because Garveyism has been traditionally miscast as an American-centered doctrine of immediate liberation rather than a malleable and portable diasporic movement that acquired a uniquely African cast as a result of its spread through the subcontinent. In the Belgian Congo, Garveyism provided an organizational spark that aided the emergence of Kimbangu's church. Perhaps more consequentially, the spread of Garveyism through the region facilitated the emergence of rumors that conditioned the manner in which both Africans and Europeans perceived and responded to the revival. Viewing Garveyism from this perspective helps us understand why it was such a vibrant politics during the interwar period. It also suggests the broader utility of diasporic identifications and ideas as potentially emancipatory materials for local politics making.

中文翻译：

---

第一次世界大战后非洲的金班古主义、加维主义和造反造谣

1921 年春天，一位名叫西蒙·金班古的年轻刚果先知发起了一场复兴，赢得了数千名追随者，并对比利时在刚果的统治构成了越来越大的威胁。本文考察了金班古主义复兴与加维主义在非洲西海岸传播的动态融合。对 Kimbanguism 的学术处理并没有令人满意地解释这种联系，这在很大程度上是因为 Garveyism 在传统上一直被错误地认为是一种以美国为中心的立即解放学说，而不是一种具有延展性和便携性的散居运动，由于其传播而获得了独特的非洲类型。次大陆。在比属刚果，加维主义为金班古教会的出现提供了组织上的火花。也许更重要的是，Garveyism 在该地区的传播促进了谣言的出现，这些谣言决定了非洲人和欧洲人对复兴的看法和反应方式。从这个角度看待加维主义有助于我们理解为什么在两次世界大战期间它是如此活跃的政治。它还表明，侨民身份认同和思想作为地方政治制定的潜在解放材料具有更广泛的效用。