This fascinating and unique book is the result of Devaka Premawardhana’s journey of nearly one year to explore the local response to the recent arrival of Pentecostal churches in northern Mozambique. The chosen location for his fieldwork was the Maúa district, an area in the Niassa province and home to theMakhuwa-speaking people. Although focused on a short period of time between 2011 and 2012, Faith in Flux is an account about movement, not linear and straightforward movement, but rather movement that is circular and complex. Contrary to conventional narratives about the universal rise of Pentecostal conversions, Premawardhana finds a distinctive dynamic in the Maúa district, where “churches [are] arriving, but without always thriving” (10). According to the author, Maúa is home to four Pentecostal congregations of the African Assembly of God (ADA), which arrived from Zimbabwe in 1992, and the Evangelical Assembly of God (EAD), which was brought by Brazilian missionaries in 2001. Both churches seem to be in continuous flux. After a steady decline in the number of its attendees, the EAD—operating in Maúa town—managed to revive its ministry during the author’s fieldwork year. Yet, Premawardhana chose to focus more on the rural areas of the Maúa district, where the ADA is more prominent. Most of his ethnographic material was collected in the village of Kaveya (population 700). Jemusse and Fatima’s mudhut compound served as his headquarters.His hosts were especially wellsuited for this enterprise, as they were among themost earnest participants in Kaveya’s ADA church, and Jemusse also held a low-level leadership position, which connected him both to the Makhuwa community and to the church. Premawardhana brilliantly brings together religion and migration in what he identifies as a Makhuma culture of mobility, a historical experience and cultural practice based on the move. According to him, this culture of mobility has its particularities. It is, for starters, circular mobility. To explain such circularity, Premawardhana recalls the Makhuwa foundational myth of Mount Namuli, in which Namuli is considered both a place of origin and a final destination for the Makhuwa. “Upon death, the munepa (spirit) of a

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Devaka Premawardhana。相信流量。莫桑比克农村的五旬节主义和流动性。费城：宾夕法尼亚大学出版社，2018 年。232 页。注释。参考文献。指数。致谢。49.95 美元。纸。ISBN 9780812249989。

这本引人入胜且独特的书是 Devaka Premawardhana 近一年的旅程的结果，他探索了当地对最近莫桑比克北部五旬节教会到来的反应。他选择的实地考察地点是 Maúa 区，这是尼亚萨省的一个地区，是讲马库瓦语的人的家园。虽然聚焦于2011年至2012年间的短暂时间，但《Faith in Flux》是关于运动的叙述，不是直线和直接的运动，而是循环复杂的运动。与有关五旬节皈依普遍兴起的传统叙述相反，Premawardhana 在 Maúa 地区发现了一种独特的动态，在那里“教会[正在]到达，但并不总是蓬勃发展”（10）。据作者介绍，Maúa 是 1992 年从津巴布韦抵达的非洲上帝大会 (ADA) 和 2001 年由巴西传教士带来的福音派上帝大会 (EAD) 的四个五旬节会众的所在地。通量。在参加者人数稳步下降之后，在 Maúa 镇运营的 EAD 设法在作者的实地考察年期间恢复了其事工。然而，Premawardhana 选择更多地关注毛阿区的农村地区，那里的 ADA 更为突出。他的大部分民族志资料是在 Kaveya 村（人口 700）收集的。Jemusse 和 Fatima 的泥屋大院是他的总部。他的主人特别适合这个企业，因为他们是 Kaveya 的 ADA 教堂中最热心的参与者之一，Jemusse 还担任低级领导职位，这使他与 Makhuwa 社区和教会都有联系。Premawardhana 将宗教和移民巧妙地结合在了他认为的 Makhuma 流动文化中，这是一种基于迁徙的历史经验和文化实践。据他介绍，这种流动性文化有其特殊性。首先，它是循环流动性。为了解释这种循环，Premawardhana 回顾了纳穆里山的马库瓦基础神话，其中纳穆里被认为是马库瓦的起源地和最终目的地。“死后，一个人的 munepa（精神）基于搬迁的历史经验和文化实践。据他介绍，这种流动性文化有其特殊性。首先，它是循环流动性。为了解释这种循环，Premawardhana 回顾了纳穆里山的马库瓦基础神话，其中纳穆里被认为是马库瓦的起源地和最终目的地。“死后，一个人的 munepa（精神）基于搬迁的历史经验和文化实践。据他介绍，这种流动性文化有其特殊性。首先，它是循环流动性。为了解释这种循环，Premawardhana 回顾了纳穆里山的马库瓦基础神话，其中纳穆里被认为是马库瓦的起源地和最终目的地。“死后，一个人的 munepa（精神）