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’s blessings to the community. Similarly, pastors spoke of church leaders as people who would develop a strong institutional church structure that would channel God’s anointing to an obedient congregation. The church structure could then be ‘branded’ and exported overseas to bring further prosperity to Fiji. Entrepreneurial pastors, in short, were making use of bridge-actions to create
morality that are used to govern intimate behaviours, ethical judgements, and their public manifestations’ (Morgan and Roberts 2012 : 242). Moral regimes are related to reproductive governance, which is based on the mechanisms through which different historical configurations of actors – such as state institutions, churches, donor agencies, and non-governmental organisations (NGOs) – use legislative controls, economic inducements, moral injunctions, direct coercion, and ethical incitements to produce