Noted anthropologist Richard Werbner writes a sensitive ethnography examining Charismatic Christians in Botswana – or more specifically, an ‘Apostolic’ congregation that is part of those independent churches in Southern Africa known as ‘Zionist and Apostolic’ churches. Holy Hustlers includes a documentary DVD about Eloyi Apostolic Church in Gaborone, now Conollius [Cornelius] Apostolic Church, formed after a split in 2007 from a church founded in rural Botswana in 1955. It describes how young African prophets operate in the context of continuous religious change and examines the processes they use to engage patients seeking ‘prayer, diagnosis, prescription and exorcism’ (p. 208). It also describes how this process of religious innovation and continuity breeds schism and power struggles, also a characteristic of Pentecostals. In his creative thick descriptions, Werbner reflects on meanings drawn out of observed ritual performance and his cinematic experience.

The main thrust of the church is healing, exorcism, prophecies, moral guidance, and the interpretation of dreams and visions. The Gaborone church is led by Archbishop Boitshepelo, son of the founder, who tries to incorporate modern urban strategies into his ministry, causing continuous conflict between him and his father, who lives in the village and is more conservative in his approach. Within the church are young prophets whose streetwise behavior appears incongruous with their faith, as does their combination of ‘holiness’ and what Werbner terms as ‘hustling’. Though not considered leaders, their role is to intercede on behalf of their ‘patients’, diagnose, and prescribe solutions. At a time of heightened anxieties brought about by poverty, witchcraft, HIV/AIDS, and other illnesses, people seek answers from these urban prophets and, in the process, some become members of their church.

Werbner describes how the prophets help people and their ability to momentarily feel the pain of others. Ironically, this contrasts with those who view them as ‘wholly autonomous, self-seeking, self-interested . . . [who] hustle others for personal gain’ (p. 2). Despite these negative perceptions, these prophets put themselves in constant danger as part of their quest to free people from different physical, emotional, and spiritual ailments and this makes them truly vulnerable. In one clip of the film, the prophets are invited to a house under satanic attack. As they arrive, a sense of expectation arises and impromptu prayers and ecstatic singing, clapping, and dancing accompany their presence. The household spiritual cleansing ends when the prophets discover a snake in the house that is killed. Such occasions not only make them popular but cause people to visit their church in search for answers.

Werbner brings many strengths to his discussion of religious innovation. His fluency in Setswana allows him to have a deep understanding of the use of language during consultations and prayer. In an ever-changing African context, he argues for ‘a better understanding of shifts in rhetoric; of how problematic the power of the word becomes and what are the new words of power’ (p. 15). His descriptions of the spiritual activities of the Apostolic prophets show his ability to empathize. Rather than dismissing their beliefs as fraudulent or suspicious, he recognizes that, though their activities may seem alien or syncretistic to some readers, through song and sincerity in prayer these Apostolics show a real Christian ethic (p. 6).

The parallels with Pentecostalism in other parts of the world are apparent too, as Werbner compares his research with that of Thomas Csordas (The Sacred Self, 1994) among New England Catholic Charismatics. Werbner's dialogue with scholarly texts on religious innovation and culture in the region brings a particular level of richness to his text. He also takes ethnography to another level through the rigorous exercise of combining text and film. He may not have given enough emphasis to the film in the text itself; although the film is termed ‘the father of the book’ (p. 205), he leaves his reflection on it until the end. While his analysis of the church activities is authoritative through his exposure to the people and their language, he may at times risk misinterpreting his subjects’ use of language or spiritual experience by missing cultural nuances that an African scholar might notice. Some of these spiritual practices and experiences described in text or film clips relate to only one particular time and can only interpret a momentary experience. As this book is about religious innovation, change can happen at any time within these churches in an attempt to break with the past.

This book is an important study for all those interested in religious plurality and change in African Christianity, immensely enriched by a sympathetic outsider's perspective.