| Abstract | In African societies where HIV and AIDS are widespread, counselling is being used in an attempt to control people's sexual relationships and has become an important
industry. Counselling is centrally placed in many AIDS-related policies in Botswana and is sponsored by both the government and religious organisations. Within the broad
spectrum of Christianity, Pentecostal churches are very active. They emphasise the refashioning of relationships by mediating moral imperatives and by engaging with
psychological knowledge on personal behaviour and on techniques of counselling in a changing context of sexuality. This paper explores the significance of religious
counselling in terms of the disciplining effects concerning personal behaviour and the ways in which this form of communication is generating a wider interest in this society.
This is particularly attractive to members of the educated classes who are engaging with Pentecostal counselling as a way of refashioning their domain of intimate
relations. Yet, it does not only provide informed ideas on intimate relations - being often one of the proclaimed objectives of counselling - it also produces a
communication about intimate matters that is intended to inform a critique of sociocultural conventions. This is a counter-cultural dynamic of counselling, which has been
little noticed in the academic study of counselling practices in Africa. an attempt to control people's sexual relationships and has become an important
industry. Counselling is centrally placed in many AIDS-related policies in Botswana and is sponsored by both the government and religious organisations. Within the broad
spectrum of Christianity, Pentecostal churches are very active. They emphasise the refashioning of relationships by mediating moral imperatives and by engaging with
psychological knowledge on personal behaviour and on techniques of counselling in a changing context of sexuality. This paper explores the significance of religious
counselling in terms of the disciplining effects concerning personal behaviour and the ways in which this form of communication is generating a wider interest in this society.
This is particularly attractive to members of the educated classes who are engaging with Pentecostal counselling as a way of refashioning their domain of intimate
relations. Yet, it does not only provide informed ideas on intimate relations - being often one of the proclaimed objectives of counselling - it also produces a
communication about intimate matters that is intended to inform a critique of sociocultural conventions. This is a counter-cultural dynamic of counselling, which has been
little noticed in the academic study of counselling practices in Africa.
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