AbstractDie Welt des Islams focuses on the history, religion and culture of Muslim societies across the world from the eighteenth century to the present. The peer-reviewed journal welcomes contributions in English, French and German from all relevant academic disciplines. Research articles and extensive book reviews offer a broad scholarly view of the field of Islam; in-depth thematic issues are devoted to relevant historical and contemporary problems.
Originally established in 1913, Die Welt des Islams is found in the world’s major research libraries. By the breadth of its geographical as well as thematic perspectives, the journal is unrivalled in its field and an essential resource for those who wish to stay on top of their discipline.
AbstractIslamic Africa is a peer-reviewed, multidisciplinary, academic journal published online and in print. Incorporating the journal Sudanic Africa, Islamic Africa publishes original research concerning Islam in Africa from the social sciences and the humanities, as well as primary source material and commentary essays related to Islamic Studies in Africa. The journal’s geographic scope includes the entire African continent and adjacent islands. The Islamic Africa encourages intellectual excellence and seeks to promote scholarly interaction between Africa-based scholars and those located institutionally outside the continent.
AbstractIslamic Africa is a peer-reviewed, multidisciplinary, academic journal published by Northwestern University Press in collaboration with the Institute for the Study of Islamic Thought in Africa (ISITA), based at Northwestern University, Evanston. The journal incorporates Sudanic Africa, retaining its focus on historical sources, bibliographies, and methodologies. Islamic Africa promotes interaction between scholars of Islam and Africa across all continents and across historical periods. We welcome papers on any aspect of Islam and Muslim life pertaining to Africa and/or Africans from the humanities and the social sciences, especially those originating from the African continent.
AbstractThe Journal for Islamic Studies is a peer-reviewed journal committed to the publication of original research on Islam as culture and civilization. It particularly welcomes work of an interdisciplinary nature that brings together history, religion, politics, culture and law. The Journal has a special focus on Islam in Africa, and on contemporary Islamic Thought. Contributions that display theoretical rigour, especially work that link the particularities of Islamic discourse to the enterprise of knowledge and critique in the humanities and social sciences, will find JIS to be receptive to such submissions.
AbstractJournal of Muslim Minority Affairs is a peer reviewed research journal produced by the Institute of Muslim Minority Affairs (IMMA) as part of its publication programme. Published since 1979, the journalhas firmly established itself as a highly respected and widely acclaimed academic and scholarly publication providing accurate, reliable and objective information.
Journal of Muslim Minority Affairs provides a forum for frank but responsible discussion of issues relating to the life of Muslims in non-Muslim societies. The journalhas become increasingly influential as the subject of Muslim minorities has acquired added significance. About 500 million Muslims, fully one third of the world Muslim population of 1.5 billion, live as minorities in 149 countries around the globe. Even as minorities they form significant communities within their countries of residence. What kind of life do they live? What are their social, political and economic problems? How do they perceive their strengths and weakness? What above all, is their future in Islam and in the communities of their residence? The journal explores these and similar questions from the Muslim and international point of view in a serious and responsible manner.
Journal of Muslim Minority Affairs is the only scholarly journal studying Muslim communities in non-Muslim societies. It provides a wealth of information about these communities that cannot be found anywhere else in documented form. The journal has opened up a new area of specialisation in minority studies with original articles addressing the minority condition from the historical, demographic, social and economic perspective. Our research interests extend to include non-Muslim minorities living in Muslim societies, interfaith dialogue to promote understanding and the study of Muslim minority women, the minorities’ minority. The journal has indeed pioneered the way in examining theoretical and conceptual issues that define and explain the minority experience.
AbstractThe Journal of Religion in Africa, founded in 1967 by Andrew Walls, is interested in all religious traditions and all their forms, in every part of Africa, and it is open to every methodology. Its contributors include scholars working in history, anthropology, sociology, political science, missiology, literature and related disciplines. It occasionally publishes religious texts in their original African language.
Presenting a unique forum for the debate of theoretical issues in the analysis of African religion past and present, the Journal of Religion in Africa also encourages the development of new methodologies. It reviews a very wide range of books and regularly publishes longer review articles on works of special interest. It prides itself on being highly international and is the only English-language journal dedicated to the study of religion and ritual throughout Africa. In an effort to highlight emerging themes in the study of religion in Africa, and promote the outstanding work of younger scholars, it regularly publishes special issues on current topics.
European Science Foundation Ranking A.
AbstractThe Journal of Religion in Africa was founded in 1967 by Andrew Walls. In 1985 the editorship was taken over by Adrian Hastings, who retired in 1999. It is interested in all religious traditions and all their forms, in every part of Africa, and it is open to every methodology. Its contributors include scholars working in history, anthropology, sociology, political science, missiology, literature and related disciplines. It occasionally publishes religious texts in their original African language. Presenting a unique forum for the debate of theoretical issues in the analysis of African religion past and present, it also encourages the development of new methodologies. It reviews a very wide range of books and regularly publishes longer review articles on works of special interest. The Journal of Religion in Africa prides itself on being highly international and is the only English-language journal dedicated to the study of religion and ritual throughout Africa.
AbstractSudanic Africa was an international academic journal devoted to the presentation and discussion of historical sources on the Sudanic belt, published in sixteen volumes between 1990 and 2007. It has now been succeeded by the electronic journal Islamic Africa, published by Northwestern University Press from 2010 (the first issue is available in open access).
Sudanic Africa was concerned with the area between the Sahara and the Bay of Niger, the Atlantic and the Indian Oceans. The journal presented historical sources relating to our field of interest in the original language and in translation, with comments.
Abdul, Musa. “The Role of Abraham in the Formation of Islam.” Orita: Ibadan Journal of Religious Studies 8, no. 1 (1974): 58–70.
AbstractThe Islam in Africa Conference held in Nigeria in November 1989 covered diverse themes: education, economy, information, the sharia, 'dawa' and Muslim minorities. Suleimanu Kumo, Muri Okunola, Auwalu Hamisu Yadudu and Mohammed Bakari discussed the sharia in Nigeria and East Africa. Papers on the history of Islamic education, resistance to Western education, the place of science and technology, and the challenges of providing qualitative Islamic education were presented by Jibril Aminu, S.A.S. Galadanci, Nurudeen Alao, Al-Amin Abu Manga and Shamsideen B. Elegba. Aspects of the African Islamic past were highlighted in papers by H.M. Maishanu (Sokoto Caliphate), Umar G. Benna (Muslim cities), Muhammad Nur Alkali (Kingdom of Kanem), Omar Jah (impact of jihad on Senegambia), Dahiru Yahya (colonialism, nationalism and Muslims in Nigeria), Hussein Ahmed and Rashid Moten (Islam in Ethiopia) and Omari H. Kokole (Afro-Arab relations). Several papers addressed challenges to 'dawa' in contemporary Africa as they relate to African Islam (Ali A. Mazrui), secularism (Tijani El-Miskin), Muslim women in Nigeria (Bilikisu Yusuf) and the media (Mohammed Haruna). Papers by Hamid al-Gabid, Ibrahim A. Ayagi, Mustafa A.A. Roshash and Sule Ahmed Gusau dealt with the role of the Organization of Islamic Conference in development, Islamic banking and the debt crisis from an Islamic perspective. Three papers dealt with Muslim minorities: Muslim refugees (Abdallah Suliman El-Awad), Islam in the USA (Sulyman Nyang) and in the Caribbean (Abdullah Hakim Quick).
Allen, John W. T. The Swahili and Arabic Manuscripts and Tapes in the Library of the University College Dar-Es-Salaam: A Catalogue. Leiden: Brill, 1970.
Amoretti, Biancamaria Scarcia, ed. Islam in East Africa: New Sources: Archives, Manuscripts and Written Historical Sources, Oral History, Archaeology; International Colloquium, Rome, 2–4 December 1999. Roma: Herder, 2001.
AbstractIn Geneologies of Religion, Talal Asad explores how religion as a historical category emerged in the West and has come to be applied as a universal concept.
The idea that religion has undergone a radical change since the Christian Reformation—from totalitarian and socially repressive to private and relatively benign—is a familiar part of the story of secularization. It is often invokved to explain and justify the liberal politics and world view of modernity. And it leads to the view that "politicized religions" threaten both reason and liberty. Asad's essays explore and question all these assumptions. He argues that "religion" is a construction of European modernity, a construction that authorizes—for Westerners and non-Westerners alike—particular forms of "history making."
Bakari, Mohamed, and Saad S. Yahya. “Islam in Kenya: Proceedings of the National Seminar on Contemporary Islam in Kenya.” Nairobi: Signal Press, 1995.
AbstractAt present, Islam is the fastest growing religion in the world. In Africa, as elsewhere, militant, fundamentalist Islam is at the heart of this contemporary resurgence. Perhaps the major characteristic of resurgent Islam is its quest to establish states govemed by the Sharia'ah law. There is no sacred/secular dichotomy, and each area of life is taken seriously in terms of Islamisation, With its inherent opposition to the secular privatisation of religion, resurgent Islam presents a challenge to Christians to explore the relationship between their own faith and all areas of life and think through the implications of societal pluralism in an integral Christian way
Baschieri, Angelica. “The Swahili Manuscripts Project at SOAS, 2000-2004.” African Research and Documentation, no. 99 (2005): 37–43.
AbstractThe Archives of the School of Oriental and African Studies hold the largest collections of Swahili manuscripts in Britain. There are about 100 original manuscripts dating from the 1790s to the 1970s, many of them in Arabic script as well as in Roman script. The manuscripts form seven collections brought together by various scholars and deposited to the SOAS library. These collections are the prime research source for the writing of the cultural and literary history of Swahili language and culture, and more generally the history of the people of the East African coast and hinterland. This article deals with the Swahili Manuscripts Project, whose aim was to create an online academic catalogue of the collections of Swahili mansucripts at SOAS. It outlines the nature of the manuscript collections, the structure of the Website (www.swahilimanuscripts.soas.ac.uk), as well as its value. Bibliogr.
Beaujard, Philippe, ed. “East Africa: The Rise of the Swahili Culture and the Expansion of Islam.” In The Worlds of the Indian Ocean: A Global History: Volume 2: From the Seventh Century to the Fifteenth Century CE, 2:329–70. Cambridge: Cambridge University Press, 2019.
AbstractFrom the eleventh century onward, in connection with an expanding trade between regions and with countries abroad, the culture of the Swahili city-states asserted its status as one semi-periphery of the world-system, coevolving along with the system’s cores. Islam spread only along 1,500 kilometers of coastline – but not inland – a process clearly simultaneous, in time and space, with the development of towns and trade. As was the case in West Africa, Islam merged with African beliefs and practices (Insoll 2003: 172) (generally speaking, a semi-periphery exhibits politico-religious and economic organizational forms that derive from its dominant cores as well as from the peripheries from which it springs). Wright points out (1992) that Islam developed, not mainly in towns located near the Arabian heartland – in the north – but instead spread to the most significant trade centers, along the coast, and then on to secondary centers, along paths already traced by the networks. Hierarchized societies formed, based on both African and Arabo-Persian organizational principles.
Boer, Jan H. Muslims: Why the Violence? Vol. 2. 8 vols. Studies in Christian-Muslim Relations. Belleville, ON: Essence Pub., 2004.
AbstractWhy do Muslims riot, kill and destroy? Why do Christians riot, kill and destroy? Why should religion bring Nigeria constantly to the brink? Who is to blame for all this terror? Muslims? Christians? What are the causes for all this violence? These are the questions this book answers from the Muslim point of view. The monograph in your hand is the second in the series Studies in Christian-Muslim Relations. It covers extensively Muslim opinions and evaluations of Nigerian riots. An abundance of quotations allows Muslims to speak for themselves. Vol. 1 describes the Nigerian riots themselves. Vols. 3 will give the Christian perspective on these riots. Later volumes will deal with other issues that cause friction between the two religions. The overall aim of this series is to help both constituencies work towards a solution of which both will be proud. About the Author Born in The Netherlands, Dr. Boer emigrated to Canada during his teens. He received his tertiary education in the USA, but did his post-graduate work at the Free University of Amsterdam. He has worked in Nigeria for a total of 30 years. He has served the Institute of Church and Society, the Christian Council of Nigeria, Christian Health Association of Nigeria, the Theological College of Northern Nigeria, the University of Jos and the Christian Reformed Church of Nigeria. He has written several books, mostly on Nigerian social issues. See his Web site www.SocialTheology.com. Now retired, he is continuing his research and writing in Vancouver, Canada. He keeps up to date with Nigerian developments via the Internet and by occasional trips to Nigeria.
Bone, David S., ed. Malawi’s Muslims: Historical Perspectives. Blantyre: Christian Literature Association in Malawi, 2000.
AbstractThere is a long history of Islam in Malawi, which precedes Christianity; and Muslims constitute about fifteen percent of the country's population. However Muslims and Islam in Malawi have until relatively recently remained low profile, and there has been little research or documentation of their history. This collection of essays traces the history of Muslim culture in Malawi, looking at for example: how Islam spread to Malawi within the context of the expansion of Islan in East Africa; how Islam developed; and how the Christian churches responded. Further contributions address Islam in Nyasaland in 1910; Kanyenda and the Swahili challenge; Mohammedanism and the Yaos in 1991; the Yao Tariqa and the Sukuti movements; the problems of Islamic education; and the growth of a political and commercial Muslim elite.
Bouchemal, Ahmed, and Faiza M. Senouci. “Edward Wilmot Blyden, Islam and African Emancipation.” American Research Journal of Humanities Social Science 4, no. 10 (2021): 7.
AbstractThe relationship between Islam and African emancipation raised intriguing questions not only about the way Islam challenged white supremacy and imperialism, but also about the suitability of Islam to Africans and as an instrument of black emancipation. Edward Wilmot Blyden was among the first who pointed out this relationship and maintained that Islam could serve the cause of blacks worldwide. For Blyden, the intersection of race and religion was a feature that made Islam a force in the hands of Africans to escape arrogance of Christian missionaries and construct a religious world in conformity with their indigenous beliefs and practices. The present study attempts to expose the nature and scope of Islam according to Edward Wilmot Blyden’s philosophy. It suggests that Blyden’s praise of Islam was a one way to remedy the distorted manhood of the African and a means to re-shape European Christianity to be entirely African with an Islamic taste.
Brenner, Louis. “Histories of Religion in Africa.” Journal of Religion in Africa 30, no. 2 (January 1, 2000): 143–67.
AbstractThe publication of Edward Said’s Orientalism (1978) marked a paradigm shift in thinking about the relationship between the West and the non‐West. Said coupled his critique of European discourse on the Middle East to issues of representation generally, demonstrating that Western discourse on the Middle East was linked to power, trafficked in racist stereotypes and continually reproduced itself. Despite important achievements, the critique of colonial representations often appeared abstract and disengaged from its own history as well as the specific colonial histories it sought to explain. We contend that while colonial representations have been theorized, they have yet to be adequately historicized. To this end, we trace the genealogy of the critique of colonial forms of knowledge in Britain, France and the US from the mid‐1940s to 1978. We argue for the historicization of the critique of orientalism, and for a more philosophically adequate theorization of modernity in world history.
Catholic University of Eastern Africa. Dept. of History of Christianity. “A Historical Search for Dialogue between Islam and Christianity in Eastern Africa.” African Christian Studies 10, no. 2 (1994): 33–51.
AbstractContemporay debates about Muslim slavery occur in a context of fierce polemics between Islam and other belief systems. While Islamic groups had an ambivalent and generally muted impact on the legal repudiation of slavery, a growing religious commitment to abolition was essential if legislation was to be enforced in the twentieth century. Drawing on examples from the whole 'abode' of Islam, from the Philipines to Senegal and from the Caucasus to South Africa,Gervase Clarence-Smith ranges across the history of Islam, paying particular attention to the period from the late 18th century to the present. He shows that "sharia-minded" attempts to achieve closer adherence to the holy law restricted slavery, even if they did not end it. However, the sharia itself was not as clear about the legality of servitude as is usually assumed, and progressive scholars within the schools of law might even have achieved full emancipation over the long term. The impact of mystical and millenarian Islam was contradictory, in some cases providing a supportive agenda of freedom, but in other cases causing great surges of enslavement. The revisionist Islam that emerged from the 18th century was divided. "Fundamentalists" stressed the literal truth of the founding texts of Islam, and thus found it difficult to abandon slavery completely. "Modernists,' appealing to the spirit rather than to the letter of scripture, spawned the most radical opponents of slavery, notably Sir Sayyid Ahmad Khan, the Islamic William Wilberforce. Once slavery had disappeared, it was the Sufi mystics who did most to integrate former slaves socially and religiously, avoiding the deep social divisions that have plagued Western societies in the aftermath of abolition. In this important new book, Clarence-Smith provides the first general survey of the Islamic debate on slavery. Sweeping away entrenched myths, he hopes to stimulate more research on this neglected topic, thereby contributing to healing the religious rifts that threaten to tear our world apart in the 21st century.
Cruise O’Brien, Donal B., and Jean Coulon, eds. Charisma and Brotherhood in African Islam. Oxford: Clarendon, 1988.
AbstractDrawing on sources from as long ago as the 17th century, this volume contains papers that explain the role of leadership and organization in African Islam in terms of social environment and hagiographical tradition. Authors include anthropologists and historians as well as specialists inreligious and political studies.
Davids, Leila. “Muslim Women in Cape Town : A Feminist Narrative Analysis.” Master Thesis, University of Cape Town, 2004.
AbstractGiven the amount of literature on Islam in South Africa, very little has been written about the roles of Muslim women and their contributions to the development of Islam in this country. In addition, there is a dearth of academic work on the ways in which Muslim women in South Africa identify themselves. Of the writing that does exist, there is an almost exclusive focus on a binary distinction between modern and traditional women, which limits the multiplicity of expressions available to these women. This thesis examines through the analysis of narratives, the diversity of experiences and the fluidity of subjectivities for Muslim women, without conforming to binary divisions for analysis. Instead, the range of identities and the shifting processes of gender constructions are prioritised.
Davids, Leila. “Positioning Muslim Women: A Feminist Narrative Analysis.” Annual Review of Islam in Africa 6 (2003): 1–12.
AbstractMilitant Islam is a powerful force in the Horn of Africa, and the U.S. war on terrorism has thrown the region and its politics into the international spotlight. Since the 1990s, when a failed U.S. military mission was called in to maintain order, Islamist organizations, with heavy sponsorship from Saudi Arabia, have multiplied and established much-needed health and education services in the region. However, despite the good that they are clearly providing, these organizations are labeled "terrorist" by the U.S. Islamist extremists have been found to be responsible for the deadly embassy bombings in Kenya and Tanzania and the attack on an Israeli jet in Mombasa. Since September 11, 2001, global effort has been concentrated on bringing these groups to their knees. Focusing on how Islamist movements have been viewed post-9/11 and how the U.S. agenda is being translated into local struggles in the region, this book is an important step toward understanding the complex dynamics that enfold the region.
Diouf, Mamadou, and Mara Leichtman, eds. New Perspectives on Islam in Senegal: Conversion, Migration, Wealth, Power, and Femininity. New York: Palgrave Macmillan, 2009.
AbstractThis book brings together scholars for their fresh perspectives on religious conversion, transnational migration, economic globalization, and the politics of education, power, and femininity in African Islam in Senegal.
Doi, Abdur R. I. “Islam in Nigeria: Changes since Independence.” In Christianity in Independent Africa, edited by Edward Fashole-Luke, Richard Gray, Adrian Hastings, and Godwin Tasie, 334–53. London: Indiana University Press, 1978.
AbstractConsidered the most authoritative single-volume reference work on Islam in the contemporary world, the German-language Der Islam in der Gegenwart, currently in its fifth edition, offers a wealth of authoritative information on the religious, political, social, and cultural life of Islamic nations and of Islamic immigrant communities elsewhere. Now, Cornell University Press is making this invaluable resource accessible to English-language readers.
More current than the latest German edition on which it is based, Islam in the World Today covers a comprehensive array of topics in concise essays by some of the world's leading experts on Islam, including:
• the history of Islam from the earliest years through the twentieth century, with particular attention to Sunni and Shi'i Islam and Islamic revival movements during the last three centuries;
• data on the advance of Islam along with current population statistics;
• Muslim ideas on modern economics, on social order, and on attempts to modernize Islamic law (shari'a) and apply it in contemporary Muslim societies;
• Islam in diaspora, especially the situation in Europe and America;
• secularism, democracy, and human rights; and
• women in Islam Twenty-four essays are each devoted to a specific Muslim country or a country with significant Muslim minorities, spanning Asia, Africa, the Middle East, and the former Soviet Union.
Additional essays illuminate Islamic culture, exploring local traditions; the languages and dialects of Muslim peoples; and art, architecture, and literature. Detailed bibliographies and indexes ensure the book's usefulness as a reference work.
Entelis, John P. Islam, Democracy, and the State in North Africa. Bloomington, IN: Indiana University Press, 1997.
Abstract"Rarely is a collection of essays as coherent and of such uniformly high quality as is this one. This book makes a major contribution to our efforts to understand, and so competently interact with, the forces of political, economic, and social change in states where Islamic ideals form a vibrant component of the culture." —American Historical Review"Fielding a veteran team of American Maghribi specialists, this book discusses Islam and politics, human rights, aspects of political economy, and the international dimension of prospects for democratization in Islamic North African states.... All chapters advance useful arguments based on solid research." —Foreign AffairsIn the late 1980s, misguided economic policies, bureaucratic mismanagement, political corruption, and cultural alienation combined to create a popular demand for change in Algeria, Morocco, and Tunisia. It seemed for a time that a new and more open politics would transform the region. Instead, authoritarian states mobilized to repress the populist opposition led by politicized Islamist movements. Analyzing developments over the last two decades from the perspectives of political culture and political economy, leading American scholars provide insights into the region's continuing political crisis.
Esack, Farid. “An Islamic View of Conflict and Reconciliation in the South African Situation.” In Religion, Conflict and Reconciliation: Multifaith Ideals and Realities, edited by Jerald D. Gort, Hendrik M. Vroom, and Henry Jansen, 290–97. Amsterdam: Rodopi, 2002.
AbstractFunny, challenging, controversial, passionate and unforgiving, this is an unprecedented personal account of a Muslim's life in the modern world. As an Islamic scholar, outspoken social activist and well-known commentator, Farid Esack is in a unique position to tackle the quandaries and challenges facing Muslims today. Whether it be cultivating a meaningful relationship with Allah or striving for gender equality and religious freedom, Esack combines personal insight with incisive analysis. Providing a devout yet practical guide for those seeking to re-engage with their faith in the modern world, this groundbreaking work will help believers and non-believers alike to appreciate the eternal relevance of the Qur’an and its teachings. Dr Faird Esack has an international reputation as a Muslim scholar, speaker and human rights activist. He has lectured widely on religion and Islamic studies and also served as a Commissioner for Gender Equality with Nelson Mandela's government. He has authored numerous Islamic books and is currently the Visiting Professor of Islamic Studies at Harvard Divinity School
Esposito, John L. Oxford Encyclopedia of the Islamic World: Digital Collection. Oxford: Oxford University Press, 2022.
AbstractThe Encyclopaedia of Islam Online (EI Online) is a unique and invaluable reference tool, an essential key to understanding the world of Islam. Brill was the first academic publisher to publish an encyclopedia on Islam, and the Encyclopaedia remains a cornerstone of its publishing program. The Encyclopaedia is a large-scale collective reference work compiled by the most prominent scholars in the field, touching on all aspects of Islam from the time of the Prophet to the present day.
Fung, Karen. “Islam in Africa.” Stanford Libraries. Accessed December 15, 2022.
Abstract"In four brief chapters," writes Clifford Geertz in his preface, "I have attempted both to lay out a general framework for the comparative analysis of religion and to apply it to a study of the development of a supposedly single creed, Islam, in two quite contrasting civilizations, the Indonesian and the Moroccan."
Mr. Geertz begins his argument by outlining the problem conceptually and providing an overview of the two countries. He then traces the evolution of their classical religious styles which, with disparate settings and unique histories, produced strikingly different spiritual climates. So in Morocco, the Islamic conception of life came to mean activism, moralism, and intense individuality, while in Indonesia the same concept emphasized aestheticism, inwardness, and the radical dissolution of personality. In order to assess the significance of these interesting developments, Mr. Geertz sets forth a series of theoretical observations concerning the social role of religion.
Ghali, Noureddine, and Sidi Mohamed Mahibou. Inventaire de la bibliothèque ’Umarienne de Ségou, conservée à la Bibliothèque nationale, Paris. Paris: Éditions du Centre National de la Recherche Scientifique, 1985.
AbstractInventaire de la bibliothèque d'Ahmadu Sheku, chef de l'Etat musulman basé à Ségou (l'Ouest africain) dans la deuxième moitié du XIXe siècle et créé par son père, al-Hajj 'Umar. 'Umar était à la fois chef de file de la confrérie Tijaniyya et dirigeant de la guerre sainte contre les sociétés Bambara et l'Etat du Masina entre 1852 et 1864. L'inventaire traite 518 recueils en tout, livres et archives. Il cherche à indiquer le contenu des documents d'archives sans en donner une liste détaillée. L'index est divisé en cinq sections: Auteurs - Titres - Anonymes sans titre (classés par sujet) - Archives et documents historiques - Documents en langues autres que l'arabe (fulfulde, francais, arabe dialectal, langue africaine non identifiée).
Haile, Ahmed A. Teatime in Mogadishu: My Journey as a Peace Ambassador in the World of Islam. Harrisonburg, VA: Herald Press, 2011.
AbstractIn 1991, Ahmed Ali Haile returned to the chaos of his native Somalia with a clear mission: to bring warring clans together to find new paths of peace--often over a cup of tea. A grenade thrown by a detractor cost Haile his leg and almost his life, but his stature as a peacemaker remained. Whether in Somali's capital, Mogadishu, or among Somalis in Kenya, Europe, and the United States, Haile has been a tireless ambassador for the peace of Christ. Into this moving memoir of conversion and calling, Haile weaves poignant reflections on the meaning of his journey in the world of Islam.
Hall, Bruce S., and Charles Stewart. “The West African Arabic Manuscript Database (WAAMD),” 2022.
AbstractWAAMD is a bi-lingual database that was developed at the University of Illinois in the late 1980s to describe a collection of Arabic manuscripts in southern Mauritania (Boutilimit). It subsequently has been used to compile a union catalogue of other West African collections, including manuscript libraries in West Africa, Europe and the United States. Beginning in 2018 inventories from the SAVAMA-DCI project in Timbuktu www.manuscript-cultures.uni-hamburg.de/timbuktu/index_e.html are being added. This is a work in progress that will be expanding as additional library data from West Africa is being made available. WAAMD is hosted by the Library of the University of California, Berkeley.
Hanretta, Sean. “Muslim Histories, African Societies: The Venture of Islamic Studies in Africa.” Journal of African History 46, no. 3 (November 2005): 479–91.
AbstractWITH the publication of these two volumes, the historical study of Islam in sub-Saharan Africa has reached its maturity. Drawing on five decades of scholarship since the professionalization of African history, and the long traditions of Islamic and African studies before that, these works – one the first truly usable textbook survey of the field, the other the first comprehensive reference – are both a successful culmination of what has gone before and guides to the paths ahead. In some cases the authors' and editors' careers are virtually synonymous with the field as a whole, as with the late Nehemia Levtzion, and all are among the acknowledged authorities on their specialties. David Robinson, author of Muslim Societies in African History, is one of the few who have established themselves as authorities on both the precolonial and colonial periods, and his work is central to active debates in each subfield. The individual and collective stature of Levtzion and Randall L. Pouwels, editors of The History of Islam in Africa, along with that of the twenty-two other contributors, makes the authority of the volume unprecedented.
Hanson, John H. “Islam in Africa.” Oxford Bibliographies: African Studies. Edited by Chima J. Korieh, 2017.
AbstractIslam in Africa has its roots in the origins of the faith, as Ethiopia was a refuge for Muslims who fled Arabia during the time of Islam’s prophet Muhammad (b. c. 570–d. 632 CE), and then Muslim Arab conquests in the decades after Muhammad’s death brought northern Africa into a Muslim imperial domain that came to encompass southwestern Asia and the Mediterranean world. Smaller states eventually succeeded the empire, and Islam gradually became the dominant faith of northern Africa within several centuries. In sub-Saharan Africa, connections with Muslim-dominated commercial spheres in the Mediterranean and Indian Ocean worlds brought economic and cultural exchanges, and Islam eventually became the dominant religion along the eastern Africa coast and one of several in the pluralist religious context of the bilad al-Sudan (“land of the blacks” in Arabic), the savanna lands below the Sahara from the Atlantic coast in western Africa to the Red Sea in northeast Africa. South of the Sahara, African Muslims forged ties with political elites and in some contexts rulers converted to Islam. Muslim scholarly networks fostered cultural and religious exchanges throughout Africa, and transformations in these networks in the 18th and 19th centuries encouraged the expansion of dynamic Sufi orders; leaders of some of these orders created political movements that challenged established elites. At the same time, growing European economic power influenced commerce, increasing transcontinental slave trading and expanding slavery on the continent, including in Muslim Africa. European imperialism culminated in colonial interventions, and Muslims engaged in diplomacy and armed resistance in response to this expansion. Some Muslims found ways to accommodate colonial administrations, for example by serving as Muslim judges in circumscribed courts, whereas many others focused on spiritual concerns and the expansion of Islam. The colonial era’s abolition of slavery brought some former slaves to the faith, often as disciples in expanding Sufi orders, but other Muslim groups also were active, such as Salafist movements in northern Africa. In the postcolonial era, African Muslim reformers continue to draw on local understandings and engage global Islamic discourses, now unhindered by colonial restrictions. Reformers focus attention on individual self-improvement through education and moral acts; Sufi orders remain important and adopt many of the educational practices and new media used by reformers. In building new nations, African Muslims participate in political processes by voting and organizing advocacy movements; only in selected contexts have radical Muslim groups turned to militancy.
Hasan, Yusuf F., and Richard Gray. Religion and Conflict in Sudan: Papers from an International Conference at Yale. Nairobi: Paulines Publications Africa, 2002.
AbstractThis is an analysis of the interaction between politics and religious groups in post-independence Africa. The book focuses on the three main religious traditions - Christian, Islamic and the variety of "syncretistic" movements. The author's thematic and comparative approach embraces Anglophone, Francophone and Lusophone Africa, and seeks to locate the role of religion in the African political process in its historical, social and international contexts.
Henger, Stefan. Syllabus on Islamics and Christian Witness among Muslims. Cape Town: Life Challenge Africa, 2004.
AbstractA course for theological programs; with a detailed course outline on three academic levels for theological colleges, with a wealth of suggestions for study assignments and practical assignments.
Hiskett, Mervyn. The Course of Islam in Africa. Edinburgh: Edinburgh University Press, 1994.
AbstractThis is an up-to-date comprehensive survey, tracing the development of Islam in Africa from the 7th century AD to the present day. It covers the whole continent and gives a detailed account of the Sufi mystical cosmology and the opposition to it and analyzes long-and short-term affects of the impact of European colonialism on Islamic Africa. Following a survey of the state of Islam in present day African nation states, the book concludes with a study of the rise of Islamic fundamentalism and its clash with African nationalism.
Hoeben, Henry C. “Islamic Inroads into West Africa.” Pro Mundi Vita Dossiers: Africa 25 (1983): 1–24.
AbstractThe dossier questions the usual presumption that Islam in West Africa is indeed an expanding force. If this is to be taken numerically, the dossier shows with statistics that this presumption may be false and surely has to be examined carefully from region to region. If the force implies a resurgence of Islamic identity in various fields, the presumption is true, but then is neither a menace nor a provocation to other faiths in West Africa. On the contrary, it can mean a decisive instrument towards dialogue, particularly between Islam and Christianity. Various efforts in this direction are shown to have results.
AbstractFor nearly fifty years the Aladura or ‘prayer’ churches have been a prominent feature of the Nigerian scene. Their drumming and singing can nowadays be heard at almost any time of day or night in most of the larger southern Nigerian towns. Their prophets and pastors exert a guiding influence on the lives of an everlarger proportion of the population. And recently they have even been credited with an important part in bringing rebel resistance to an end in the Nigerian civil war. Similar churches, usually labelled ‘Zionist’, have been described and analysed by sociologists, social anthropologists, and comparative religionists working in many African countries. Hitherto, however, no full-length sociological monograph on the subject has appeared from Nigeria. So John Peel's Aladura, a full-length study of two of these churches in Yorubaland, meets a long-standing need.
Houtsma, M. T., T. W. Arnold, R. Basset, and R. Hartmann, eds. The Encyclopaedia of Islām: A Dictionary of the Geography, Ethnography and Biography of the Muhammadan Peoples. Leiden: Brill, 1913.
AbstractThe encyclopaedia of Islām : a dictionary of the geography, ethnography and biography of the Muhammadan peoples
; 16 volumes : 28 cm; Issued in parts (no. 1, 1908); Vols. 1-2, 1913-27; v. 3, 1936; v. 4, 1934; Also published in French and in German; Editors: v. 1, M. Th. Houtsma, T.W. Arnold, R. Basset and R. Hartmann.--v. 2, M. Th. Houtsma, A.J. Wensinck, T.W. Arnold, W. Heffening and E. Lévi-Provençal.--v. 3-4, M. Th. Houtsma, A.J. Wensinck, E. Lévi-Provençal, H.A.R. Gibb and W. Heffening; Print reproduction
Howell, Alan B., and Robert A. Montgomery. “Jesus as Mwalimu: Christology and the Gospel of Matthew in an African Folk Islamic Context.” International Journal of Frontier Missiology 35, no. 2 (April 2018): 79–87.
Abstract"For every gallon in ink that has been spilt on the trans-Atlantic slave trade and its consequences, only one every small drop has been spent on the study of the forced migration of black Africans into the Mediterranean world of Islam. From the ninth to the early twentieth century, probably as many black Africans were forcibly taken across the Sahara, up the Nile valley, and across the Red Sea, as were transported across the Atlantic in much shorter period. Yet their story has not yet been told. Slavery was a fundamental social assumption of Arab society at the rise of Islam and of the various Mediterranean societies in which Islamic culture developed. It was written into the shari'a, and was therefore considered a divinely sanctioned practice that mere human beings could not abrogate or interfere with. Black Africa was the earliest source for slaves and the last great "reservoir" to dry up; in the 640's slaves were already part of the "non-aggression pact" between the Arab conquerors of Egypt and Nubian rulers to their south, while as late as 1910 slaves were still being shipped out of Benghazi, supplied, it would seem, via as eastern Saharan route from Wadai (in Chad). By the seventeenth century blackness of skin of African origin was virtually synonymous in the Arab world with both the notion and the work 'abd (slave). Even today the word for Africans in many dialects of Arabic remains just that--'abid--"slaves." This book provides an introduction to this other" slave trade, and to the Islamic cultural context within which it took place, as well as the effects this context had on its victims."
Hunwick, John O., and R. S. O’Fahey, eds. Arabic Literature of Africa Online — Brill. 4 vols. Leiden: Brill, 1994.
AbstractRenowned for its madrassas and archives of rare Arabic manuscripts, Timbuktu is famous as a great center of Muslim learning from Islam’s Golden Age. Yet Timbuktu is not unique. It was one among many scholarly centers to exist in precolonial West Africa. Beyond Timbuktu charts the rise of Muslim learning in West Africa from the beginning of Islam to the present day, examining the shifting contexts that have influenced the production and dissemination of Islamic knowledge—and shaped the sometimes conflicting interpretations of Muslim intellectuals—over the course of centuries.
Highlighting the significant breadth and versatility of the Muslim intellectual tradition in sub-Saharan Africa, Ousmane Kane corrects lingering misconceptions in both the West and the Middle East that Africa’s Muslim heritage represents a minor thread in Islam’s larger tapestry. West African Muslims have never been isolated. To the contrary, their connection with Muslims worldwide is robust and longstanding. The Sahara was not an insuperable barrier but a bridge that allowed the Arabo-Berbers of the North to sustain relations with West African Muslims through trade, diplomacy, and intellectual and spiritual exchange.
The West African tradition of Islamic learning has grown in tandem with the spread of Arabic literacy, making Arabic the most widely spoken language in Africa today. In the postcolonial period, dramatic transformations in West African education, together with the rise of media technologies and the ever-evolving public roles of African Muslim intellectuals, continue to spread knowledge of Islam throughout the continent.
Kastfelt, Niels, ed. Scriptural Politics: The Bible and Koran as Political Models in Africa and the Middle East ; [... Conference Held in December 1998, Copenhagen]. London: Hurst, 2003.
AbstractThis work offers a comparison of Islamic and Christian radicalism in the 1990s. The authors explain how the different political traditions of Africa and the Middle East shape reactions to the Koran and the Bible.
Kenny, Joseph. “Islam - History and Present Tendencies.” Encounter (Pontificio Istituto Di Studi Arabi e d’Islamistica) 6 (June 1974): 1–10.
AbstractStudies of the history of the Atlantic slave trade in Africa have focused on demography and within it on the number of slaves exported from Africa (Curtin 1969; Lovejoy 1982, 1983; Manning 1981). Seen from the perspective of African history, the question of the number exported is a window on larger fields of inquiry and an area open to research, but it is only a small part of the larger question of the impact of the trade on Africa. Working out a reasonable estimate of the number exported does not give us the number lost, for we can only estimate the number killed in wars and raids or the number who died while being moved toward slave markets. Even if the demographic question were the most important one, the most crucial aspect of it would not be the raw statistics of exports but the question of reproduction (Gregory and Cordell 1987). Reproduction involves a host of variables: nutrition, disease, agricultural productivity, security, political stability, and quality of life among others. Most of these are not amenable to precise answers. Furthermore, the question of reproduction leads us to the larger questions of political, social, and economic relationships. This article examines the effects of the slave trade on the institutional structure of Senegambia and the western Sudan and the reproduction of the societies involved.
Kukah, Matthew H. Religion, Politics and Power in Northern Nigeria. Ibadan: Spectrum Books, 1993.
AbstractThe history of the Islamic faith on the continent of Africa spans fourteen centuries. For the first time in a single volume, The History of Islam in Africa presents a detailed historic mapping of the cultural, political, geographic, and religious past of this significant presence on a continent-wide scale. Bringing together two dozen leading scholars, this comprehensive work treats the historical development of the religion in each major region and examines its effects. Without assuming prior knowledge of the subject on the part of its readers, The History of Islam in Africa is broken down into discrete areas, each devoted to a particular place or theme and each written by experts in that particular arena. The introductory chapters examine the principal "gateways" from abroad through which Islam traditionally has influenced Africans. The following two parts present overviews of Islamic history in West Africa and the Sudanic zone, and in subequatorial Africa. In the final section, the authors discuss important themes that have had an impact on Muslim communities in Africa. Designed as both a reference and a text, The History of Islam in Africa will be an essential tool for libraries, scholars, and students of this growing field.
Lewis, I. M. “Introduction.” In Islam in Tropical Africa, edited by I. M. Lewis, 2nd ed., 1–98. Bloomington: International African Institute in association with Indiana University Press, 1980.
AbstractFirst published in 1980, this second edition of Islam in Tropical Africa presents specialist studies of the history and sociology of Muslim communities in Africa south of the Sahara. The studies cover an extensive and range of time and place, and include consideration of particular aspects of Muslim belief and practice in regions such as Senegal and Somalia. The second edition includes an updated introduction which draws attention to the ways in which differently organized traditional cultures and social systems had reacted and adapted to Muslim influence in the field of politics, law and ritual in the second half of the twentieth century. This book will be of interest to those studying Islam, African studies and ethnography.
Lodhi, Abdulaziz. “Muslims in Eastern Africa - Their Past and Present.” Nordic Joernal of African Studies 3, no. 1 (1994): 88–98.
AbstractThe earliest concrete evidence of Islam and Muslims in eastern Africa is a mosque foundation in Lamu where gold, silver and copper coins dated AD 830 were found during an excavation in 1984. The oldest intact building in eastern Africa is a functioning mosque at Kizimkazi in southern Zanzibar Island dated AD 1007. It appears that Islam was common in the Indian Ocean by AD 1300. When Ibn Batuta of Morocco visited the East African coastlands in 1332, all the way down to the present border between Mozambique and South Africa, most of the coastal settlements were Muslim, and Arabic was the common literary and commercial language spoken all over the Indian Ocean - Batuta worked as a Kadhi, Supreme Muslim Jurist, in the Maldive Islands for one year using Arabic as his working language.
Islam thus seems to have arrived quite early to East Africa through traders. It certainly did not spread through conquest or settlement, but remained an urban and coastal phenomenon for quite long. Later it spread to the interior after 1729 when the Portuguise were pushed beyond the Ruvuma River that forms the present Tanzania-Mozambique border.
It would be erroneous to consider Islamic practices in eastern Africa as Arabic practices, and associate Islam with Arabs, since Islam did not arabise East Africans; on the contrary, Arab immigrants, Islam and Islamic practices got africanised or swahilised, thereby developing Islam as an indigenous African religion! This is also linguistically evidenced by the fact that Arab immigrants became Swahili speaking, adopted the Swahili dress, food and eating habits and other cultural elments.
Islam is therefore not a foreign but rather a local religion on the coast, and along the old trade/caravan routes. It is more of an urban religion also in the interior (as in Tabora, Morogoro, Moshi) and inland ports (Kigoma, Ujiji, Mwanza) of Tanzania and the rest of East Africa.
Loimeier, Roman, and Rüdiger Seesemann, eds. The Global Worlds of the Swahili: Interfaces of Islam, Identity and Space in 19th and 20th-Century East Africa. Berlin: Berlin Münster Lit, 2006.
AbstractThis multidisciplinary volume challenges established ideas about "the world of the Swahili," proposing a perspective that highlights the transitory, shifting, and plural character of East African coastal societies, worldviews, and identities. The contributors give inside accounts of the broad spectrum of local perceptions of the world in the wider Swahili context. They demonstrate how these perceptions have been shaped by the interconnections of the East African coast with other geographical spaces and cultural spheres (especially Arabia, the Indian Ocean, and Europe). Offering new insights into the interaction of local culture, Islam, colonialism, the postcolony, and globalization, the volume shows that the "Swahili" belong to many worlds and continue to cultivate the interfaces between these worlds. The book is the outcome of several years of collaborative research, academic meetings, and individual paper presentations coordinated by the editors under the umbrella of the Collaborative Research Project "Local Agency in Africa in the Context of Global Influences" based at Bayreuth University (Germany) and funded by the German Research Foundation (Deutsche Forschungsgemeinschaft).
Loimeier, Roman. Muslim Societies in Africa: A Historical Anthropology. Bloomington, IN: Indiana University Press, 2013.
AbstractMuslim Societies in Africa provides a concise overview of Muslim societies in Africa in light of their role in African history and the history of the Islamic world. Roman Loimeier identifies patterns and peculiarities in the historical, social, economic, and political development of Africa, and addresses the impact of Islam over the longue durée. To understand the movements of peoples and how they came into contact, Loimeier considers geography, ecology, and climate as well as religious conversion, trade, and slavery. This comprehensive history offers a balanced view of the complexities of the African Muslim past while looking toward Africa's future role in the globalized Muslim world.
Mas, Ruth. “Compelling the Muslim Subject: Memory as Postcolonial Violence and the Public Performativity of ‘Secular and Cultural Islam.’” The Muslim World 96, no. 4 (October 2006): 585–616.
Mazrui, Ali A., Patrick M. Dikirr, Robert Jr. Ostergard, Michael Toler, and Paul Macharia, eds. Africa’s Islamic Experience: History, Culture and Politics. New Delhi: Sterling Publishers Pvt.Ltd, 2009.
AbstractThis volume is rich in historic surprises about the fortunes of Islam in Africa's experience. Islam first arrived in Africa while the Prophet Muhammad, the founder of the religion, was still alive. Ethiopia provided asylum to early Arab Muslims on the run from persecution by fellow Arabs in pre-Islamic Mecca. Today Nigeria has more Muslims than any Arab country, including Egypt. This volume explores not just Islam's impact upon Africa but also Africa's impact on Muslim history. The book explores the revival of ancient Muslim rituals, and the politicisation and radicalisation of Islam in both colonial and pre-colonial Africa. Is Islam compatible with democracy? Can African Islam peacefully coexist with Christianity? How has Islam in Africa influenced architecture, literature, race relations, gender relations, and cultural interpenetrations between Arabs and Black Africans? In this era of globalisation is Islam a positive vanguard force or a trigger for parochialism and backward-looking nostalgia? In this era of terrorism and counter-terrorism can Islam be mobilised as a force for stability or has the religion been irretrievably hijacked by its own worst radicals? This volume does not try to answer all the questions, but it helps to lay the basic groundwork for understanding Islam much better in this new age.
Meyer, Birgit, and Abdoulaye Sounaye. “Introduction: Sermon in the City: Christian and Islamic Preaching in West Africa.” Journal of Religion in Africa 47, no. 1 (2017): 1–8.
AbstractThis article examines the introduction of Sharia'h law in northern Nigeria, both in regard to the fundamental legal provisions of the Nigeria constitution and also as to the international rights conventions to which Nigeria is a signatory. The relationship between the new Sharia'h laws enacted in all 19 northern Nigerian states and the human rights provisions in the 1999 Constitution will be examined under five parameters: the general constitutional provision, protection of freedom of religion the federal status of Nigeria the Islamic state issue, and the politics of the Sharia'h law debate. The Zarnfara state law will be used as representative of the laws of other states, as it was the first state to introduce the new laws.
Olabode, Ekundayo L. “Terrorism and Development in Africa: A Theological Application of the Seven Statements of Jesus on the Cross.” African Ecclesial Review 56, no. 2–3 (June 2014): 182–205.
Otayek, René, and Benjamin F. Soares. “Introduction: Islam and Muslim Politics in Africa.” In Islam and Muslim Politics in Africa, edited by Benjamin F. Soares and René Otayek, 1–24. New York: Palgrave Macmillan, 2007.
AbstractDuring the decade and a half since the end of the cold war, Africa has seen momentous changes. Indeed, since the early 1990s, economic and political reform and liberalization, the weakening of the state (or even in some cases its collapse), and increased global interconnections have all had dramatic impacts on the continent. Such processes have also influenced Muslim societies and the practice of Islam in Africa in ways that are still not well understood. The contributors to this collection explore the intersecting dynamics of Islam, society, and the state in sub-Saharan Africa. They address the gap in our understanding of contemporary Africa and also challenge us to rethink many of our assumptions about Islam and Muslim societies in Africa and elsewhere in the world.
Pouwels, Randall L. “Bibliography of Primary Sources of the Pre-Nineteenth Century East African Coast.” History in Africa 29 (2002): 393–411.
AbstractThe following bibliography is intended to supplement the excellent one (largely) of secondary sources compiled by Thomas Spear and published in History in Africa 27(2000). Research for a forthcoming monograph on the East African coast in the ‘middle’ period has taken me in recent years into a number of libraries and archives in India, East Africa, and Europe. There I have been able to build an extensive listing of source material and oral informants interviewed in East Africa. While this compilation includes many of the titles in Spear's list, study carried out in Goa and Lisbon afforded me the opportunity of viewing primary sources not included in Spear's collection. Despite the fact that this is still a work in progress, I submit this supplementary list hoping it might prove useful to other scholars interested in East Africa and the western Indian in the pre- and early-modern period.
Readers also will note that I have included some secondary listings not included in Spear's bibliography. This is due to the fact that my ideas concerning what is relevant to coastal history appear to be somewhat broader than Spear's. Consequently, this list includes some titles on southern and central Africa, as well as of coastal literature, which I have found to be useful and apposite to coastal studies. Naturally, I have tried not to duplicate titles found in Spear's list.
Quinn, Charlotte A., and Frederick Quinn. Pride, Faith and Fear: Islam in Sub-Saharan Africa. Oxford: Oxford University Press, 2003.
AbstractIslam is spreading rapidly in sub‐Saharan Africa, home of more than 150 million Muslims. African Islam is local Islam, responsive to local histories in cultures as diverse as the countries considered in this study – Nigeria, Sudan, Senegal, Kenya, and South Africa. Islam provides a source of communal identity to those experiencing rapid change, populations affected by secularization, unemployment, corrupt and ineffectual governments, and the intrusions of global media. The spread of Islam ascends as respect for the state declines. Ironically, the same Muslim believers who rail against Western materialism are keen on adopting the most modern technologies to communicate with members, and to find access to employment and economic opportunities in the West. As for Islamic fundamentalists (Islamists) the danger is that given Africa's porous borders and weak state structures, such groups can move about easily, feeding on popular discontent. Often more political than theological in aspirations, there is no certainty that the Islamist position will advance in Africa. Opposition includes central governments, many of them with Muslims in key positions, and numerous traditional Islamic rulers and brotherhoods, more moderate in outlook. The extent to which imposition of Sharia, traditional Islamic law, is introduced in a country can be a barometer of the extent of Islamic influence. This timely study is based on extensive field research, including oral interviews, the study of contemporary local sources, and historical research by two scholars with long familiarity with the subject.
Robinson, David, and Jean-Louis Triaud, eds. Le temps des marabouts: Itinéraires et stratégies islamiques en Afrique occidentale française v. 1880-1960. Paris: Karthala, 1997.
AbstractThis book examines a series of processes (Islamization, Arabization, Africanization) and case studies from the Muslim societies of Africa over the last thousand years. In contrast to traditions suggesting that Islam did not take root in Africa, David Robinson depicts the complex struggles of Muslims throughout the continent: in Morocco and the Hausaland region of Nigeria; the “pagan” societies of Ashanti (Ghana) and Buganda (Uganda); and the ostensibly Christian state of Ethiopia. Further reading” sections suggest how undergraduate readers can pursue research, and illustrations and maps supplement the text.
Robinson, Francis, ed. The New Cambridge History of Islam. Vol 5, The Islamic World in the Age of Western Dominance. Cambridge: Cambridge University Press, 2010.
AbstractVolume 5 of The New Cambridge History of Islam examines the history of Muslim societies from 1800 to the present. Francis Robinson, a leading historian of Islam, has brought together a team of scholars with a broad range of expertise to explore how Muslims responded to the challenges of Western conquest and domination across the last two-hundred years. As their articles reveal, the social, economic, political and historical circumstances which influenced these responses have, in many different parts of the world, empowered Muslim societies and encouraged transformation and religious revival. The volume offers a fascinating glimpse into the local dimensions of that revival and how regional connections have been forged. Synthesising the academic research of the past thirty years, as well as offering substantial guidance for further study, this book is the starting-point for all those who wish to have a serious understanding of modern Muslim societies.
Roulet, E. “Problems in Islamic Countries South of the Sahara.” UBS Bulletin 39 (1959): 129–32.
Sanneh, Lamin O. “Translatability in Islam and in Christianity in Africa: A Thematic Approach.” In Religion in Africa: Experience and Expression, edited by Thomas D. Blakely, Dennis L. Thomson, and Walter E. A. van Beek. Portsmouth, NH: Heinemann, 1994.
AbstractThis fascinating study explores the “clash of civilizations” between the secular government and Muslim traditions in West Africa, appraising the challenge of separating the administration of the state from the deeply held beliefs of the Islamic peoples of the region. Lamin Sanneh, awarded Senegal’s highest national honor for his scholarly work, places Islam within the context of Africa’s receptive and pluralist environment, explores the religious and historical background of present-day conflicts, and shows that achieving solutions will depend equally upon Christian and Muslim theological resources. As Sanneh explains, Muslims took advantage of Africa’s religious tolerance to begin a process of change that culminated in a unified Islamic view of religion, state, and society. European colonialism and missionary efforts both bolstered and complicated the development of this faith as a result of the pressures secularism brought to bear on Islamic tradition. Sanneh points out that perhaps ironically, due to the same tolerance of differences, Christianity was able to flourish in parts of Africa, and its followers more readily supported the Western secular idea of the separation of church and state. Offering a comprehensive evaluation of the key points of colonial and interreligious friction, Sanneh explores the effects of conflict of belief on religious, educational, and political institutions in the region. The book will be essential reading for students of comparative religion, African, missions, and Islam.
Schrijver, Paul. Bibliography on Islam in Contemporary Sub-Saharan Africa. Leiden: African Studies Centre, 2006.
AbstractThis book has been nominated for the Conover-Porter Award 2008 - This bibliography on Islam in contemporary Sub-Saharan Africa has been prepared as part of the African Studies Centre/Centre d'Étude d'Afrique Noire project entitled "Islam, the Disengagement of the State, and Globalization in Sub-Saharan Africa" that was funded by the Netherlands Ministry of Foreign Affairs. The present bibliography lists over 4,000 references to secondary literature in European languages about Islam in contemporary Sub-Saharan Africa. It supplements and updates two existing bibliographies, Islam in Sub-Saharan Africa: A Partially Annotated Guide by Samir Zoghby and Islam in Africa South of the Sahara: A Select Bibliographic Guide by Patrick Ofori, both of which were compiled in the 1970s. Since then, there has been considerable academic interest in Islam in Africa and publications such as the Paris-based journal Islam et Sociétés au Sud du Sahara have regularly informed readers about new publications on Islam in Sub-Saharan Africa. The main objective of the present work is to bring together bibliographical information that has been published in different publications and to provide individuals interested in the topic with a simple and practical research tool.
Sephiros, Y. “Reflections on Muslim Evangelism: Approach to the Religious Person.” Africa Journal of Evangelical Theology 17, no. 1 (1998): 67–77.
AbstractThis article analyzes the transformation of Islamic education from makaranta (schools for the study of the Qur'an) to what are called English/Arabic schools, which combine Islamic studies with a British curriculum taught in the English language. These schools were initially founded in coastal Ghana during the late nineteenth and early twentieth centuries, primarily by missionaries who had converted from Christianity and had had English-language education or by agents of the Ahmadiyya Muslim Mission based in London. The purposes of these schools were to provide instruction to allow young people to be competitive in the colonial, Christian-influenced social and economic structure, and to promote conversion to Islam among the coastal populations. New Islamic missionary organizations developed throughout the colonial and postcolonial eras to fulfill these purposes, and English/Arabic schools were integrated into the national educational system by the end of the twentieth century. Indigenous and transnational governmental organizations competed by establishing schools in order to promote Islamic ideas and practices and to integrate Ghanaian Muslims into the wider Muslim world.
Spaulding, Jay, and Lidwien Kapteijns. “The Orientalist Paradigm in the Historiography of the Late Precolonial Sudan.” In Golden Ages, Dark Ages: Imagining the Past in Anthropology and History., edited by Jay O’Brien and William Roseberry, 139–51. Berkeley: University of California Press, 1991.
AbstractThis study focuses on Sufism ('African Islam') and Islamism ('Islam in Africa') and, in particular, on the interaction between these different forms of Islam. Contributions: Introduction: the Islamization of 'tradition' and 'modernity' (Eva Evers Rosander) - Sub-Saharan Africa and the wider world of Islam: historical and contemporary perspectives (John Hunwick) - Maghribi Islam and Islam in the Maghrib: the eternal dichotomy (George Joffé) - Islam and human rights in Sahelian Africa (Abdullahi Ahmed An-Na'im) - Translations of the Quran into Swahili, and contemporary Islamic revival in East Africa (Justo Lacunza-Balda) - The Islamization of contemporary Egypt (Tomas Gerholm) - Sufism and Islamism in the Sudan (Muhammad Mahmoud) - The role of Sufi women in an Algerian pilgrimage ritual (Sossie Andezian) - The making of a Mouride Mahdi: Serigne Abdoulaye Yakhine Diop of Thies (Rose Lake) - The power of knowledge: the life of Alhaji Ibrahim Goni, Islamic judge in Ngaoundéré, northern Cameroon (Lisbet Holtedahl and Mahmoudou Djingui) - Islamic reform and political change: the example of Abubakar Gumi and the Yan Izala movement in Northern Nigeria (Roman Loimeier) - Reaction and action: accounting for the rise of Islamism (David Westerlund).
Willis, John Ralph, ed. Slaves and Slavery in Africa. 2 vols. Slaves and Slavery in Africa. London: Routledge, 1986.
AbstractThis Volume One of a series on slaves and slavery in Muslim Africa. First published in 1985, it looks at Islam and the ideology of enslavement. Slaves of African origin formed a vital thread in the living lines of economic production in the Near and Middle East and formed the cord of economic activity in Islamic Africa itself. Slaves sustained the salt pits and date palms of desert societies; they worked the spice plantations of the East African littoral - became the porters and placemen in the trans-Saharan trade; and they constituted the entourage - the veritable wealth and currency - of the notables of Islamic societies.
Willis, John Ralph, ed. Studies in West African Islamic History. 3 vols. London: Routledge, 2017.
AbstractThe history of Islam in part of what is known today as Nigeria dates
to about the loth Century. Christianity dates to the late 18th Century. By
the middle of the 19th Century, when Nigerian newspapers began to appear
on the streets of Nigeria, both religions had won so many followers and extended
to so many places in Nigeria that very few areas were untouched by
their influence. The impact of both religions on their adherents not only determined
their spiritual life, but influenced their social and political lives as
well. It therefore became inevitable that both religions receive coverage from
most of the newspapers of the time. How the newspapers as media of information
and communication reported issues about the two religions is the
theme of this paper.
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