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2015, Abibisem: Journal of African Culture and Civilization
This paper examines the interplay of Islam and traditional African ideas, institutions and cultural practices. It reviews some cultural aspects of Islam and African traditions aiming to find-out how African cultural, i.e. religious, political, social and even linguistic values have either been accommodated by or have accommodated Islam. The framework involves the theories of inculturation, acculturation and enculturation. The method used was a critical analysis of some values of Africans and Muslims. Islam has accommodated and has been accommodated by some African traditions. Although, the two traditions have had some frictions such as the Muslim jihad which took away political power from some of the indigenous people, yet, they have generally coexisted peacefully as some African chiefs either became Muslims or African Muslims have become chiefs and sometimes even made Islam a state religion. The paper, therefore, concludes that Islam and African traditions have been friends and not foes.
De Gruyter eBooks, 2022
Islam has become one of the main themes of research in African studies in the last two decades. In academic engagement with West Africa, in particular, only a few topics have attracted more interest and contributions. Consequently, the literature has grown diverse, multidisciplinary and engaging, while examining topics such as pietism, gender relations, authority, activism and, increasingly, violence and security. On the ground, Islam is highly visible in the media and at the centre of public life because of so-called jihadi attacks on state institutions, widespread religious entrepreneurship, the emergence of new authoritative figures and a dynamic challenge to traditional power structures that shape the experiences of being Muslim. What can we learn from these developments? What dynamics do they draw attention to? What new and local research perspectives are they inspiring? What do these perspectives add? This volume is informed by these questions and adds to a history of academic engagement with Islam in West Africa. Inspired by a locally framed agenda, it offers the floor to scholars from the region, providing them with visibility and urging them to elaborate on their insights. As the initiators of major political entities (e.g. Ghana, Mali, Macina, Songhay, Sokoto), Muslim communities in West Africa have been shaped by their encounters with European imperialism, which organized their lands into possessions, protectorates, territories and then colonies. Imperialism was a process of social subjugation that led to the establishment of the modern state: an institution that subordinated political logic to its regulatory power. Prior to European imperialism, however, Muslim traders and scholars developed ties and connections across and beyond West Africa, illustrating the fact that Muslims have regularly engaged in educational networks, economic exchanges and cooperation beyond the confines of their polities. While historic ties with the Maghreb, Egypt and the Hijaz contributed to the making of Muslim West Africa, connections with modern
Religion Compass, 2008
Among Muslims across the African continent, there is a noticeable turn towards greater compliance with globalizing norms of Islamic behaviour. Beginning from this widespread observation, this article interrogates the changes that lie concealed under the veil of homogeneity. It identifies a complex pattern of identity formation and power politics, cultural conservativism, marginalized syncretism and symbolic exchange. The emergence of a public sphere has propelled the production of Muslim identity formation in the service of established elites and youth searching for an authentic approach towards Islam. But a turn to Islam also takes a conservative and isolationist turn that thrives in the context of the failure of modern schooling and economy, and provides a haven of dignified marginalization around the great cultures of the past. A syncretist approach to Islam and African cultures is pushed to the background. But there is reason to believe that such an approach thrives on the margins of the society. A global politics of identity and globalization provide the context for a continued exchange of Islamic symbols among Africans in general. The politics of resistance is accompanied by the politics of identity and global conflicts.
In order to understand the present problems in Islamic Africa one is obligated to have a deep comprehension of its history. No prognosis about Islamic Africa can be formulated about it except after understanding the cultural, spiritual, political and social factors that underpin its history. The fact is that Islam was the foundation of the emergence of the most enlightened period in African history and civilization. Under Islam, Africa produced an exhaustive, matchless, fresh and succulent civilization, able to unite diverse ethnicities while showing regard for the distinctive personalities of each. Islam contributed to the civilization and development of Africa, and Africa contributed to the dissemination and preservation of Islam.
The paper is presenting a brief history of Islam in Africa. It includes the contribution of Islam in Africa in terms of it impact on languages, cultures, civilization and education.
the parnassus university of uyo journal of cultural research, 2010
Islam's first contact with Africa was with Ethiopia rather than Egypt and the rest of North Africa. After the initial military phase in North Africa, Islam spread through the population movements and trade. Another factor that helps the spread of Islam in Africa is its adaptability culture where the customs and usages of a society are accommodated to some extent. The paper argues that Africans before the colonial had established Qur'anic schools throughout the continent and some of their languages like Hausa and Fulfulde were being written with Arabic alphabets. The paper further states that Islam had been introduced in the Hausa states as early as 14th century, but by the early 19th century it had little influence on the life of most of the inhabitants. The ruling class who would not want to see their power and authority curtailed by the Shari’ah vigorously opposed the reform of Shehu Uthman and this led to combatant Jihad and subsequent establishment of the Sokoto Caliphate. The system worked vine for a while but the degeneration later set in. The remnant of the degenerated caliphate was what the British had fought with and conquered. The paper concludes that Islam though less widely distributed geographically, but the main political and social forces in the whole continent. Today Islam is probably the fastest growing religion on the African continent, and the proselytization is undertaken by the African Muslims themselves and through peaceful means. Their Jihad is not terrorism; terrorism is under no circumstances permissible in Islam.
Who did and does claim to know and represent West African Islam? Who claims to have authority of representation and based on what justification? What kind of Islamic reformist movements have emerged in the West African landscape and specifically in Burkina Faso and Mali? And how do they conceive of themselves and their understanding of an orthodox and normative Islam? Discursive formations provided by Islamic reformist movements, social anthropology and former colonial authorities seem to have influenced each other, because each of these entities – throughout the history of the last two centuries – has claimed to know and/or represent West African Islam to differing degrees. That Islam has been part of West African societies for many centuries is historically attested. However, as both M. Saul and K. Langewiesche have shown, within colonial discourse and the anthropological study of West African religion in the 20th century, focus has often been laid on indigenous religion, considering everything Islamic rather secondary or syncretistic. Genuine West African religion, the story goes, can only be indigenous. "Islam noir" is at best a "soft" and watered- down version of orthodox Islam. A similar discursive strategy can be observed with regard to certain Islamic reformist movements, noteably those that have been calling for a "purified" Islam and that have been influenced by Wahhabiyya ideals. With regard to both Burkina Faso and Mali, the articles by Idrissa and Schulz allow for a comparison of the the interplay between a colonial ideology, social anthropology and different Islamic movements and actors.
The chapter delves into the plural ways in which colonial encounters transformed the course of Islam and Muslim societies both north and south of the Sahara. Though it focuses specifically on the imperial age set forth by the French conquest of Algiers in 1830, it also favours a long duration approach — making incursions into both pre- and post-colonial periods — to better delineate the dialectic of continuity and change brought about by the colonial situation. The chapter analyses the changing perceptions and policies that the various colonial powers, most importantly the French and the British, developed vis-à-vis Islam and Muslims, and how colonial actors and Muslim leaders eventually worked out subtle patterns of accommodation. But it calls for even more attention to how Islamic thought and Muslim societies were transformed from within in the course of the twentieth century, with emphasis on Sufism, Salafism, the challenge of Islam vs. Western modernity, and the colonial phenomenon of conversion to Islam. The chapter combines historiography, historical analysis, and an Islamic-studies approach to present key themes and debates of relevance to those subjects.
Intellectual Discourse, 1995
The Journal of African History, 2014
This essay discusses some of the recent trends in the scholarship on Islam and Africa that contribute to a more nuanced understanding of the historical relationship between African Muslims and the globalecumeneof believers. Rather than looking at the faith as an insular African phenomenon, this piece examines the links between Africans and the wider community of believers across space and time. Such an approach has important ramifications for our understanding of the dynamics of Islam. However, it also challenges many of the assumptions underpinning the geographic area studies paradigm that has dominated the academy since the Second World War. This essay suggests the adoption of a more fluid approach to scholarly inquiry that reimagines our largely continental attachment to regions in favor of a more intellectually agile methodology where the scope of inquiry is determined less by geographic boundaries and more by the questions we seek to answer.
Rencontre des Traditions Religieuses de l’Afrique avec le Christianisme, L’Islam et la Laicite: A partir des Ecrits de Leopold Sedar Senghor
It has become fashionable for scholars of religion writing through the medium of European languages to employ the use of the term, “African Traditional Religion” (ATR), to refer to the autochthonous religions of Africa. It is my considered view that this is incorrect. In addition, it seems that the use of this term “ATR” seems to diminish from the value of the indigenous religions of Africa as authentic religions. Some scholars even use the term “ancestral religion”. Both of the terms seem to imply that the indigenous religions of Africa are not real religions in the full sense of the word.
The Palgrave Handbook of African Colonial and Postcolonial History, 2018
is frequently, but unjustly, seen as the periphery of the Muslim world, in terms of both geography and religious influence. By contrast, North Africa is considered to be directly linked to the alleged center of the Muslim world, that is, the Arab Middle East. In fact, Islam has had a presence in sub-Saharan Africa since the earliest days of its history. This chapter tries to redress the periphery bias in the analysis of African Muslim societies-a bias that, as Loimeier (2013: ix-x) points out, is long overdue. After all, Africa is home to one of the largest agglomerations of Muslims in the world today. 1 Stretching south across the Sahara, the vast savannah zone-known as the Sahel-is Muslim until it reaches the forest belt of West and Central Africa. Moving south, the Horn of Africa represents a second major zone of Muslim influence. Via contact with seafaring traders in the Indian Ocean, Islam came to dominate in what is now known as the Swahili coast, stretching as far south as Mozambique and the island of Madagascar. From these areas, the religion spread gradually over the centuries, moving south and west into more tropical zones, and the expansion continues today (Levtzion and Pouwels 2000; Loimeier 2013). At present, Muslims constitute a majority in North Africa and in most of the countries in the Sahel. In Sudan, Chad and Tanzania Muslims are the largest group. The population is almost equally divided between Muslims and Christians in Africa's most populous country, Nigeria. Even where Muslims are a minority, they constitute large majorities in certain regions, as for example on the Cape in South Africa, 2 northern Benin, northern Cameroon, northern Ghana, and in highland Ethiopia and coastal Kenya (Otayek and Soares 2007: This is the author's un-edited original manuscript of a chapter that will appear in Palgrave Handbook of African Colonial and Postcolonial History edited by Martin Shanguhyia and Toyin Falola, due for publication 2017.
Filosofia Theoretica: Journal of African Philosophy, Culture and Religions, 2016
The human quest for the meaning of life is an unending one marked by undulating landscapes. In order to confront the flux of experience generated by this quest for meaning, the human embraces science, morality, politics and religion. Religion is said to provide the basis for transcendental values which give humans succour after the physical and material struggles have ended. At the same time, religion also uses the observable social world as the starting point for the embrace of transcendental values. In this essay, an attempt is made to examine the interconnectedness of modernity (which has its basis in the social world), Islam (which provides the human with transcendental values) and an African culture (which serves as a nexus of modernity and Islam). The essay is basically an exercise in analysis whereby the readers are made to draw some compelling inferences.Keywords: Modernity, Islam, African culture, Values, Human happiness
This essay discusses some of the recent trends in the scholarship on Islam and Africa that contribute to a more nuanced understanding of the historical relationship between African Muslims and the global ecumene of believers. Rather than looking at the faith as an insular African phenomenon, this piece examines the links between Africans and the wider community of believers across space and time. Such an approach has important ramifications for our understanding of the dynamics of Islam. However, it also challenges many of the assumptions underpinning the geographic area studies paradigm that has dominated the academy since the Second World War. This essay suggests the adoption of a more fluid approach to scholarly inquiry that reimagines our largely continental attachment to regions in favor of a more intellectually agile methodology where the scope of inquiry is determined less by geographic boundaries and more by the questions we seek to answer.
Review, 2023
SOUNAYE Abdoulaye, CHAPPATTE André (eds.), Islam and Muslim Life in West Africa: Practices, Trajectories and Influences, ZMO Studien 42, De Gruyter, Berlin Boston 2022, vi + 236 pp.
The International Journal of African Historical Studies, 2004
This page intentionally left blank Muslim Societies in African History Examining a series of processes (e.g., islamization, arabization, and africanization) and case studies from North, West, and East Africa, this book gives snapshots of Muslim societies in Africa over the past 1,000+ years. In contrast to traditions that suggest that Africa is not Muslim or that Islam did not take root in Africa, author David Robinson shows the complex struggles of Muslims in the Muslim state of Morocco and in the Hausaland region of Nigeria. He portrays the ways in which Islam was practiced in the "pagan" societies of Ashanti (Ghana) and Buganda (Uganda) and in the ostensibly Christian state of Ethiopia-beginning with the first emigration of Muslims from Mecca in 615 C.E., well before the foundational hijra to Medina in 622. He concludes with chapters on the Mahdi and Khalifa of the Sudan and the Murid Sufi movement that originated in Senegal. Finally, Robinson offers reflections in the wake of the events of September 11, 2001. The Further Reading sections suggest how undergraduate readers may follow up on the themes of this volume, and illustrations and maps make the processes and case studies concrete.
Journal of Islamic Studies and Culture, 2015
Most works dealing with Islam and Africa trace the roots of their connection to the first Hijra when two groups totaling more than 100 Muslims fled persecution in Mecca and arrived in the Kingdom of Axiom (modern-day Ethiopia) in 614 and 615 AD, respectively. A few works would begin with the story of Bilal ibn Rabah or Bilal al-Habashi, the former enslaved Ethiopian born in Mecca during the late 6 th Century (sometime between 578 and 583 AD) and chosen by Prophet Muhammad (PBUH) as the first Muezzin (High Priest, or Caller of the Faithful to prayer) of the Islamic faith. More recent sources would add the fact that the African/Black Saudi Arabian Sheikh Adil Kalbani is now the Imam of the Grand Mosque of Mecca. This chronology misses the African roots of Islam: i.e. the story of the Egyptian Hagar or Hājar (in Arabic), the second wife of Abraham or Ibrahim (in Arabic). It also misses the fact that Luqman The Wise, who wrote the 31 st Sura of the Qur'an, was an African. Today, Islam is practiced everywhere and has emerged as the fastest growing din (meaning in Arabic "way of life," as Islam is more than just a religion) in the world. The African flavor to Islamic practices is evident in the Americas, the Caribbean, and many European countries with significant concentrations of African Muslims. Using Transnational Theory, this paper analyzes the challenges African-centered Muslims face in these majority-Christian states in terms of the concept of the sovereign state and the difficulties that this poses. Thus, the following aspects are examined: (a) defining new Africancentered Muslim actors, (b) modes of change African-centered Muslims encounter, (c) factors impacting success of African-centered Muslims, and (d) challenges for the role of the state in dealing with African-centered Muslims. Before doing all this, however, it makes sense to begin with a brief discussion of Transnational Theory, with its attendant concept transnationalism, and Africancentrism for the theoretical grounding of this essay. As I state in my essay titled "A Time Series Analysis of the African Growth and Opportunity Act: Testing the Efficacy of Transnationalism" (Bangura, 2009), transnationalism is defined as the heightened interconnectivity between people around the world and the loosening of boundaries between countries. The concept of transnationalism is credited to Randolph Bourne, an early 20 th Century writer, who used it to describe a new way of thinking about intercultural relationships. Scholars of transnationalism seek to show how the flow of people, ideas, and goods between regions has increased the relevance of globalization. They argue that it makes no sense to link specific nation state boundaries with, for instance, migratory labor forces, transnational corporations, international
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