In this paper, the author considers the interpretation of and the ethnographic production about Islam and Muslim societies, particularly in Africa. The Orientalist 'doctrine' of an unchanging and... Show moreIn this paper, the author considers the interpretation of and the ethnographic production about Islam and Muslim societies, particularly in Africa. The Orientalist 'doctrine' of an unchanging and timeless Islam has long been shown to be inadequate for understanding the obvious diversity and complexity within and between Muslim societies. However, the limitations of certain anthropolocial studies - notably, their almost exclusive focus on local context and cultures to which they sometimes attribute different 'Islams' (e.g. African Islam) - have not been critically examined to the same degree. The author argues that one must study Islam as a discursive tradition at the intersection of the local and the supralocal, including broader scriptural traditions of Islam. Drawing on ethnographic and historical research on Islamic law in West Africa, the author shows how Muslims in Mali participate in the supralocal discourses of Islam and some of the ways in which local and regional history and culture shape their participation in these discourses. [Journal abstract] Show less
The papers in this volume were earlier presented at the conference 'Globalization and new questions of ownership', which was held in Leiden, The Netherlands, from 26-27 April 2002. The volume... Show moreThe papers in this volume were earlier presented at the conference 'Globalization and new questions of ownership', which was held in Leiden, The Netherlands, from 26-27 April 2002. The volume challenges the dominant view that globalization is a primary threat to African societies. Instead, it emphasizes African agency in situating globality, that is, in selectively and creatively appropriating elements of the emerging global culture. Contributions: Situating globality: African agency in the appropriation of global culture (Wim van Binsbergen, Rijk van DijkandJan-Bart Gewald); Global and local trends in media ownership and control: implications for cultural creativity in Africa (Francis B. Nyamnjoh); Global media and violence in Africa: the case of Somalia (Jan-Bart Gewald); Can ICT belong in Africa, or is ICT owned by the North Atlantic region? (Wim van Binsbergen); 'Man will live well': on the poetics of corruption in a global age (Sanya Osha); 'Beyond the rivers of Ethiopia': Pentecostal Pan-Africanism and Ghanaian identities in the transnational domain (Rijk van Dijk); Global connections, local ruptures: the case of Islam in Senegal (Roy Dilley); How is a girl to marry without a bed? : weddings, wealth and women's value in an Islamic town of Niger (Adeline Masquelier); The social life of secrets (Senegal, Ferdinand de Jong); The persistence of female initiation rites: reflexivity and resilience of women in Zambia (Thera Rasing). [ASC Leiden abstract] Show less
During his fieldwork in Mali in the 1990s, the author found that many discussions among Malian Muslims about Islam centred on general questions of piety and the "correct" ways of being a pious... Show moreDuring his fieldwork in Mali in the 1990s, the author found that many discussions among Malian Muslims about Islam centred on general questions of piety and the "correct" ways of being a pious Muslim. There seemed to be considerable concern with - and often debate about - the public signs of piety. One such sign was the 'seere', a dark, sometimes circular spot or mark on some Muslims' foreheads. Many Malians noted that such a mark indicates regular prayer and presumably appears from touching the forehead to the ground. The author focuses on these publicly visible signs of piety not only because they were the subject of considerable discussion in Mali but also because they are not limited to any one group of Muslims. Before doing so, he gives an outline of Islam in Malian history, Muslim preachers and the spread of public sermons during the colonial period, Muslim associations and Muslim intellectuals who began to enter the public arena in new ways in the 1950s, and the public sphere and standardization of Islamic practices in the postcolonial period. [ASC Leiden abstract] Show less
This paper explores the practice of Islam among a relatively understudied group of Muslim migrants in France, the Halpulaaren, some of whom have been living in France for more than three decades.... Show moreThis paper explores the practice of Islam among a relatively understudied group of Muslim migrants in France, the Halpulaaren, some of whom have been living in France for more than three decades. Drawing on field research in Senegal, Mali and France, the author considers the contexts for Halpulaaren migration to France, including the West African background to such migration and the situation migrants face in France. The author focuses on a Halpulaaren Muslim religious leader from Senegal, Mansour Baro, who has a reputation as a living Muslim saint, and his followers in France. Tierno Mansour is one of a handful of the most esteemed leaders of the Tijaniyya Sufi order in Senegal. The appeal of this saint, who annually visits Europe, for his followers in France is examined in order to try and understand some of the ways of being Muslim in the shadow of the global city with both its promises and constraints. [Journal abstract] Show less
A summer institute on Public Spheres and Muslim Identities took place in Berlin in July 2001 and at Dartmouth College, Hanover, N.H., in August 2002. It was funded by the Alexander von Humboldt... Show moreA summer institute on Public Spheres and Muslim Identities took place in Berlin in July 2001 and at Dartmouth College, Hanover, N.H., in August 2002. It was funded by the Alexander von Humboldt Foundation (Bonn) and administered by the Wissenschaftskolleg zu Berlin, on behalf of an international consortium of institutes for advanced study in Europe and the United States. The projects engendered by the summer institute facilitated discussions on theory and method across disciplinary lines, geographical regions, and historical periods. A follow-up meeting of two of the institute's working groups convened in Florence in September 2003. Show less
Each religion constitutes a distinct system. Failure to recognize this once led many observers of Islam into error, and scholars have therefore tended to move towards purely Islamic categories.... Show moreEach religion constitutes a distinct system. Failure to recognize this once led many observers of Islam into error, and scholars have therefore tended to move towards purely Islamic categories. Universal categories, however, are needed in order for scholars to transcend boundaries between scholarly disciplines and to communicate effectively with the wider public. This is also true with respect to issues such as 'church' and 'mosque' in current debates on authority within Islam, and more precisely, on institutional authority. Show less
A simmering issue in the Islamic world's relations with the West concerning the tension between the sacred and the secular took a particularly violent turn on 11 September 2001 when Usama Bin Laden... Show moreA simmering issue in the Islamic world's relations with the West concerning the tension between the sacred and the secular took a particularly violent turn on 11 September 2001 when Usama Bin Laden and his Al-Qacid a network launched a coordinated assault on the US in the name of sacred duty. The West reacted with stunned surprise. But given the long history of Islamic fundamentalist grievances, is not the West's surprise itself surprising? Show less
In the course of their long and complex history dating to the formative period of Islam, the Ismailis have often been accused of various heretical teachings and practices and a multitude of myths... Show moreIn the course of their long and complex history dating to the formative period of Islam, the Ismailis have often been accused of various heretical teachings and practices and a multitude of myths and misconceptions circulated about them. This is mainly because the Ismailis were, until the middle of the 20th century, studied and evaluated almost exclusively on the basis of the evidence collected or often fabricated by their enemies. It was only from the mid-20th century onwards that studies based on Ismaili sources came to dominate the field, leading to a much less biased understanding of the Ismailiyya. Show less
The visibility of converts to Islam in the media has recently undergone an exponential increase - mainly in the United States. There was the case of Jonny Walker, labelled 'Jonny the Taliban', born... Show moreThe visibility of converts to Islam in the media has recently undergone an exponential increase - mainly in the United States. There was the case of Jonny Walker, labelled 'Jonny the Taliban', born into the wasp upper class, who was apprehended as mujahid in Afghanistan. Then there was Jose Padilla, the would-be terrorist who was seized in an airport loaded with explosives. Finally, John Allen Williams came on the scene. Of Jamaican ancestry, born in Louisiana, this former American soldier in the Gulf War became the serial killer that terrorized Washington in October 2002 by killing 13 people in cold blood . These three tales have nothing in common, apart from the fact that all three protagonists are converts to Islam. Show less
The periodical al-Manar al-Jadid was first published in January 1998 in Cairo. In the words of its editor-inchief, Gamal Sultan, its aim is: 'To establish a civilized and authentic intellectual... Show moreThe periodical al-Manar al-Jadid was first published in January 1998 in Cairo. In the words of its editor-inchief, Gamal Sultan, its aim is: 'To establish a civilized and authentic intellectual forum, to combat the waves of westernization, arbitrariness and opportunism in the Islamic world.' The initiators of the publication include such prominent Islamists as Muhammad cImara, Tariq al-Bishri, Yusuf Qaradawi, and Rashid al-Ghanushi, as well as activists of the younger generation, like kamal habib, a leading member of the Jihad Group in the 1980s. The new periodical is obviously linked to the famous al-Manar issued in 1898 under the patronage of Rashid Rida. Show less
The vocation of the IISMM (Institut d'Etudes de l'Islam et des Sociétés du Monde Musulman) is to make the contemporary world of Islam known and to stimulate the curiosity of a large audience while... Show moreThe vocation of the IISMM (Institut d'Etudes de l'Islam et des Sociétés du Monde Musulman) is to make the contemporary world of Islam known and to stimulate the curiosity of a large audience while developing various high-level research programmes, the duration of which ranges from two to four years. 'La création artistique contemporaine en pays d'Islam' (The contemporary artistic creation in Islamic regions), a programme run by Jocelyne Dakhlia, director of studies at the Ecole des Hautes Etudes en Sciences Sociales (EHESS) in Paris, adheres to this perspective. Show less
The Center for Islam & Science (CIS) is dedicated to a creative exploration of the Islamic view of science and to a renewal of links with the intellectual tradition of Islam. The CIS supports... Show moreThe Center for Islam & Science (CIS) is dedicated to a creative exploration of the Islamic view of science and to a renewal of links with the intellectual tradition of Islam. The CIS supports research and activities aimed at enhancing our Islamic and scientific understanding of nature and the human condition. Recognizing an underlying unity in all domains of knowledge, the CIS does not construe 'Islam' and 'science' as two unrelated entities that need to be artificially linked through an external methodology. This fundamental unity stems from tawhid (unicity of God), the foundation of Islamic epistemology. The CIS, therefore, recognizes, honours and builds its vision and strategy on this unifying principle. Accordingly, it considers the physical world (the subject matter of natural sciences) a part of the hierarchy of beings which must be studied in relation to other parts as well as to the greater whole. Show less
The political drama in the Malay archipelago continues to be played out in terms of the traditional Malay-Indonesian shadow theatre: the Wayang of Kerajaan. But it is impossible to deny that the... Show moreThe political drama in the Malay archipelago continues to be played out in terms of the traditional Malay-Indonesian shadow theatre: the Wayang of Kerajaan. But it is impossible to deny that the latest developments in Malaysia and Indonesia have also marked a major shift in the political terrain of the two countries, with the Islamic parties and movements there poised to enter the charmed circle of kerajaan politics once again. This is something to which both the governments and the intellectual communities of the region cannot be indifferent. Show less
This chapter first discusses the nature of religious pluralism in Mali, highlighting some of the practices that many Muslims find objectionable and that, therefore, are a major source of tension... Show moreThis chapter first discusses the nature of religious pluralism in Mali, highlighting some of the practices that many Muslims find objectionable and that, therefore, are a major source of tension between Islam and Muslims, on the one hand, and traditional religions and their practitioners, on the other. The author then considers the proselytization activities of one of Mali's most celebrated, contemporary Muslim religious leaders, Sidy Modibo Kane (1925-1996), examining the actual mechanisms of his campaigns in the 1980s and 1990s to spread Islam among non-Muslims and to extirpate allegedly un-Islamic practices, most notably spirit possession, as well as some of the intended and unintended consequences of such proselytization efforts. Show less
Despite its ancient history in Ethiopia, Islam has always been a secondary status religion in the country. It emerged in the shadow of Christianity and has often suffered from suppression and... Show moreDespite its ancient history in Ethiopia, Islam has always been a secondary status religion in the country. It emerged in the shadow of Christianity and has often suffered from suppression and discrimination. This has had an impact on the social opportunities, religious and civil rights, and the pattern of self-organization of Ethiopian Muslims. During the last decade, new issues of religious identity and communal political identity among Muslims in Ethiopia have emerged in the wake of political and economic reform processes, and as a result of the process of cultural globalization. This article gives a historical overview of the emergence and development of Islam in Ethiopia, its position in the pre-1974 empire and its relationship with Christianity, and changes under the Mengistu regime (1974-1991), which actively discouraged religion in all its forms. Finally, it discusses developments since 1991, paying special attention to questions of identity and the 'ethnic' dimensions of Islam. Bibliogr., notes, ref., sum Show less
This chapter looks at a high-profile Fulbe Muslim religious leader from Mali and explores his relations with the people of the Mande. This Muslim religious leader, El-Hadj Cheikh Sidy Modibo Kane... Show moreThis chapter looks at a high-profile Fulbe Muslim religious leader from Mali and explores his relations with the people of the Mande. This Muslim religious leader, El-Hadj Cheikh Sidy Modibo Kane Diallo of Dilly, in the circle of Nara, is perhaps one of the most influential religious leaders in present-day Mali. The author examines the development of Diallo's "career" as a 'shaykh' and a 'wali' (friend of God). He shows how this career has been constructed in large part through ideological oppositions between Fulbe and Mande/Bambara, as well as through the 'shaykh's interactions with actual Bambara people, particularly his efforts to spread Islam among the country's non-Muslim ("pagan") rural Bambara population and to eradicate the widespread practice of spirit possession. As he suggests, it is in such conversion campaigns that one can see most clearly how individuals - both Fulbe and Bambara - deploy such ideological oppositions. Ultimately, however, the results of such campaigns to spread Islam remain rather ambiguous. Bibliogr., notes, ref., sum. in French. [ASC Leiden abstract] Show less
In Afrika bezuiden de Sahara heeft de islam een bijzonder complexe en rijke geschiedenis. De auteur schetst deze geschiedenis vanaf 615, wanneer de Profeet een groot deel van zijn volgelingen naar... Show moreIn Afrika bezuiden de Sahara heeft de islam een bijzonder complexe en rijke geschiedenis. De auteur schetst deze geschiedenis vanaf 615, wanneer de Profeet een groot deel van zijn volgelingen naar Ethiopi‰ stuurt, tot de hedendaagse periode van mondialisering, waarin de islam zich manifesteert als bron van religieuze en politieke identiteit tegenover 'het Westen' en de culturele, morele en technologische invloeden die daarmee worden geassocieerd. Hij zet een aantal kenmerken van de islam in Afrika uiteen en schenkt daarbij aandacht aan de spanning tussen het eigen culturele erfgoed en de aanspraken van de islamitische leer. [Samenvatting ASC Leiden] Show less
In the late twentieth century, Nioro du Sahel, an economically marginal town in Mali, has become an important regional pilgrimage centre for Muslims. The present paper discusses the prayer economy... Show moreIn the late twentieth century, Nioro du Sahel, an economically marginal town in Mali, has become an important regional pilgrimage centre for Muslims. The present paper discusses the prayer economy in this town, the rather complex but pervasive practices in which gifts are given to certain Muslim religious leaders on a large scale. It focuses on the celebrated leaders of two Sufi brotherhoods - the Tijaniyya and the Hamawiyya - , their numerous followers, and their relationships, which set the context for the gift transfers. It shows how the prayer economy operates through the circulation of capital - economic, political, and spiritual or symbolic - which particular social actors are able to convert from one domain to another, with the result that in particular places, the economy fuses economic and political elites with religious leaders. This feature of the prayer economy marks a significant shift in the organization of religious practice. Ties between religious leaders and some, mostly elite, followers are no longer mediated primarily through membership of a particular Sufi brotherhood but rather through access to some of the central material tokens of value in society. This shift indicates the fragility of the hegemony of the prayer economy. Show less
Recent studies have pointed to the relationships between marabouts and power in West Africa. The present author argues that these studies should be broadened to include marabouts not necessarily... Show moreRecent studies have pointed to the relationships between marabouts and power in West Africa. The present author argues that these studies should be broadened to include marabouts not necessarily linked directly to particular regimes, but whose reputations and widespread popularity put them in a complex relationship to power. He presents a biographical note on the most influential marabouts in present-day Mali, Sidy Modibo Kane Diallo, born in 1925 in the town of Dilly, in the cercle of Nara which was then the French Sudan. In 1974 he became the official 'khalifa' of the Kane Diallo family. Today his reputation rests in large part on his efforts to spread Islam in Mali, particularly among the Bambara of Beledugu and Kaarta. Other factors which have served to enhance Sidy's reputation include the yearly 'ziyara' in Dilly and his role as a 'khalifa' of the Quadiriyya brotherhood. His circulation within Mali has been subject to authorization by the Malian State. Wherever he travels, he is received with great fanfare not only by villagers but also by representatives of the State who shower him with gifts and solicit him for blessings. The State cannot fail to recognize the potential benefits of its association with Sidy, and at times seems to act to exploit his influence, although he is not closely linked to the Traor‚ regime. Notes, ref Show less
