In this work translations of four texts are provided from Ghadāmis and from Mali. The first is a biography of the Ghadāmisī scholar ʿAbdallāh b. Abī Bakr al-Ghadāmisī (1626–1719 AD), written by the eighteenth-century author Ibn Muhalhil al-Ghadāmisī. A second text is “The History of al-Sūq”, concerning al-Sūq, the historic town of Tādmakka and the original home of the Kel-Essouk Tuareg. The third text is “The Precious Jewel in the Saharan histories of the ‘People of the Veil’” by Muḥammad Tawjaw al-Sūqī al-Thānī, a contemporary Tuareg author. It pertains to the Kel-Essouk and their historical ties with the Maghreb and West Africa. The final text is a description of the Tuareg from the book “Ghadāmis, its features, its images and its sights” by Bashīr Qāsim Yūshaʿ, published in Arabic in 2001 AD.
Faith in African Lived Christianity – Bridging Anthropological and Theological Perspectives offers a comprehensive, empirically rich and interdisciplinary approach to the study of faith in African Christianity. The book brings together anthropology and theology in the study of how faith and religious experiences shape the understanding of social life in Africa. The volume is a collection of chapters by prominent Africanist theologians, anthropologists and social scientists, who take people’s faith as their starting point and analyze it in a contextually sensitive way. It covers discussions of positionality in the study of African Christianity, interdisciplinary methods and approaches and a number of case studies on political, social and ecological aspects of African Christian spirituality.
In the Emirate of Transjordan, the interwar period was marked by the emergence of the Melkite Church. Following the Eastern rite and represented by Arab priests, this church appeared to be an asset from a missionary perspective as Arab nationalism was spreading in the Middle East. New parishes and schools were opened. A new Melkite archeparchy was created in the Emirate in 1932. The archbishop, Paul Salman, strengthened the foundation of the church and became a key partner of the government. This article tackles the relationship between Arabisation, nationalisation and territorialisation. It aims to highlight the way the Melkite Church embodied the adaptation strategy of the Congregation for the Oriental Churches in Transjordan. The clergy of this national church was established by mobilising regional and international networks. By considering these clerics as go-between experts, this article aims to decrypt a complex process of territorialisation and transnationalisation of the Melkite Church.
At the beginning of the twentieth century, some Palestinian and Lebanese Salesians, influenced by the Arab Renaissance movement, began to claim the right to oppose the ‘directorships’ of the institutes of the Don Bosco Society in Bethlehem and the surrounding area. They also began to request better recognition of their native language, in schools and within the religious community. They clashed with their superiors who, in the meantime, had signed an agreement with the Salesian government in Rome, committing them to developing the Italian language in their teaching institutes. The struggle became particularly fierce after the Holy See rebuked the Palestinian religious congregations for teaching the catechism and explaining the Sunday Gospel to people in a foreign language and urged them to do so in Arabic. The clash caused a serious disturbance within the Salesian community. Finally, after the First World War, the most turbulent Arab religious were removed from the Society of Don Bosco. All converged in the Latin Patriarchate of Jerusalem, where they continued forcefully (but in vain) to put forward their national demands. This article is based on several unpublished sources.