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Editor:
Umar Ryad
The present volume focuses on the political perceptions of the Hajj, its global religious appeal to Muslims, and the European struggle for influence and supremacy in the Muslim world in the age of pre-colonial and colonial empires. In the late fifteenth century and early sixteenth century, a pivotal change in seafaring occurred, through which western Europeans played important roles in politics, trade, and culture. Viewing this age of empires through the lens of the Hajj puts it into a different perspective, by focusing on how increasing European dominance of the globe in pre-colonial and colonial times was entangled with Muslim religious action, mobility, and agency. The study of Europe’s connections with the Hajj therefore tests the hypothesis that the concept of agency is not limited to isolated parts of the globe. By adopting the “tools of empires,” the Hajj, in itself a global activity, would become part of global and trans-cultural history.
With contributions by: Aldo D’Agostini; Josep Lluís Mateo Dieste; Ulrike Freitag; Mahmood Kooria; Michael Christopher Low; Adam Mestyan; Umar Ryad; John Slight and Bogusław R. Zagórski.
With contributions by: Aldo D’Agostini; Josep Lluís Mateo Dieste; Ulrike Freitag; Mahmood Kooria; Michael Christopher Low; Adam Mestyan; Umar Ryad; John Slight and Bogusław R. Zagórski.
Editor:
Umar Ryad
The present volume focuses on the political perceptions of the Hajj, its global religious appeal to Muslims, and the European struggle for influence and supremacy in the Muslim world in the age of pre-colonial and colonial empires. In the late fifteenth century and early sixteenth century, a pivotal change in seafaring occurred, through which western Europeans played important roles in politics, trade, and culture. Viewing this age of empires through the lens of the Hajj puts it into a different perspective, by focusing on how increasing European dominance of the globe in pre-colonial and colonial times was entangled with Muslim religious action, mobility, and agency. The study of Europe’s connections with the Hajj therefore tests the hypothesis that the concept of agency is not limited to isolated parts of the globe. By adopting the “tools of empires,” the Hajj, in itself a global activity, would become part of global and trans-cultural history.
With contributions by: Aldo D’Agostini; Josep Lluís Mateo Dieste; Ulrike Freitag; Mahmood Kooria; Michael Christopher Low; Adam Mestyan; Umar Ryad; John Slight and Bogusław R. Zagórski.
With contributions by: Aldo D’Agostini; Josep Lluís Mateo Dieste; Ulrike Freitag; Mahmood Kooria; Michael Christopher Low; Adam Mestyan; Umar Ryad; John Slight and Bogusław R. Zagórski.
Cultural Entanglements and Missionary Spaces
Missionary institutions were social spaces of closest encounters between Europeans and various segments of the Egyptian society, during the period of British colonialism. In
European Evangelicals in Egypt (1900-1956) Samir Boulos develops a theory of cultural exchange that is based on the examination of interactions, experiences and discourses in the context of missionary institutions.
Drawing upon oral history interviews as well as rich Egyptian, British and German archival sources, a multifaceted perspective is offered, revealing the complexity and dynamics of mission encounters. Focusing on the everyday life in missionary institutions, experiences of former Egyptian missionary students, local employees, as well as of European missionaries, Samir Boulos explores mutual transformation processes particularly on the individual but also on institutional and social level.
Drawing upon oral history interviews as well as rich Egyptian, British and German archival sources, a multifaceted perspective is offered, revealing the complexity and dynamics of mission encounters. Focusing on the everyday life in missionary institutions, experiences of former Egyptian missionary students, local employees, as well as of European missionaries, Samir Boulos explores mutual transformation processes particularly on the individual but also on institutional and social level.
Cultural Entanglements and Missionary Spaces
Missionary institutions were social spaces of closest encounters between Europeans and various segments of the Egyptian society, during the period of British colonialism. In
European Evangelicals in Egypt (1900-1956) Samir Boulos develops a theory of cultural exchange that is based on the examination of interactions, experiences and discourses in the context of missionary institutions.
Drawing upon oral history interviews as well as rich Egyptian, British and German archival sources, a multifaceted perspective is offered, revealing the complexity and dynamics of mission encounters. Focusing on the everyday life in missionary institutions, experiences of former Egyptian missionary students, local employees, as well as of European missionaries, Samir Boulos explores mutual transformation processes particularly on the individual but also on institutional and social level.
Drawing upon oral history interviews as well as rich Egyptian, British and German archival sources, a multifaceted perspective is offered, revealing the complexity and dynamics of mission encounters. Focusing on the everyday life in missionary institutions, experiences of former Egyptian missionary students, local employees, as well as of European missionaries, Samir Boulos explores mutual transformation processes particularly on the individual but also on institutional and social level.
Discontinuities of a Postcolonial Religious Identity
The Khōjā of Tanzania, Discontinuities of a Postcolonial Religious Identity attempts to reconstruct the development of Khōjā religious identity from their arrival to the Swahili coast in the late 18th century until the turn of the 21st century. This multidisciplinary study incorporates Gujarati, Kacchī, Swahili, and Arabic sources to examine the formation of an Afro-Asian Islamic identity (jamatī) from their initial Indic caste identity (jñāti) towards an emergent Near Eastern imaged Islamic nation (ummatī) through four disciplinary approaches: historiography, politics, linguistics, and ethnology. Over the past two centuries, rapid transitions and discontinuities have produced the profound tensions which have resulted from the willful amnesia of their pre-Islamic Indic civilizational past for an ideological and politicized ‘Islamic’ present. This study aims to document, theorize, and engage this theological transformation of modern Khōjā religious identities as expressed through dimensions of power, language, space, and the body.
Discontinuities of a Postcolonial Religious Identity
The Khōjā of Tanzania, Discontinuities of a Postcolonial Religious Identity attempts to reconstruct the development of Khōjā religious identity from their arrival to the Swahili coast in the late 18th century until the turn of the 21st century. This multidisciplinary study incorporates Gujarati, Kacchī, Swahili, and Arabic sources to examine the formation of an Afro-Asian Islamic identity (jamatī) from their initial Indic caste identity (jñāti) towards an emergent Near Eastern imaged Islamic nation (ummatī) through four disciplinary approaches: historiography, politics, linguistics, and ethnology. Over the past two centuries, rapid transitions and discontinuities have produced the profound tensions which have resulted from the willful amnesia of their pre-Islamic Indic civilizational past for an ideological and politicized ‘Islamic’ present. This study aims to document, theorize, and engage this theological transformation of modern Khōjā religious identities as expressed through dimensions of power, language, space, and the body.
Jawāb al-Ifrῑqῑ - The Response of the African
Series:
Islam in Africa, Volume: 17
Chanfi Ahmed shows how West African ʿulamāʾ, who fled the European colonization of their region to settle in Mecca and Medina, helped the regime of King Ibn Sa’ud at its beginnings in the field of teaching and spreading the Salafῑ-Wahhabῑ’s Islam both inside and outside Saudi Arabia. This is against the widespread idea of considering the spread of the Salafῑ-Wahhābῑ doctrine as being the work of ʿulamāʾ from Najd (Central Arabia) only. We learn here that the diffusion of this doctrine after 1926 was much more the work of ʿulamāʾ from other parts of the Muslim World who had already acquired this doctrine and spread it in their countries by teaching and publishing books related to it. In addition
Chanfi Ahmed demonstrates that concerning Islamic reform and mission (daʿwa), Africans are not just consumers, but also thinkers and designers.
Jawāb al-Ifrῑqῑ - The Response of the African
Series:
Islam in Africa, Volume: 17
Chanfi Ahmed shows how West African ʿulamāʾ, who fled the European colonization of their region to settle in Mecca and Medina, helped the regime of King Ibn Sa’ud at its beginnings in the field of teaching and spreading the Salafῑ-Wahhabῑ’s Islam both inside and outside Saudi Arabia. This is against the widespread idea of considering the spread of the Salafῑ-Wahhābῑ doctrine as being the work of ʿulamāʾ from Najd (Central Arabia) only. We learn here that the diffusion of this doctrine after 1926 was much more the work of ʿulamāʾ from other parts of the Muslim World who had already acquired this doctrine and spread it in their countries by teaching and publishing books related to it. In addition
Chanfi Ahmed demonstrates that concerning Islamic reform and mission (daʿwa), Africans are not just consumers, but also thinkers and designers.
Islamic 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.
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Ripples of Reform
Series:
Islam in Africa, Volume: 16
In the period c. 1880-1940, organized Sufism spread rapidly in the western Indian Ocean. New communities turned to Islam, and Muslim communities turned to new texts, practices and religious leaders. On the East African coast, the orders were both a vehicle for conversion to Islam and for reform of Islamic practice. The impact of Sufism on local communities is here traced geographically as a ripple reaching beyond the Swahili cultural zone southwards to Mozambique, Madagascar and Cape Town. Through an investigation of the texts, ritual practices and scholarly networks that went alongside Sufi expansion, this book places religious change in the western Indian Ocean within the wider framework of Islamic reform.
Ripples of Reform
Series:
Islam in Africa, Volume: 16
In the period c. 1880-1940, organized Sufism spread rapidly in the western Indian Ocean. New communities turned to Islam, and Muslim communities turned to new texts, practices and religious leaders. On the East African coast, the orders were both a vehicle for conversion to Islam and for reform of Islamic practice. The impact of Sufism on local communities is here traced geographically as a ripple reaching beyond the Swahili cultural zone southwards to Mozambique, Madagascar and Cape Town. Through an investigation of the texts, ritual practices and scholarly networks that went alongside Sufi expansion, this book places religious change in the western Indian Ocean within the wider framework of Islamic reform.
Religious Change among Oromo Muslims in Bale, Ethiopia
Series:
Islam in Africa, Volume: 12
The political transition in 1991 and the new regime’s policy towards the ethnic and religious diversity in Ethiopia have contributed to increased activities from various Islamic reform movements. Among these, we find the Salafi movement which expanded rapidly throughout the 1990s, particularly in the Oromo-speaking south-eastern parts of the country. This book sheds light on the emergence and expansion of Salafism in Bale. Focusing on the diversified body of situated actors and their role in the process of religious change, it discusses the early arrival of Salafism in the late 1960s, follows it through the Marxist period (1974-1991) before discussing the rapid expansion of the movement in the 1990s. The movement’s dynamics and the controversies emerging as a result of the reforms are discussed, particularly with reference to different understandings of sources for religious knowledge and the role of Islamic literacy.
Religious Change among Oromo Muslims in Bale, Ethiopia
Series:
Islam in Africa, Volume: 12
The political transition in 1991 and the new regime’s policy towards the ethnic and religious diversity in Ethiopia have contributed to increased activities from various Islamic reform movements. Among these, we find the Salafi movement which expanded rapidly throughout the 1990s, particularly in the Oromo-speaking south-eastern parts of the country. This book sheds light on the emergence and expansion of Salafism in Bale. Focusing on the diversified body of situated actors and their role in the process of religious change, it discusses the early arrival of Salafism in the late 1960s, follows it through the Marxist period (1974-1991) before discussing the rapid expansion of the movement in the 1990s. The movement’s dynamics and the controversies emerging as a result of the reforms are discussed, particularly with reference to different understandings of sources for religious knowledge and the role of Islamic literacy.
Editor:
Elias Bongmba
The
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.
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.
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Abstracts and Index of Recent Articles
Editor:
Katja Triplett
As of 2021, Science of Religion is no longer published as a journal by Brill, but will continue in electronic format as
Index to the Study of Religions Online. The objective of
Science of Religion is to provide a systematic bibliography of articles which contribute in various ways to the academic study of religions. This in turn is intended to facilitate the work and international collaboration of all scholars working in this field. The abstracts published in
Science of Religion are drawn from a wide range of journals in various languages and reflect a range of contributory or complementary disciplines. The list of periodicals consulted is reviewed regularly and suggestions for improvement are welcomed.
Science of Religion does not seek to appraise or criticise the contents of any articles. Nor does it endorse any of the religious standpoints or agendas referred to in the articles abstracted. In all cases the individual authors are responsible for their own opinions and any reference to these opinions should take account of the complete article in the original source.
Science of Religion is published by Brill with the support of the International Association for the History of Religions (IAHR).
The online version of Science of Religion, the Index to the Study of Religions Online, can be found here.
For a complete list of journals consulted for Science of Religion, please see the Table of Contents.
The online version of Science of Religion, the Index to the Study of Religions Online, can be found here.
For a complete list of journals consulted for Science of Religion, please see the Table of Contents.
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