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Beth Ann Williams

with church-related activities and come alive in conversations about religion and spirituality. I wanted to understand why women invested so heavily in Christian organizations, especially the Protestant, missionary-founded churches that have historically been a deeply patriarchal force in East African


Anne K. Bang

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.

Ahmed Parkar

a combination of carbonic, metallic and acidic substances and they were very successful as we were able to produce black and dark brown inks (based on the collected data). All in all, the art of producing local Swahili inks is facing extinction in East Africa, as the knowledge is currently in the

The Khōjā of Tanzania

Discontinuities of a Postcolonial Religious Identity


Iqbal Akhtar

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.

Andrea Mariko Grant

, wear skirts that extended below the knee, and could not wear makeup, nail polish, or jewellery. 8 Second, with their emphasis on confession, ‘second conversion’, and evangelisation, the postgenocide abarokore churches shared similarities with the East African Revival of the 1930s, a spiritual renewal

Sarali Gintsburg

in India, where both authors justify why they had to use the notions of place and space and not any other combinations. 2 The tradition of ziyara is known throughout the Islamic world, from Central Asia to East Africa (see, for instance, Goldziher 1880, Lane 1860) 3 See, for instance, ‘Hood Comes

T.C. McCaskie

: Editions neuchâteloise . Haas-Lill , Waldtraut . 1994 . Erlitten und Erstritten. Der Berfreinungsweg von Frauen in der Basler Mission 1816-1966 . Basel : Basileia Verlag . Harries , Patrick . 2007 . Butterflies and Barbarians: Swiss Missionaries and Systems of Knowledge in South-East Africa

Ahmed Ibrahim Abushouk

, Coleraine, iii, 1981, 38–43. 35. “Fur and Fartit: the history of a frontier”, in Culture History in the Southern Sudan , eds. John Mack & Peter Robertshaw, Nairobi: The British Institute in East Africa, 1982, 75–87. 36. “The Tunjur: a central Sudanic mystery”, snr , lxi, 1983, 47–60. 37