represent different subjectivities and ways of being Muslim beyond what the current literature suggests? But why the pre-occupation with Black African Muslim subjectivities and sense of self? This is not just a heuristic question: it is to emphasize the theoretical angle advanced in this essay
Susana Molins Lliteras
their paradigms of learning, in particular related to Arabic literacy and the interpretation of written sources. These structures of mobilization emphasize the importance of female learning and the leading role of women in society’s moral renewal. The changing notions of religious subjectivity are
. The chapter offers invaluable insights into Muslim women’s media-related activities and aspirations. Yet in subsuming highly diverse forms of female political subjectivity under the label ‘women’s agency’, it raises questions as to the term’s analytical usefulness. The argument would have greatly
* Dr. Maha Marouan is a professor of African American Studies and Women, Gender and Sexuality Studies at the Pennsylvania State University. Her work focuses on the intersection of race, gender and religion in the construction of female subjectivities. Her most recent publications include
Ahmed Sh. Ibrahim
. Rather than muftis, lawyers and law professors are the legal professionals now produced by most mainstream educational systems. 9 The curricular and organizational changes in traditional Islamic institutions of learning led to the formations of new subjectivities, 10 changes in the
Ousman Murzik Kobo
purpose here. I will therefore not interrogate the validity of the mutual accusations between the two groups to assess which group had a more convincing argument, an exercise that is often subjective, unresolvable and thus futile. Rather, I am more interested in the ways by which the broader Salafi agenda
This paper explores the life of the Basel missionary Edmond Perregaux (1868-1905) in Switzerland and among the Akan of Ghana. It is concerned with the construction and expression of his selfhood in and between two different worlds in the later nineteenth century under the aegis of an ever advancing globalization. In brief, the paper looks at a Swiss missionary as an actor in Africa and among Africans and reflects upon the matter of reconciling and integrating these two arenas of experience in the formation of his individual subjectivity. It is aimed at creating a much needed bridge between the discrete concerns of Missionary and Africanist historians, and to suggest within the framework of a single individual life the possibilities for a richer, more textured understanding of personhood when all due attention is paid to the interactions between the shaping environments of both home and abroad.
Serawit Bekele Debele
The Sufi Community of Ibrāhīm Niasse
Zachary Valentine Wright
The central argument of this book is that West African Sufism is legible only with an appreciation of centuries of Islamic knowledge specialization in the region. Sufi masters and disciples reenacted and deepened preexisting teacher-student relationships surrounding the learning of core Islamic disciplines, such as the Qurʾān and jurisprudence. Learning Islam meant the transformative inscription of sacred knowledge in the student’s very being, a disposition acquired in the master’s exemplary physical presence. Sufism did not undermine traditional Islamic orthodoxy: the continued transmission of Sufi knowledge has in fact preserved and revived traditional Islamic learning in West Africa.
and radical uncertainty in the contemporary world on the one hand, and the emergence of multiple forms of future making and future thinking on the other. In anthropology a large body of work has analysed the current neoliberal era by focusing on the dark side of globalization, as well as on subjective