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Tahir Fuzile Sitoto

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

Dorthea Schulz

. 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

Maha Marouan

* 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

T.C. McCaskie

Abstract

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.

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Serawit Bekele Debele

In Locating Politics in Ethiopia's Irreecha Ritual Serawit Bekele Debele gives an account of politics and political processes in contemporary Ethiopia as manifested in the annual ritual performance. Mobilizing various sources such as archives, oral accounts, conversations, videos, newspapers, and personal observations, Debele critically analyses political processes and how they are experienced, made sense of and articulated across generational, educational, religious, gender and ethnic differences as well as political persuasions. Moreover, she engages Irreecha in relation to the hugely contested meaning making processes attached to the Thanksgiving ritual which has now become an integral part of Oromo national identity.

Living Knowledge in West African Islam

The Sufi Community of Ibrāhīm Niasse

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Zachary Valentine Wright

Living Knowledge in West African Islam examines the actualization of religious identity in the community of Ibrāhīm Niasse (d.1975, Senegal). With millions of followers throughout Africa and the world, the community arguably represents one of the twentieth century’s most successful Islamic revivals. Niasse’s followers, members of the Tijāniyya Sufi order, gave particular attention to the widespread transmission of the experiential knowledge (maʿrifa) of God. They also worked to articulate a global Islamic identity in the crucible of African decolonization.

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.

Ambra Formenti

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