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  • All: "Subjectivity" x
  • Middle East and Islamic Studies x

T.C. McCaskie


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.

Living Knowledge in West African Islam

The Sufi Community of Ibrāhīm Niasse


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

Rachida Chih

revealed: the local region of the Lake Chad basin, the Sudan and Sahel region, and, finally, the far-flung surrounds of the Mediterranean. Very clear maps visualize these representations. Such a lexicographic approach lends the study of representations full importance by unfolding a subjective vision

Yunus Dumbe

the sermons delivered by the Imam from Arabic to the vernacular, a novel initiative at the time. However, Ibrahim and Salam’s interpretations of religious issues were viewed as subjective and undermining the authority of the Imam and Tijaniyya beliefs. 31 Anxious of the perceived Salafi threat