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Kordofan Invaded

Peripheral Incorporation and Social Transformation in Islamic Africa


Edited by Stiansen and Kevane

This volume addresses economic change, regional politics and Islamisation in Kordofan, a large province in the Sudan. Kordofan's history is characterised by resistance and adaptation to expanding states and market forces causing both sectoral transformation and stagnation. The contributions in different ways examine the interplay between local and invading institutions, and include studies of Kordofan as a terra media between Darfur and Sinnar, international trade in the nineteenth century, the Mahdist revolt, the Anglo-Egyptian Condominium (with particular reference to land tenure and tribal identity), Kordofan in Sudanese nationalist poetry, local politics in the Nuba Mountains and the conflict between religious orthodoxy and local practice. The book will be of interest to scholars of Africa and Islam because of its novel focus on regional institutions and their relation to the state structures.
This edited volume explores the history, social structure and economy of Kordofan in the Sudan. Representing several academic disciplines, each chapter is concerned with the long-term incorporation - through invasions - of the region into wider socio-political and economic structures.

nocturnal processes have in the context of migration, mobility and adaptation to unfamiliar circumstances and living conditions. Whereas addressing the nightlife of the diaspora allows for exploring the complexity of processes of visibilization and invisibilization that may affect communities, it also draws

Djamila Schans

still unfamiliar with African culture. Transnationalism studies point to an alternative form of economic adaptation of immigrants in advanced societies that is based on the mobilization of their cross-country social networks (Basch et al. 1994 ; Portes et al. 2002 ). African immigrants in Japan who

Beyond ‘Mouridcentrism’

Lived Islam in the Context of Senegalese Migrations

Rita Sobczyk and Rosa Soriano

’. Social Compass 52 (3): 295–308. Hirschman, C. 2004. ‘The Role of Religion in the Origins and Adaptation of Immigrant Groups in the United States’. International Migration Review 38 (3): 1206–1233. Instituto Nacional de Estadística. 2001. ‘Censo de Población Y Viviendas 2001’. http


Frameworks for Analyzing Conflict Diasporas and the Case of Zimbabwe

JoAnn McGregor and Dominic Pasura

; Anthias 1998). Clifford for example, insists on the importance of shared histories, memories and ongoing realities of displacement, suffering, adaptation, and resistance within hostlands (Clifford 1994). The quest to move beyond ‘methodological nationalism’ (Glick Schiller 2010) and emphasis on hybridity


In and Out of Ethiopia: Migrations, Diasporas and Contemporary Ethiopia

Giulia Bonacci

and without Africa. Dynamism, Heterogeneity, Variation . Uppsala: Nordiska Afrikainstitutet. McCann, James. 2006. “A Response: Doro Fänta : Creativity vs. Adaptation in the Ethiopian Diaspora”, Diaspora 15 (2–3): 381–388. Mekuria Bulcha. 2002. The Making of the Oromo Diaspora: A

Babacar Ndione

capacité d’adaptation au milieu urbain. Depuis le début des années 1980, les mourides se sont fortement engagés dans 3) Aujourd’hui, son fi ls l’a remplacé et joue le rôle de guide religieux et de chef coutumier dans le quartier, marqué par son autonomie de gestion à l’image de la ville de Touba, selon le

Generations Apart

Pre-Immigration Experiences and Transnationalism among Ethiopian Immigrants in the Washington, D.C. Metropolitan Area

Kassahun Kebede

Eckstein 2009), along with new exigencies in the host country context, contribute to shaping the adaptation strategies and transnational actions of immigrants. Theoretical Framework: A Generational Approach Over the past several decades, researchers have come to realize that there is more

João Ferreira Dias

Poder no Candomblé , Rio de Janeiro , Pallas . Capone , S. , Teisenhoffer , V. , 2001 , “Devenir médium à Paris: apprentissage et adaptation rituel dans l’implantation d’une terreiro de candomblé en France” , Psychopathologie africaine , 31 ( 1 ): 127 - 156 . Carvalho , A. M

John K. Thornton and Linda M. Heywood

, through the conversion of Kongo to Christianity (after 1491) and the widespread adaptation of elements of European language, clothing, names, and dietary items from Portugal. Kongo’s cultural pattern, well estab- lished by the mid-sixteenth century, also became the root of the Luso-African communities in