and dialectal interaction between local and trans-local intellectual exchanges, and processes of selection and adaptation pursued by traders, Sufi holy men, intellectuals, and political elites across time and space. He notes that, “…the differences among the Muslim communities in Africa are to be
-called process of ‘Ajamization of Islam. Ngom introduces this concept at the beginning of the book (p. 19), drawing a compelling parallel between the adaptation of the Arabic alphabet to write African languages and the spread of Islam in sub-Saharan Africa: “By adapting the Arabic orthography to write African
, disregarded the developments that were evident in Swahili adaptation of the Arabic script. The European missionary, Bishop Steere, for instance, provided the following rationale in order to signal the need to replace the Arabic script with the Roman Script:
It is absolutely necessary to have a good idea of
. Further, the ʿajami writings are expanding today; while more examples are bound to be discovered, the largest part of West Africa’s manuscript culture remains tied to a classical tradition which also provided a template for local adaptations in ʿajami.
scholars have tended to view West African Islam as peripheral to the centers of Islamic learning and culture in North Africa and Arabia (the Arab world). This has led to the neglect of the African reception, interpretation, adaptation and transformation of introduced elements such as in writing
demonstrates a view where Salafism is understood as essential, static, and internally coherent. It denies the possibility of ideological adaptations, and the fact that Salafism, like any religious movement, would be affected by outside influences. More appropriate is Quintan Wiktorowicz’s approach, which
through the figure of the woman, thus suggesting, as I argue, that the discussion on race, Islam and African identity can likewise evolve in new directions. In Ibrahim’s title story, “The Whispering Trees,” Faulata ushers the main protagonist Salim’s adaptation to his blindness. She generates changes in
referred word in the main text, (c) strategies of adaptation of the Arabic script for writing in local languages, and (d) tagging or labelling of glosses in languages other than Arabic. The comparative study and description allow to emphasize particular characteristics of each culture and illustrate
-ḥisāb exemplifies, Fuuta Jaloo scholars borrowed a tradition present in the whole Mediterranean world since the Middle Ages and re-appropriated it to address their local needs.
However, the adaptation is not total. For example, the calendar Qanṭarat al-ḥisāb keeps mentioning locally absent data reflecting the
AFRICAN CHRISTIANITY IN THE JEWISH STATE: ADAPTATION, ACCOMMODATION AND LEGITIMIZATION OF MIGRANT WORKERS’ CHURCHES, 1990-2003 GALIA SABAR (Tel Aviv University) ABSTRACT This paper examines the role of African Initiated Churches (AICs) in the lives of African migrant laborers in Israel. Its