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Joseph Hill

This paper shows how religious speeches by leaders of the Taalibe Baay, disciples of the Senegalese Sufi Shaykh Ibrahim Ñas, uphold Islamic knowledge and authority while accommodating competing yet intertwined knowledge regimes. French and Arabic enter into Wolof religious discourse in multiple ways through contrasting educational methods, uses, and language ideologies. These three languages are combined and separated in numerous linguistic registers juxtaposed in religious speeches: classical Arabic prologues and textual quotations, “deep Wolof” narratives largely excluding loanwords, more conversational registers using some French terms, and so on. Although orators typically use French terms sparingly, they sometimes break this pattern and use them liberally, especially when critiquing Western hegemony and secular values. They sometimes incorporate French discourses of “liberty” and “progress” in passages designed to demonstrate Islam’s superiority in achieving these ideals. Orators tend to replace common French terms for morally positive concepts with Arabic terms, yet they usually reinsert the French as a gloss to facilitate comprehension. I discuss these utterances as cases of linguistic “hybridity” in which contrasting voices combine to serve an authorial purpose. These rhetorical patterns fit into a larger pattern of accommodating, contesting, and appropriating hegemonic languages, institutions, and ideas while upholding Islam’s unique authoritativeness.


Jeremy Punt

In Postcolonial biblical interpretation Jeremy Punt reflects on the nature and value of the postcolonial hermeneutical approach, as it relates to the interpretation of biblical and in particular, Pauline texts. Showing when a socio-politically engaged reading becomes postcolonial, but also what in the term postcolonial both attracts and also creates distance, exegesis from a postcolonial perspective is profiled. The book indicates possible avenues in how postcolonial work can be helpful theoretically to the guild of biblical scholars and to show also how it can be practiced in exegetical work done on biblical texts.


Cleo Cantone

This book constitutes a seminal contribution to the fields of Islamic architectural history and gender studies. It is the first major empirical study of the history and current state of mosque building in Senegal and the first study of mosque space from a gender perspective. The author positions Senegalese mosques within the field of Islamic architectural history, unraveling their history through pre-colonial travelers’ accounts to conversations with present-day planners, imams and women who continually shape and reshape the mosques they worship in. Using contemporary Dakar as a case study, the book’s second aim is to explore the role of women in the “making and remaking” of mosques. In particular, the rise of non-tariqa grass-roots movements (i.e.: the “Sunni/Ibadou” movement) has empowered women (particularly young women) and has greatly strengthened their capacity to use mosques as places of spirituality, education and socialization. The text is aimed at several specialized readerships: readers interested in Islam in West Africa, in the role of women in Islam, as well as those interested in the sociology and art-history of mosques.

Knut S. Vikør

. This gave rise to what Kane calls a “hybrid” system that borrowed from Western pedagogy and taught the same subjects as the colonial schools, but used either Arabic exclusively or a mixture of Arabic and the colonial language and included religious instruction alongside the secular subjects. These are

Liazzat J. K. Bonate

societies adopted it. In the regions where the number of Arab settlers was significant or where intense trade relations took place, Arabic was implemented regionally or at least as the language of trade. 12 But in many cases, the local-global encounters resulted in hybrid literacy practices, adapted to

Fallou Ngom and Mustapha H. Kurfi

complementarity is noticeable in two types of hybrid (bilingual or multilingual) texts commonly found in Muslim Africa: (1) ʿAjamī manuscripts with Islamic doxologies, loanwords, and phrases in Arabic drawn from Islamic texts, and (2) Arabic texts with explicative marginalia and glosses in ʿAjamī. Besides these

Mustapha Hashim Kurfi

other skills to produce a unique hybrid form of modern Hausa calligraphy: The Prince Charles School of Traditional Arts in the u.k. came to know of my work and my institute. In the year 2006, they came to engage me and some of my trained students in geometry and how to utilize it and advance our

Joseph Hill

doesn’t conceptualize this pluralism and hybridity. LB : That was also the view of many who attended the Birmingham seminar. At one point the discussion moved toward a broader critique of Foucault’s theories, which I must admit did not much interest me. This reaction illustrates an aspect of my

Søren Gilsaa

al-Qaradawi, was referred to as a frequent source of knowledge and consultancy by several Ansār-related preachers. This points to a fragmentation of sacred authority while adding to the hybridity of sources that are drawn on by individual preachers at different levels of learning. 50 Salafi

Frédérick Madore and Muriel Gomez-Perez

, 2 are adapting to the changing religious landscape, including the rise of a new generation of so-called religious entrepreneurs. These “hybrid” Muslim brotherhoods are closer to reformist Islam, less devoted to mysticism, and more involved in the social and political life of the country. 3