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Dissertations / Theses on the topic 'Islam, africa'
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1
Sesanti, Simphiwe Olicius. "Burial practices, African women, and Islam in the Eastern Cape province, South Africa." Thesis, University of Port Elizabeth, 2004. http://hdl.handle.net/10948/346.
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Early in 2003, African Muslims in Uitenhage’s township, Kwa-Nobuhle, learnt that Muslim women, led by Sheikh Nceba Salamntu, in South Africa’s Port Elizabeth New Brighton township, were allowed, contrary to previous practice, to follow a funeral procession right up to the graveyard. The resultant discomfort on the one hand, and excitement on the other caused by this event among Muslims in the township, forms the basis of this research. It gives focus to Muslim women, the ones most affected by their customary restriction from the gravesites. The researchi exposes the basis for women’s exclusion from funeral processions in the Muslim community. It was established that many of these Muslim women who challenged the practice were converts from Christianity to Islam. One of the bases for their action was that they were passive recipients of Islam. Furthermore, it was found that the exclusion of women from the funeral procession has no basis in Islamic writings.
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Bakatuinamina, Bulabubi Sebastien. "When an African Muslim says 'Allah' The significance of the African worldview in shaping Islam in Africa." Thesis, University of Birmingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503125.
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Azilah, Godsave L. "Some factors in black African Islam which impact evangelistic strategy : megatrends in Muslim evangelism in black Africa /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Kubai, Anne Nkirote. "The Muslim presence and representations of Islam among the Meru of Kenya." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/the-muslim-presence-and-representations-of-islam-among-the-meru-of-kenya(9df6aa67-56ea-4197-b2c3-8a4bde6ef05f).html.
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The thesis analyzes the Muslim presence and representations of Islam among the Meru people of Kenya in the 20th century. The circumstances leading to the establishment of pioneer Muslim communities by the 'Swahili', the Nubians and the Mahaji, in Meru are examined. The rejection or acceptance of Islam by the people of Meru is linked to theories of conversion. The main emphasis is on the local manifestations of Islam. Case material from Meru town and the neighbouring areas is cited. Local representations of Islam and Muslim identity are analyzed in relation to the oppositional dyad of Dini / Ushenzi. The thesis argues that the opposition of Dini to Ushenzi has continuously impinged upon the local manifestation of Islam in Meru. Examples of how this stereotyped notion is transposed from its coastal cultural milieu and applied in a 'fossilized' form by Muslims in Meru are given. The shift in the early 1960s from the previous emphasis on distinctions between the three Muslim groups, to the need for a common Muslim community identity, is linked to the post-independence social-economic crisis that threatened the presence of Islam in Meru. The mechanics of the construction and consolidation of an urban Muslim community identity are examined. The analysis of the internal dynamics of the emergent urban Muslim community focuses on the notion of the propriety of religious practice and behaviour. An examination of the influence of Tabligh during the last decade, (1980- 1990) reveals an increase in the Muslim activities in Meru. Throughout the 1980s Islam spread slowly, almost unobtrusively, in the rural areas in the northern part of Meru. The analysis of the forces underpinning this process; and the resultant dilemma of conflicting identities of individual converts living in the rural areas, is placed within the local social context.
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Fromherz, Allen James. "The rise of the Almohads : Islam,identity and belief in North Africa." Thesis, University of St Andrews, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496413.
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Masey, Rachael. "Living French colonial theory : an examination of France's complex relationship with Islam in its African colonies as viewed through the lives of Octave Houdas and Xavier Coppolani." Master's thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/14318.
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Includes bibliographical references (leaves 89-94).In current scholarship, the colonial period within Africa has long been defined as a controversial era, almost encapsulating the entirety of Occidental hubris in one distinct age of time. By and large, the European powers invaded foreign lands, claimed them as their own by right of superior cultural standing, attempted to spread their way of life, and manipulated both the occupied territories and their inhabitants for their own economic, cultural, and spiritual gain. Such incursions were morally justified by the Oriental paradigm, which broadly claimed that European cultural and intellectual superiority gave the cultural Occident the authority to control, speak for, and know the entirety of the Oriental world. As a colonial power, France brought its own unique perspective to the pursuit of colonial might in the form of the concept of the mission civilisatrice and the legacy of the French Revolution. Within the auspices of the larger Orientalist paradigm which guided the second colonial empire, France imposed its civilizing mission on the largely Muslim North and West African colonies. These occupied lands posed a special threat to French hegemony because they shared a common monotheistic religion which could not be easily dismissed on the basis of Orientalist logic and could potentially pose a very real threat to French control. Thus, French policy toward Islam was unceasingly suspicious of Islam ' evolving in its understanding of the religion and Muslim African culture but always with an eye to the practical aspects of administrating and controlling an Islamic colony. This paper utilizes the larger complexities surrounding the French relationship with Islam as the basis for an examination of the lives of two colonial figures, Octave Houdas and Xavier Coppolani. Both men were prominent Islamists with career trajectories deeply steeped within Orientalist rhetoric in the late nineteenth-century and with strong ties to Algeria. However, a detailed and comprehensive accounting of the significance of their contributions and how they each advanced the Orientalist perspective has not yet been a focus of scholarly historical inquiry. Octave Houdas functioned within the realm of scholarly study ' educating a new generation of Orientalists at institutions in both Algeria and France and translating documents relative to the Islamic histories of North and West Africa. In contrast, Xavier Coppolani worked as a self-styled Islamists for the French colonial government, exploring and writing strategic treatises on how the pre-existing Muslim culture could be best employed to French gain. During their respective lifetimes both men played a critical role in the evolving French conceptions of Islam yet have had their lives and works essentialized and undervalued by modern historical study. By employing a wide variety of their works, spanning from French archival material to government reports to textbooks, this paper will address both their individual contributions to Franco Islamic relations and the larger roles they, as the Orientalist scholar and administrator, respectively, played in the perpetuation of the Orientalist paradigm. Many documents represented primary sources which were in French and were reviewed at locations in France.
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Salim, Swalha. "A modern reformist movement among the Sunni ʻulamâʹ in East Africa /." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65956.
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Werthmann, Katja. "Nachbarinnen." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-210668.
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Muslimische Frauen in Nigeria sind »eingeschlossen«, aber nicht eingesperrt. Was bedeutet das aus ihrer Sicht? Die Ethnologin Katja Werthmann untersuchte während eines sechzehnmonatigen Feldforschungsaufenthaltes in Kano, der größten Stadt Nordnigerias, zentrale Aspekte des Alltagslebens dieser Frauen. Die Arbeit beschäftigt sich vorwiegend mit Frauen an der Schnittstelle zwischen Tradition und Moderne, Arm und Reich, Abhängigkeit und Autonomie. Individuelle und kollektive Strategien im Umgang mit kulturellen Normen und gesellschaftlichen Realitäten stehen im Vordergrund dieser Studie. Katja Werthmann betrachtet Frauen im islamischen Afrika nicht aus eurozentrischer Perspektive als homogene Gruppe, sondern als konkrete, handelnde Personen in einem komplexen sozialen Umfeld.
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Werthmann, Katja. "Nachbarinnen: die Alltagswelt muslimischer Frauen in einer nigerianischen Großstadt." Brandes & Apsel, 1997. https://ul.qucosa.de/id/qucosa%3A13920.
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Muslimische Frauen in Nigeria sind »eingeschlossen«, aber nicht eingesperrt. Was bedeutet das aus ihrer Sicht? Die Ethnologin Katja Werthmann untersuchte während eines sechzehnmonatigen Feldforschungsaufenthaltes in Kano, der größten Stadt Nordnigerias, zentrale Aspekte des Alltagslebens dieser Frauen. Die Arbeit beschäftigt sich vorwiegend mit Frauen an der Schnittstelle zwischen Tradition und Moderne, Arm und Reich, Abhängigkeit und Autonomie. Individuelle und kollektive Strategien im Umgang mit kulturellen Normen und gesellschaftlichen Realitäten stehen im Vordergrund dieser Studie. Katja Werthmann betrachtet Frauen im islamischen Afrika nicht aus eurozentrischer Perspektive als homogene Gruppe, sondern als konkrete, handelnde Personen in einem komplexen sozialen Umfeld.
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Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.
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Gebauer, Matthias [Verfasser]. "Black Islam South Africa. Religious Territoriality, Conversion, and the Transgression of Orderly Indigeneity / Matthias Gebauer." Mainz : Universitätsbibliothek Mainz, 2019. http://d-nb.info/1201826586/34.
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Mbillah, Johnson Apenad. "The causes of present day Muslim unrest in Ghana." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365099.
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Bradlow, Muhammad 'Adil. "Imperialism, state formation and the establishment of a Muslim community at the Cape of Good Hope, 1770-1840 : a study in urban resistance." Master's thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17069.
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Includes bibliography.One of the most significant and yet least studied developments of late eighteenth and early nineteenth century Cape Town is the emergence and growth of a muslim community. So dramatic was this process, that by the end of the period of slavery, well over two thirds of the town's non-European population were considered to be members of this community. Yet this process has largely been regarded, in such studies as do exist, as one of only marginal significance to the unfolding pattern of struggles that characterise this turbulent and brutal period of Cape Town's history. This lack of serious research stems largely from the nature of prevailing conceptions, which have tended to characterise both Islam and the muslim community as ostensibly cultural phenomena; culture being defined in its narrowest sense. Denied its political and ideological significance, the process of Islamisation is reduced to the point where it is regarded only as a quaint and colourful anachronism, adding a touch of spice to the cosmopolitan nature of the town. This thesis, however, takes as its point of departure the rejection of the notion that the development of Islam in Cape Town can be meaningfully understood in these terms.
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Hassan, Rania Hussein Abdel Rahman. "Identity construction in post-apartheid South Africa : the case of the Muslim community." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5978.
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Since the end of apartheid, issues pertaining to South African identity construction have attracted increased scholarly attention. This is reflected in a growing body of literature in several disciplines that analyze identities in post-apartheid South Africa. At the same time, a number of factors led to an equally increasing interest in Islamic and Muslim politics. However, the interest remains to a great extent concerned with the history of Islam in Africa, with very little attention paid to contemporary Muslim politics in its broader sense or indeed what this means in the South African context. This thesis, about Muslims’ identities in South Africa, aims to merge these two fields of identities in-formation and Muslim politics. In an attempt to unpack identity discourses within the Muslim community in South Africa, the study will address three main questions: How are Muslims’ identities formulated? How do they relate to each other? And how do they develop in different contexts? In order to answer the aforementioned questions the thesis will focus on how religious identities intersect with other levels of identification mainly national, ethnic and political identities. By answering the broader questions about identity construction processes, the thesis is able to address several other more specific questions. For example, what kind of interplay exists between the different identities such as those that are religious, ethnic, socio-economic or political? What does this interplay suggest in terms of the hierarchy of identities in different contexts? Instead of using identity as an analytical category, the thesis adopts the term ‘identification’, which reflects both the processes according to which identities are formulated as well as the context contingent nature of identities. After analyzing the theoretical and conceptual underpinnings of identity construction, the rest of the thesis discusses the extent to which Islam has informed Muslims’ identities at three separate, yet intersected and connected, levels. At the political identity level, I argue that religious identity has relatively little bearing on the articulation of Muslims’ political identities in post-apartheid South Africa, by comparison with the apartheid era when political activism of Muslims was heavily charged by Islamic ethos and principles. I also argue that the stance adopted by Islamic religious bodies in the anti-apartheid struggle undermined their influence within the Muslim community to a great extent as far as political identities are concerned. In other contexts however, religious bodies enjoy a more prominent role; that is particularly evident in negotiating Muslims’ rights regarding Muslim Personal Law, which is highlighted as a case in point to show how citizenship, and thus national identity, is intertwined with religious identity. At a third and final level, ethnic identities within the Muslim community are examined through the inter-community relations, which reveal that racial and ethnic identification is best understood through both cultural as well as structural approaches.
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Berndt, Jeremy. "Usman dan Fodio's Ifḥām al-munkirīn: modes of religious authority in Islamic West Africa." Thesis, Boston University, 1998. https://hdl.handle.net/2144/27595.
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Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
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Jung, Manfred. "Theological reflections on the spread of Islam and attitudes in churches : a case study on three black townships in Cape Town." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50506.
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Brislen, Michael Dennis. "Christian perceptions of Islam in Kenya : as expressed in written sources from 1998 to 2010." Thesis, University of Birmingham, 2014. http://etheses.bham.ac.uk//id/eprint/5307/.
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This thesis explores how Kenyan Christians perceive Islam and Muslims. The thesis approaches the problem by examining various Christian writings. Substantial and representative Christian literature was found in the form of scholarly writing, produced by Kenyan mainline Christians, and in the form of popular literature, produced by Kenyan Neo-Pentecostals. The historiography of Islam entering into Kenya; and a historical look at Christian-Muslim relations in Kenya, with particularly an examination of the recent debate over the inclusion of kadhi courts in the constitution, were also examined. The combination of the historical and the literary approach provides breadth into the examination of how Christians in Kenya perceive Islam and Muslims. After an analysis of the history and the texts, several themes that emerge from this analysis are examined from two perspectives. One, politically oriented themes are examined to understand how Kenyan Christians symbolically contest with Muslims over public space. It is seen that the symbolic contestation concerns the legitimacy to occupy roles in the nation-building project. Two, emerging theologies of religion are teased out of the writings to gain insight into the deeper theological structures from which Kenyan Christians operate as they seek to understand and interact with the religious Other (Islam). The thesis claims that the Kenyan cultural/religious context contributes significantly, more so than traditional Christian-Muslim dynamics from outside of Africa.
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Gamieldien, Maheerah. "Lowering the gaze: Representations of Muslim women in South African society in the 1990's." University of the Western Cape, 2004. http://hdl.handle.net/11394/6502.
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Magister Artium - MAMuslim women’s lack of access to mosque space has left them with few opportunities to direct or influence the interpretation of the theological texts. The mosque is an almost strictly gendered space that is seen as a key platform from which Muslims are exhorted to fulfill existing obligations and where new practices emerge as part of the creation of tradition in the Muslim community. I would further like to argue that it is the acts and interventions of the women who have claimed Islam and its belief system in its entirety as their own and then shaped this to fit their lives that will enable Muslims to rethink existing attitudes to women in Muslim communities.
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Morgan, Martha E. "Reconstructing Early Islamic Maghribi Metallurgy." Diss., The University of Arizona, 2009. http://hdl.handle.net/10150/194119.
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Interactions in culture, science, and technology in early Islamic North Africa are studied through an examination of Maghribi metallurgy. My dissertation, based on the Social/Cultural Construction of Technology (SCOT) model (Bijker 1997), explores the impact of the Islamic religion and culture on scientific and technological change in the spheres of gold and silver minting, copper working, and iron smelting towards reconstructing the role and impact of metals in Islamic society. The purpose of my reconstruction is to define and contextualize early Islamic Maghribi metallurgy for a region and time period poorly defined in the history of metallurgical technology. The development of this history of technology involves the investigation of technical design within a religious framework, presenting explanations for the motivations of the use of certain metals from both their intrinsic and instrumental properties. This specialized history is important in that it provides information of significance on the larger scope of the history of technology and science and on the structure of Islamic society. This study uses multiple lines of evidence, including historical documents, numismatic evidence, and archaeological data in an effort to situate the role of early Islamic Maghribi metallurgy into the framework of the history of African metallurgy. The religious and cultural meanings of metals are outlined through the compilation of their mention in the qur’ān, the Hadīth, and the chronicles of travelers. Coinage survey positions the political and economic role of the Islamic state, and addresses the stability of western-periphery polities within the state and the concerns of a dogmatically motivated bimetal system. The site of al-Basra, Morocco, a state mint under the Idrisid rule (A.D. 788-959), is the source for the excavated metal materials; the metal artifacts, unprocessed minerals, slag, non-metal tools associated with the metal production, and metallurgical facilities are described in their historical context. This dissertation presents, for the first time ever, an English translation of al-dawHa al-mushtabika fī DawābiT dār al-sika (The Intricate Tree in the Realm of the House of Minting). This fourteenth century Arabic text details the meaning, production, and uses of metals in medieval Islamic society, and serves as a unit of study within Maghribi metallurgical technology. An ethnographic study of the metal artisans of Fes, Morocco provides a modern-day reflection to this reconstruction. This study supports the SCOT methodology by identifying the relationships between scientific and technological practices and systems of belief. The Islamic culture and its practices -- which were part codified religion, part belief system -- were subject to change based on the contextual situations of the society. This study demonstrates that the society’s metallurgical practices were subject to the same conditions. The metallurgical know-how within Islamic Maghribi society was, and is, a direct reflection of the unifying themes embedded in the culture.
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Wirz, Albert, Klaus Hock, Roman Loimeier, Sonia Abun-Nasr, Rainer Alsheimer, Henry C. Jatti Bredekamp, and Andrea Schultze. "Transculturation: Mission and Modernity in Africa." Universität Leipzig, 2003. https://ul.qucosa.de/id/qucosa%3A34429.
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This volume is a collection of papers dealing with cultural interaction between Europe and Africa resulting from missionary activity in Africa. The main focus is on the premises and impact of Protestant missionary work, both in Africa and in Europe, but one paper deals with similar processes in Islam.
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Suleman, Yasser. "The legislative challenges of Islamic banks in South Africa." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/21644.
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Thesis (MBA)--Stellenbosch University, 2011.The Islamic Banking industry has been one of the fastest growing industries worldwide with a compound annual growth rate of 28% between 2006 and 2009(Reuters, 2010). These growth rates were experienced amidst the worst economic meltdown the world has seen in decades. This is a clear indication that there is a high level of confidence in the industry. Although the industry has existed for centuries, the past few decades have brought about a revival in Islamic banking. Many Western countries are recognising the industry’s importance and have taken various steps in supporting the establishment of it. South Africa has also taken such steps and has a vision of becoming a hub for Islamic banking on the African continent. This mini thesis examines the differences in nature of the underlying principles of Islamic and conventional banking which then brings to the fore the various challenges that exist in the unhindered functioning of Islamic banks within Western countries. These challenges revolve around institutional and legal frameworks, regulatory and supervisory bodies, South African Reserve Bank requirements, interest, taxation and conceptual understandings. In order to provide recommendations to address these challenges, case studies of Islamic banking in both, Islamic and Western countries were conducted. These case studies provided insight into how countries have addressed similar challenges and to what degree were they successful. This provided the basis from which recommendations were made for Islamic banking to function efficiently and effectively in South Africa and for the country to achieve its goal of becoming a hub of Islamic banking on the African continent.
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Meihy, Murilo Sebe Bon. "Habemus Africas: Islã, Renascimento e África em João Leão Africano (século XVI)." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8159/tde-19082013-162547/.
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A obra mais emblemática do viajante do século XVI João Leão Africano, intitulada Della descrittione dell\'Africa et delle cose notabli che ivi sono, sugere a existência de duas racionalidades integradas: a árabe-islâmica e a europeia-latina. A presente tese busca identificar essas duas camadas de racionalidade no trabalho de João Leão Africano, mostrando que o século XVI produziu um conhecimento plural entre essas duas matrizes culturais, que se relacionavam intensamente no período do Renascimento. Seja pela perspectiva de conflito, pela interação cultural ou pela negociação comercial entre povos cristãos e muçulmanos, o Norte da África e o Mediterrâneo se consolidaram no século XVI como espaços simbióticos. Esses elementos conjunturais, combinados à trajetória pessoal de João Leão Africano e sua relação com o Papa Leão X, moldaram sua visão sobre a África por meio de uma concepção fluida e intersticial do continente. A reflexão sobre o mundo moderno do referido viajante é reforçada pela formação de um padrão de pensamento definido por conceitos como: astúcia, tradução cultural, Fortuna, vergonha, incerteza, e fluidez civilizacional.The most representative work of the sixteenth century traveler Leo Africanus, entitled Della descrittione dell\'Africa et delle cose che notabli ivi sono, suggests the existence of two intertwined rationalities: the Arab-Islamic and the European-Latin. This research seeks to identify these two layers of rationality in the work of Leo Africanus, showing that the sixteenth century produced plural knowledge between these two cultural sources, intensely connected during the Renaissance. Either from the perspective of conflict, of the cultural interaction or of the commercial negotiation between Christian and Muslim peoples, North Africa and the Mediterranean developed in the sixteenth century as symbiotic spaces. These circumstantial elements, combined with the personal path of Leo Africanus, and his relationship with Pope Leo X, shaped his view of Africa through a fluid and interstitial conception of the continent. Leo Africanus idea about the modern world is strengthened by a thought pattern raised and defined by concepts such as cunning, cultural translation, Fortuna, shame, uncertainty, and civilization fluidity.
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Chesworth, John Anthony. "The use of scripture in Swahili tracts by Muslims and Christians in East Africa." Thesis, University of Birmingham, 2008. http://etheses.bham.ac.uk//id/eprint/150/.
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This research assesses the use of scripture in tracts published in Swahili in East Africa. The use of tracts for the propagation of religion is introduced through the work of Tract Societies in Britain and the use of Christian tracts in overseas missions. Printing in Arabic and the propagation of Islam through tracts is surveyed. The historical use of tracts by Christians and Muslims in East Africa, and Swahili as a religious language, are examined. In 2000 and 2001, Christian and Muslim tracts in Swahili were purchased from particular locations in Kenya and Tanzania. Of these, sixteen tracts, eight by Christians and eight by Muslims, were selected. The tracts use passages from the Bible and/or the Qur’an mainly for outreach purposes. They are described and analysed and scriptures within them recorded. Eighteen Biblical and Qur’anic passages that appeared in more than one tract were chosen. These scriptures, together with the interpretations of them within the tracts, are translated, presented thematically, analysed and compared. The research found differences between Christian and Muslim use of the passages, noting that the approach of most tracts is polemical, thus raising concerns that they may increase misunderstandings between Christians and Muslims in East Africa.
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Adams, Roldah. "Historical development of Islamic libraries internationally and in South Africa a case study of the Islamic Library in Gatesville /." Thesis, Click here for online access, 2003. http://dk.cput.ac.za/cgi/viewcontent.cgi?article=1003&context=lib_papers.
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Kirwin, Matthew. "The Socio-Political Effects of Nigerian Shari’a on Niger." Ohio University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1090266448.
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BRUZZI, SILVIA. "Ğihād, sufi e colonialismo in Africa sub-sahariana. Il caso della Ḫatmiyya in Eritrea." Doctoral thesis, Università degli Studi di Cagliari, 2011. http://hdl.handle.net/11584/266313.
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This thesis deals with the
socio-political accommodation of Muslim brotherhoods to colonial
occupation in sub-saharan Africa. In particular, it analyses how the
Khatmiyya Islamic
Brotherhood accommodated to the Italian colonial rule in Eritrea. Being
this
brotherhood a trans-regional entity it’s considered also its influence
in
Sudan, comparing its relations with Italian authorities in Eritrea with
the
ones it made with British authorities in Sudan. Special attention is
paid to
the role of a female sufi leader of the Khatmiyya, Sharifa 'Alawiyya
(d.1940).
She was an Eritrean Islamic mystic who assumed a very influential role
whithin
the tariqa during Italian occupation. Her strong personality is still
celebrated through her Arabic epithet of “al harbiyya/al-labisa
harbiyya”, the militant/the
one who dress as a militant or the Italian one, “la regina senza corona”, the
queen without the crown, of Eritrea.
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Asmal, F. "Islamophobia and the media : the portrayal of Islam since 9/11 and an analysis of the Danish cartoon controversy in South Africa." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/3326.
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Thesis (MPhil (Journalism))--University of Stellenbosch, 2008.The media plays a fundamental role in shaping societies’ opinions about topical issues. Most human beings depend upon either the print media (newspapers/magazines), television or radio as their sources of news. The advent of the internet since the 1990s revolutionised the media world and created an immediacy on the impact of news like no other previous medium could provide, as it had a combination of audio and visual material. The most effective demonstration of such immediacy would be that of the impact of the September 11 attacks in the USA in 2001. The aftermath of the media’s impact still resonates throughout the world today, especially its impact on those who follow the Islamic faith. This paper aims to explore the impact of the media on this newly derived concept of Islamophobia, especially post 9/11. It includes a case study of the Islamophobic Danish cartoon controversy that occurred in February 2006. This paper discusses the concept of Islamophobia and anti-Islamism, as well as how the events of 9/11 and its media coverage contributed towards the worsening of this sentiment across the globe. The conclusion reached is that instead of the media acting as a mediator between Western society and the global Muslim community and creating an atmosphere of each understanding the other, it acted negatively against Islam, the world’s fastest growing religion.
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Nkealah, Naomi Epongse. "Islamic culture and the question of women's human rights in North Africa : a study of short stories by Assia Djebar and Alifa Rifaat." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-09102007-111635.
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Sarbah, Cosmas Justice Ebo. "A critical study of Christian-Muslim relations in the central region of Ghana with special reference to traditional Akan values." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1207/.
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This work studies Christian-Muslim relations in Ghana with special reference to the role of traditional Akan culture. It identifies and examines religious and cultural practices of the Akan people of Ghana that continue to exert strong influence on the people in the wake of the upsurge of Christianity and Islam. These practices have not only succeeded in moulding and shaping both Christianity and Islam into unique entities as found in Ghana but also toning down the ancient rivalries that have existed between them. It is concluded that Christian-Muslim exchanges go beyond theological and historical discussions. They, more importantly, include religious and socio-political practicalities and issues which are found in this work to not only have far-reaching implications for the formulation of images and attitudes of the other religious tradition but also foster effectual and meaningful Christian-Muslim encounters. It is in the context of cultural and, in fact, holistic understanding of Christian-Muslim engagements that the commonalities of the two great religious traditions could be celebrated and the differences inherent in them be deeply appreciated as an asset and not a liability.
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Mukadam, Ahmed. "Muslim common religious practices at the Cape : identification and analysis." Master's thesis, University of Cape Town, 1990. http://hdl.handle.net/11427/14407.
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Bibliography: leaves 92-96.This dissertation examines the side by side existence of Popular Islam, or Muslim Common Religious Practices, with Official Islam in the Cape of today. Our task is thus primarily to identify the popular movement as no systematic documentation in this field has to date been attempted. Almost all approaches in Islamic Studies have concentrated an Official Islam and mostly from theological perspectives. In those works references to particular common beliefs and practices have been made and sometimes suggestively. Comparatively, however, much more, and perhaps methodologically not enough, has been done in Christian studies under the headings of Popular Religion, African Christology and very importantly, African Indigenous Church movements. The academic study of Islam, however, is still a relative novelty in South Africa and we suspect that the area of research into the popular movement may not gather momentum as rapidly as studies on the official movement. This apathy towards this "invisible institution" is attributable to the marginality it receives as a religious response.
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Ḥassan, Sumaya Abdulkadir. "The virtue of temperance and the vice of overindulgence: A case study of perceptions in muslim households." University of the Western Cape, 2019. http://hdl.handle.net/11394/6942.
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Magister Artium - MAOverindulgence is widely regarded as a serious social problem in South Africa leading to obesity and associated medical and psychological issues. This study investigated overindulgence from the perspective of Islamic Studies. In the Muslim tradition, overindulgence is regarded as a vice which is contrasted with the virtue of temperance in the Qur’an and the Hadith. There is a long tradition of Muslim virtue ethics that draws from Greek philosophy but also from medieval Arabic sources. This study required an overview of such literature in order to profile contemporary discourse on the virtue of temperance against this historical background. Even though the virtue of temperance is praised, and the vice of overindulgence is frowned upon in Muslim communities, this does preclude overindulgence amongst Muslims, not even in the holy month of Ramadan. This may be understood in terms of the classic problem of moral formation where it is recognised that virtue cannot be taught. Knowledge of the good does not suffice for the realisation of the good. In terms of this study, this begs the question what kind of considerations play a role in motivating some Muslims to overindulge despite Muslim teachings in this regard, even amidst contexts of food insecurity. In this study, I investigated the perceptions of such considerations found within Muslim households associated with the Rylands and Belhar mosques. This required a Qualitative Approach where Semi-structured Interviews were conducted with around 10 households associated with each of these mosques. The local Imam in each case was asked to select ten such households of good moral standing. These interviews were recorded and analysed in order to describe the perceptions amongst Muslims of good moral standing with regards to the considerations that play a role in habits of over-indulgence. The study found several determinants of overindulgence within the selected Muslim households associated with the Rylands and Belhar mosques namely, food insecurity, spiritual apathy, emotional eating, conspicuous and hedonistic consumption as well as social environmental cues. However, food insecurity was exclusive to the Muslim community of Belhar who are distinctive from the inhabitants of Rylands in terms of social-economic status as well as race. This community is largely of Malay origin and is disadvantaged economically compared to their counterparts who are predominantly of Indian descent and enjoy a high-income status. The study found in both communities that Ramadan; a month of restraint, self-reflection, devotion, and worship had been turned into a month of indulgence and unhealthy eating. It was perceived that most Muslims squeeze a five-course meal in the few hours they can eat. The research further revealed that such individuals to be very meticulous of what type of food they consume when breaking their fast and would prefer oily fried foods to healthy food. This causes weight gain, health complications and sluggishness which stands in the way of worship. It was concluded that the majority gain weight due to their lifestyles. With regards to the implementation of moral formation, the study revealed self-discipline, leading by example and parents, educators and leaders playing an active role to be key in the formation of good morals. Additionally, the study found good moral formation can be achieved through habituation. Finally, the study found that the major constraints to moderate and healthy eating to be lack of self-discipline, the absence of virtue ethical education in Islamic institutions and finally Muslim leaders have prioritized the ḥalãl aspect of food and in the interim have forgotten to preach the importance of wholesome pure foods. The explanations offered in this study indicated the importance of the virtue of temperance in the fight against obesity and in the attainment of physical and spiritual wellbeing. This virtue which is a mean between two vices, namely self-indulgence and insensibility help in the journey towards a higher lifestyle and helps release all the dynamic forces that spiritually weigh down those in affluent as well as food insecure communities.
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Angey, Gabrielle. "Le mouvement Gülen entre la Turquie et l’Afrique subsaharienne : expériences croisées d'une institution transnationale." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0094.
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L’objectif de cette thèse est de montrer comment une communauté musulmane d'origine turque caractérisée par la culture du secret, l’informalité et l'action sociale s’institutionnalise dans la transnationalisation. Par une étude connectant la Turquie, l'Afrique du Sud, le Sénégal et le Kenya, il s'agit de comprendre ce que l’expansion transnationale vers l’Afrique subsaharienne et les interactions qui en émergent révèlent de l’institution tout en la recomposant, dans ses mécanismes organisationnels mais aussi dans sa capacité (ou non) à produire de la croyance et à susciter de l’engagement et des loyautés chez les Turcs comme chez les AfricainsThe goal of this work is to analyze the ways a Muslim group coming from Turkey, relying upon a culture of secret, informal bonds and social action, institutionnalizes itself through transnational expansion. Through a study connecting Turkey, South Africa, Senegal and Kenya, our aim is to understand how the transnational expansion towards Subsaharan Africa and the encounters it creates between Tuks and Africans both reveals and recomposes the logics of the institution
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Ajam, Mogamed. "The raison d'être of the Muslim Mission Primary School in Cape Town and environs from 1860 to 1980 with special reference to the role of Dr A. Abdurahman in the modernisation of Islam-oriented schools." Doctoral thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/17603.
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Cover title: The role of Dr A. Abdurahman in the modernisation of Islam-oriented schools.Bibliography: pages 471-494.
This dissertation concerns the modernisation of Islam-oriented schooling in Cape Town and environs whereby Muslim Mission Primary Schools emerge as a socio-cultural compromise between community needs and State school provision policy. It proceeds from the recognition of the cultural diversity that has since the pioneering days characterised the social order of the Mother City. Two religious and cultural traditions have coexisted here in a superordinate and subordinate relationship; one developed a school system for domestication and cultural assimilation, and the other a covert instructional programme for an alternative religious system and behaviour code. The thrust of the argument is that the Islamic community, developed on the periphery of society that excluded non-Christians, were in the main concerned with cultural transmission, first in the homes of Free Blacks during the Dutch regime, and later in the mosques that arose when religious freedom was obtained.
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Kotoko, Louis rodrigue. "De la solidarité comme moyen de réparation du préjudice en Afrique à la notion d'assurance : le cas du Bénin et de la Mauritanie." Thesis, Normandie, 2017. http://www.theses.fr/2017NORMC028/document.
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Depuis l’aube des temps, quelle que soit la forme qu’elle a pu revêtir, l’une des préoccupations majeures de l’homme a été et demeure sa protection, celle de ses proches et de ses biens contre les aléas de la vie. C’est d’ailleurs dans cette perspective que les assurances ont été instituées.En Afrique, avant l’introduction de cette notion, c’est la solidarité sous ses diverses formes (assabiya, touiza, lahwa ou encore tontine) qui a servi de moyen de réparation du préjudice.Le droit des assurances qui a pour mission de régir l’activité, a, en Afrique une configuration intimement liée à l’histoire coloniale. L’étude de l’évolution de la notion d’assurance en Mauritanie et au Bénin, nous met face à deux systèmes juridiques, ayant des particularités relevant tantôt du droit musulman, tantôt du droit coutumier. Toutefois, le point de convergence de ces deux systèmes demeure les lois françaises en matière d’assurance dont ils ont hérité via la colonisation. Ce droit importé a t’il été assimilé par ces deux Pays ?Le Code CIMA, et le Code des Assurances Mauritaniennes nous permettrons d’appréhender le contrat d’assurance, l’indemnisation et, l’activité d’assurance : éléments indispensables pour dresser un état des lieux du secteur des assurances au Bénin et en Mauritanie. En Afrique, même si dans certains pays, le secteur des assurances est en nette croissance, les questions suscitées par cette thèse, seront relatives à l’adaptabilité de l’assurance conventionnelle aux pays africains dont le secteur des assurances peine à se développer.En tout état de cause, il sera nécessaire de mener une réflexion sur des alternatives de développement en Afrique de l'assurance conventionnelleSince the dawn of times, whatever the shape it has had, one of the major worries of mankind has been and still is his protection, the protection of the people close to him and that of his belongings against the hardship of life. In that perspective, Insurance companies have been created.In Africa, before the introduction of that notion, it is the solidarity in its various forms (assabiya, touiza, Iahwa or else tontine) that has served as means to repair damage.Insurance law that has for mission to govern the activity, has, in Africa a configuration that was intimately connected to the colonial history. The study of the evolution of the notion of insurance in Mauritania and in Benin puts us in front of two legal systems having peculiarities sometimes stemming from the islamic law or common law. However, the point of convergence of these two systems remains the French law which they inherited via colonization. This imported law has it been learned by these two countries?The CIMA code and the Mauritanian insurance code will allow us to fully grasp the insurance contrat, the compensation and the activity of insurance : essential elements to raise the current situation of the sector of the insurances in Benin and in Mauritania. In Africa, even if in certain countries the sector of the insurance is in net growth, the questions raised by this thesis will be relative to the adaptability of the conventional insurance in the African countries in which the sector of insurance has difficulty developing.In any case, it will be necessary to lead a reflexion on alternatives of the developement in Africa of the conventional insurance
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Shaikh, Sa'diyya. "Battered women in Muslim communities in the Western Cape : religious constructions of gender, marriage, sexuality and violence." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/17491.
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Bibliography: pages 204-228.Historically Muslim women have been marginalised in the examination of Islamic texts and Muslim society. This has resulted in the non-recognition and silencing of women's perspectives as well as the concealment of some of the traumatic realities experienced by groups of Muslim women. Exacerbated by pervading social and religious notions of "private" families, the incidence of wife battery within Muslim societies have been largely hidden violence against wives is seen as the manifestation of a sexist and patriarchal ideology. This study examines the manner in which Islamic gender discourses inform and impact upon the phenomenon of violence against women. The related tensions between patriarchal and egalitarian Islamic perspectives are explored. This study involves a two-fold feminist analysis of gender ideology in religious texts and contemporary Muslim society. At the level of textual studies, I applied a feminist hermeneutic to medieval and contemporary Qur'anic exegetical literature. The examination of medieval period focused on the exegesis of Abu Jafar Muhumammad b. Jarir al-Tabari (839-922), Abu al-Qasim Mahmud b. Umar Zamakshari (1075-1144), Fakhr al-Din al-Razi (1149- 1210). The study of contemporary exegetical literature concentrated on the approaches and exegeses of Fazlur Rahman and Amina Wadud-Muhsin. Hermeneutical debates on violence against wives were focused on the interpretations of the Qur'anic notion of female nushuz (Q.4:34). In examining contemporary Muslim society, I employed feminist qualitative research methodology. I interviewed a number of women from a South African Muslim community in the Western Cape. Here, the sample consisted of eight women with whom open-ended in-depth interviews were conducted. The interviews were transcribed and thematically analysed. I found that interweaving levels of religious symbols and discourses shaped normative understandings of gender relations. This in turn had implications for both structural and practical discourses of violence against women in Muslim societies. Islamic gender ideology spanned the continuum from patriarchal to feminist approaches. Misogynist religious understandings reinforced the husband's right to control and coerce his wife, even if this implied the use of force. On the other hand, egalitarian Islamic perspectives prioritised the Qur'anic ethics of equality and social justice and rejected the violation of women. I argue that Islam provides numerous resources for the pro-active empowerment of women and the promotion of the full humanity of women.
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Altinors, Gorkem. "Minarets and golden arches : state, capital and resistance in neoliberal Turkey." Thesis, University of Nottingham, 2016. http://eprints.nottingham.ac.uk/37869/.
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The main purpose of this thesis is to critically analyse the convergence of political Islam and neoliberalism in Turkey. By doing so, the research aims to construct a Gramscian historical materialist account as opposed to the mainstream centre-periphery relations approach. The mainstream centre-periphery relations approach takes the state and civil society as antagonistic autonomous entities. This consideration brings us where the Turkish politics are perceived as a terrain of conflict between Islamists and secularists. The centre-periphery relations approach has four shortcomings. First, the state and society are considered separately. Second, the market and the state; and the economy and the politics are considered separately. Third, as considered separately, the theory takes civil society as automatically progressive. Fourth, the social relations of productions are neglected. This thesis argues that the Islamists versus secularists dichotomy is not sufficient enough to explain the complexity of contradictions in Turkish politics because of the given four shortcomings. Therefore, a more complex theory where the antagonism is considered within the class struggle is needed. Antonio Gramsci’s theory of hegemony, passive revolution and most importantly the integral state provides a new window in this respect. The Gramscian historical materialism offers a holistic understanding for the relationship between the state and society, the market and the state, and the economy and the political. As part of the hegemonic struggle, civil society can be on either side of the struggle therefore it is not considered as automatically progressive in Gramscian historical materialism. As a historical materialist approach, Gramscianism considers the social relations of production as the crucial element of the analysis. The pre-2002 periods (before the Justice and Development Party came into power) were already researched by Gramscian scholars. Therefore, the neoliberal restructuring in Turkey during the Justice and Development Party era is the focal period of this thesis. There will be a specific focus on the cases of urbanisation, education, and the mass media. The conceptual framework of state-society relations is the analytical basis of this study. Overall, this thesis offers an alternative reading of the rise of political Islam in Turkey.
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Ouedraogo, Lassane. "Muslim Youth at a Crossroads: Media and Civic Engagement in Burkina Faso." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou157547720848127.
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Hammerstein, Ralf P. "Deliberalization in Jordan the roles of Islamists and U.S.-EU assistance in stalled democratization." Thesis, Monterey, California : Naval Postgraduate School, 2010. http://edocs.nps.edu/npspubs/scholarly/theses/2010/Jun/10Jun%5FHammerstein.pdf.
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Thesis (M.A. in Security Studies (Middle East, South Asia, Sub-Saharan Africa))--Naval Postgraduate School, June 2010.Thesis Advisor(s): Springborg, Robert ; Hafez, Mohammed. "June 2010." Description based on title screen as viewed on July 13, 2010. Author(s) subject terms: Islamism in Jordan, Muslim Brotherhood in Jordan, political opportunities, strategic choice, ideological and organizational responsiveness, political inclusion, moderation of radical agendas, special relationship between the Jordanian regime and the Muslim Brotherhood, United States and European Union assistance to Jordan. Includes bibliographical references (p. 125-138). Also available in print.
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Holm, Filip. "Sounds of Mouridism : A study on the use of music and sound in the Mouridiyya." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30606.
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The use of music in religious traditions is a complicated subject. Some say it doesn’t have any place in religion while others see it as an essential part of their spiritual life. How one defines music, and indeed religion, can differ greatly but both of these have played an enormous role in our world both historically and today. The relationship between these two subjects is the focus of this study. I aim to analyze how music and sound is used within the Mouridiyya, a Sufi order based mainly in Western Africa, as a religious practice and in what way different forms of music is a way for Mourids in Sweden to connect with their native culture and religion in a society that is in many ways very different. The study is based on interviews and field observations and will explore themes like music as transcendence, the contents of the music, attitudes toward “secular” or more popular, contemporary forms of music as well as gender roles and segregation. I have visited one Mourid group in Stockholm and the study will be based entirely on them. To say something more general about Mouridism or Sufism are generalizations I am not prepared to make, but some of the findings do open up for these kinds of discussions and hopefully this will be but one small step into a fairly uncharted academic field of “religious music”.
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Rahemtulla, Shadaab Haiderali. "Through the eyes of justice : a comparative study of liberationist and women's readings of the Qur'an." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0e50f386-cbb7-402f-9ddd-64e18ce53788.
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The shari‘a, or the inherited legal tradition, has tended to dominate discussions of contemporary Islam. Relatively little attention has been given to the Qur’an, however, despite its importance both in terms of Muslim theology, in which it is understood as the actual Word of God, and of Islamic reformist thought. Far from being marginal, the Qur’an has emerged as a rich resource for theological reflection and sociopolitical action. Specifically, it has become a source of empowerment, speaking to contexts of oppression. This thesis examines the commentaries of four Muslim intellectuals who have expounded the Qur’an as a liberating text – namely, the South African Farid Esack (b. 1956), the Indian Asghar Ali Engineer (b. 1939), the American Amina Wadud (b. 1952) and the Pakistani Asma Barlas (b. 1950) – supplemented by in-depth interviews. In so doing, this study seeks (i) to fill a major gap in the literature by offering the first comprehensive survey and analysis of their readings and (ii) to challenge common portrayals of justice-based exegesis as being an obscure, fundamentalist scripturalism; as being rooted in North America; and as being focussed primarily, even exclusively, on gendered oppression. Indeed, the centring of the Qur’an in Islamic thought, I argue, is an increasingly mainstream practice – a global hermeneutic – as Muslims throughout the world seek answers in scripture to the pressing problems of the present. Furthermore, justice-based exegesis has been holistic, addressing (in addition to patriarchy) poverty and racism, communal violence and imperialism. Liberationist and women’s readings are significant, I conclude, for two reasons. Firstly, they shed new insights into the rise of ‘thematic commentary’ (tafsir mawdu‘i) in Qur’anic exegesis. Secondly, their expressly political character exposes the hegemony of Islamism over our understanding of ‘the political’ and ‘the radical’ in an Islamic context, thereby forcing us to redefine political and radical Islam.
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Calabrese, Maurizio D. "Emerging threats and the war on terrorism : the formation of radical Islamist movements in Sub-Saharan Africa /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2005. http://library.nps.navy.mil/uhtbin/hyperion/05Jun%5FCalabrese.pdf.
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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, June 2005.Thesis Advisor(s): Letitia Lawson, Jessica Piombo. Includes bibliographical references (p. 51-56). Also available online.
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Pratt, Derek Alfred. "The Anglican Church's mission to the Muslims in Cape Town during the nineteenth and twentieth centuries : a study in the changes of missiological methods and attitudes." Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1007592.
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When Bishop Robert Gray arrived at the Cape in 1848, he was concerned at the large percentage of the former slave population who had been attracted to the Muslim faith. He appointed Michael Angelo Camilleri (1848-1854) as a missionary to the Muslims of Cape Town. Camilleri's tenure was short and he was frequently used to fill other ecclesiastical posts. From 1854 until 1911 the responsibility of mission to the Muslims was given to priests whose parishes had large Muslims populations. In 1911 a fulltime missionary was once again appointed. Thomas Fothergill Lightfoot, arrived at the Cape in 1858 and served at St Paul's, Bree Street until his death in 1904. His was a ministry of love and caring. He was greatly respected for his work by all sections of the population. John Mühleissen Arnold worked in the parish of St Mary's, Woodstock. His aggressive missiological technique broke down much of the religious tolerance which had existed. His publication of a pamphlet supposedly written by a Muslim, raises doubts about his integrity as a missionary and his ethical stance as a Christian. In 1907 the Diocesan Mission Board took control of the Muslim mission and in 1911 appointed Stephen Garabedian as director. Under Garabedian the policy of the mission was aimed primarily at preventing Christian women 'lapsing' from Christianity and becoming Muslims through marriage. After his resignation in 1922, the work continued under numerous women workers who concentrated on Muslim women and children through sewing guilds and childrens' clubs. In 1960, George Swartz was appointed as director. Swartz was the first Coloured and South African-born priest to hold the post of director. Swartz served as director until he was appointed to Bonteheuwel as parish priest. He subsequently chaired the board until it ceased to meet in 1976. Throughout its one hundred twenty eight years of active existence, the Anglican mission to the Muslims failed to attract a large number of converts. Initially this could be attributed to the attraction the Muslims had to those seeking a strong community life. Later, outside influences from the Islamic world strengthened the faith of the Muslim community against any Christian conversion attempts. During the latter part of the twentieth century the mission viewed its tasks as preventing the conversion of Christians who wished to marry Muslims and informing and educating Christians on the Islamic faith. In the late 1960s, the Board encouraged dialogue rather than confrontation. It changed its name to the Board of Muslim Relationship. Apartheid was seen as the common enemy of both Christians and Muslims and they worked together against its evils. The need for a Mission Board was seen as redundant and from 1976 it ceased to be active.
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Albghil, Samera. "Discourse analysis of narratives of Malay heritage in gentrified Bo-Kaap, Cape Town." University of the Western Cape, 2020. http://hdl.handle.net/11394/7275.
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Magister Artium - MABo-Kaap (BK) is a neighbourhood in Cape Town which has long been home to a predominantly Muslim community with deep ties to the area’s colonial and slave history. In recent years, BK has become a hotbed for developers investing in property in Cape Town. Due to its sought-after location (close to Cape Town’s CBD), a flurry of interest in property development has ushered in an important turn in BK’s history and has begun changing the landscape of the neighbourhood. Important for this study is how BK residents grapple with the influx of rapid gentrification whilst trying to maintain their ‘Malay’ heritage. Historically, BK was known as a ‘Malay Quarter’ and had a distinctive ‘Malay’ identity1 constructed under apartheid legislation. It is this identity and concomitant Malay heritage which is of particular interest in this study. Under the continued threat of wholesale gentrification and arguably a loss of the rich history of early Muslims of the Cape this study hopes to investigate how community members who self-identify as ‘Malay’ signal their legitimacy to the area when discussing the fast pace of gentrification in the area. Notably, variations of BK’s Malay heritage have been documented over time. These works nonetheless point to the complex relationship between the documented/historicized construction of Malay heritage and the lived experience of having a Malay identity. Casting aside the notion of any homogenous Malay identity, this study opts to explore the manner in which a Malay identity is claimed and constructed discursively as legitimate discourse strategies against gentrification. This study adopts an ethnographic approach to studying narratives of Malay heritage in BK obtained through purposive sampling. A Discourse Analysis of narratives of heritage in BK is undertaken to draw attention to the discursive strategies employed by self-identified ‘Malay’ community members in the area.
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Kunselman, David E. "Arab-Byzantine War, 629-644 AD." Ft. Leavenworth : Army Command and General Staff College, 2007. http://handle.dtic.mil/100.2/ADA494014.
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Ross, Eric 1962. "Ṭûbâ : an African eschatology in Islam." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40435.
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The thesis "Tuba: an African eschatology in Islam" adopts afrocentric hypotheses for the study of Islam. First, the thesis demonstrates how certain phenomena specific to Islam in Africa, those usually qualified as products of religious syncretism, are on the contrary indicative of the ongoing process of synthesis and enrichment within Islam, and, secondly, that African spiritual tradition continues today as in the past to participate along with others in this constructive process. In order to demonstrate this hypothesis the spiritual significance of the modern Islamic holy city of Touba in Senegal will be analyzed.Touba is named for the Tree of Paradise (Tuba) of Islamic tradition and the holy city has been constructed around the singular arboreal image. The spiritual meaning imparted by Touba, a deliberate creation, is expressed in the topography of the holy city, in its geographic configuration. The thesis adapts the methodologies of spatial analysis, and specifically the semiotic reading of landscape, to the study of a religious phenomenon, i.e., the creation of a holy city.
in order to explain the significance of this holy city for Islamic eschatology, the meanings which three distinct religious traditions (Islam, West Africa, Ancient Egypt) have attached to the image of the cosmic tree are inventoried. The tree as archetype here serves to establish the continuity of African religious thought from pharaonic Egypt to modern Muslim Senegal.
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Azumah, John Alembillah. "Black-African encounter with Arab-Islam : An African perspective." Thesis, University of Birmingham, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497436.
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Pg, Haji Muhammad Dk Norhazlin. "A critical study of the educational system in Brunei Darussalam in the light of Al-Attas’ philosophy of education." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/818/.
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This study investigates the existence of duality in the Bruneian educational system. It highlights the efforts that have been made towards achieving ideal Islamic patterns of education through the implementation of the Integrated Education system from January 2004 to December 2005. The study found that the former Integrated Education system approximates the Al-Attas model of thought in education. Fieldwork research was conducted using a questionnaire and structured interview instruments to gather data. The questionnaire involved 113 general primary schools teachers and 234 parents of students at the primary six level. It was found that several factors led to the failure of the Integrated Education system such as misunderstanding and incorrect perceptions regarding the aims and curriculum structure of the system, lack of infrastructure and facilities, culture and attitudes and insufficient acknowledgement of the implementation of the system. The data findings also prove that majority of the general primary school teachers in Brunei Darussalam lack adequate knowledge on the issue of dualist education. Although Brunei currently runs the dual type of education, it is suggested that the implementation of Islamic elements across the curriculum should be continued and the Islamic Revealed Knowledge should be a compulsory subject up to the upper secondary level to all Muslim students.
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Denizeau, Aurélien. "La doctrine stratégique et diplomatique de l'islam politique turc (2002-2016)." Thesis, Sorbonne Paris Cité, 2019. http://www.theses.fr/2019USPCF008/document.
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Issu de l’islam politique turc, le Parti de la Justice et du Développement [Adalet ve Kalkınma Partisi, AKP], arrivé au pouvoir en 2002, a suscité l’intérêt des observateurs internationaux par une politique étrangère active. Si celle-ci semble répondre à une certaine cohérence, elle a aussi connu, entre 2002 et 2016, de nombreuses évolutions. L’AKP tire sa vision stratégique et diplomatique des expériences de gouvernement antérieures, des idéologies conservatrices qui ont marqué le pays au XXe siècle et de la pensée de plusieurs intellectuels, dont le plus influent est Ahmet Davutoğlu, conseiller du Premier ministre puis ministre des Affaires étrangères (2009-2014). Le premier mandat de l’AKP (2002-2007) voit ce parti explorer différentes options stratégiques. Puis se met en place une doctrine qui s’appuie sur quelques grands principes, comme la pacification des relations de voisinage, une diplomatie pro-active et l’utilisation de tous les outils à disposition pour rayonner à l’échelle régionale puis globale. L’objectif est de mettre la Turquie au cœur des échanges commerciaux locaux, en s’appuyant sur son influence grandissante au Moyen-Orient pour peser auprès de ses partenaires internationaux. Les révolutions arabes de 2011 poussent l’AKP à repenser sa doctrine. Le pays se veut désormais un exemple au sein duquel valeurs traditionnelles et démocratie conservatrice peuvent cohabiter, ainsi qu’un soutien des Frères Musulmans, qui portent cette vision dans le monde arabe. Mais en 2013, plusieurs crises fragilisent cette vision et poussent la Turquie à renoncer à la doctrine élaborée par l’AKPThe Justice and Development Party [Adalet ve Kalkınma Partisi, AKP], which emerged from the Turkish political Islam in 2002, has aroused the interest of international observers through an active foreign policy. While this seems to be consistent, it also underwent many changes between 2002 and 2016. The AKP's strategic and diplomatic vision derives from past government experiences, the conservative ideologies that marked the country in the 20th century and the thoughts of several intellectuals, with Ahmet Davutoğlu, advisor to the Prime Minister and later Minister of Foreign Affairs (2009-2014) being the most influential of them. The first mandate of the AKP (2002-2007) witnessed a series of strategic options being explored within the party. This was followed by the establishment of a doctrine based on a few major principles, such as the pacification of neighbourly relations, pro-active diplomacy and the use of all the tools at hand to influence the regional and subsequently the global level. The objective was to put Turkey at the heart of local trade, using its growing influence in the Middle East to influence its international partners. The Arab revolutions of 2011 pushed the AKP to rethink its doctrine. The country yearns now for being an example within which traditional values and conservative democracy can coexist, as well as support from the Muslim Brotherhood, which brings this vision to the Arab world. But in 2013, several crises weakened this vision and forced Turkey to renounce the doctrine developed by the AKP
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Dunn, Isaac Wharton. "The Myth of African Culture in Islam." Master's thesis, Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/216535.
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HistoryM.A.
The point of my research is to reassess themes and notions of cultural imperialism and African perceptions and responses to foreign influences, while at the same time explore traditional cultural patterns, cultural identity, and continuity within the context of an ethno-history. It further brings together and subsumes scholars and Muslim intellectuals of nineteenth and twentieth-century African history from a variety of backgrounds and their learned and unique perspectives on the self-perceptions of African Muslims in the Senegambia. My initial project is to construct a historical and cultural account regarding how Murids in the Senegambia distinguish themselves as a particular group of African Muslims in West Africa based on identity and religious practices. It is significant because it attempts to examine the cultural and traditional identities of Wolof and Murid communities in the Diaspora within the social collective, while at the same time examine the interplay between the Arab cultural influences of Islam in conjunction with African religious customs and practices through the historical experiences of Cheikh Amadu Bamba Mbeke 1853-1927. By combining archival and oral testimonies with historical research, this paper will shed light on the initiatives and creativities of Amadu Bamaba, and how he shaped Wolof culture and continuities that distinctively characterizes the Senegambia. Further, it investigates how the continuity of Wolof history, culture, and identity is directly linked to Cheikh Amadu Bamba himself who is a central figure to Wolof collective identities. Moreover, it reveals how Amadu Bamba's tariqa served as an instrument for Wolof in the Senegambia to not only share essential attributes that constitute their identities as distinct Muslims, but also manifests how their practice of Islam sets them apart from the broader world of the religion itself. Although much of the scholarship of Africa pays particular attention to the legacy of imperialism and how it shaped post- colonial policies, there has been very little research regarding the idiosyncrasies and the ontological nature of conquered people, and how they have shaped alien influences to be compatible with their cultures.
Temple University--Theses
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Woerner-Powell, Tom. "Another road to Damascus : an integrative approach to ʻAbd al-Qādir al-Jazā'irī." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669735.
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