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Relevant bibliographies by topics / Islam in West Africa

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Academic literature on the topic 'Islam in West Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Islam in West Africa"

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Bangura, Ahmed Sheikh. "Islam in West Africa." American Journal of Islam and Society 14, no. 3 (October 1, 1997): 91–93. http://dx.doi.org/10.35632/ajis.v14i3.2271.

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Islam in West Africa is a collection of nineteen essays written by NehemiaLevtzion between 1963 and 1993. The book is divided into five sections. dealingwith different facets of the history and sociology of Islam in West Africa.The first section focuses on the patterns, characteristics, and agents of thespread of Islam. The author offers an approach to the study of the process of thatIslamization in West Africa that compares pattems of Islamizacion in medievalMali and Songhay to patterns in the Volta basin from the seventeenth to thenineteenth centuries. He also assesses the complex roles played by Africanchiefs and kings and slavery in the spread of Islam.Section two focuses on the subject of lslam and West African politics fromthe medieval period to the early nineteenth century. Levtzion identifies twotrend in African Islam: accommodation and militancy. Islam's early acceptancein West African societies was aided by the fact that Islam was initially seen asa supplement, and not as a substitute, to existing religious systems. Levtzionanalyzes the dynamics of Islam in African states as accommodation gave wayin time to tensions between the ruling authorities and Islamic scholars, callingfor a radical restructuring of the stare according to Islamic ideals. The tensionsbetween the Muslim clerics of Timbuktu and the medieval Songhay rulers. andthe ultimately adversarial relationship between Uthman dan Fodio and the Gobirleadership in eighteenth-century Hausaland, are singled out for sustained analysis ...

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Engmann, Rachel Ama Asaa. "(En)countering Orientalist Islamic Cultural Heritage Traditions: Theory, Discourse, and Praxis." Review of Middle East Studies 51, no. 2 (August 2017): 188–95. http://dx.doi.org/10.1017/rms.2017.97.

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West African Islamic cultural heritage is recurrently overlooked or marginalized in scholarly, museological, and popular imaginaries, despite contemporary burgeoning Western attentiveness to Islam. Historically, Orientalists and/or Islamicists exclude West Africa, and anthropologists study West African Islam due to its alleged lack of written Arabic andAjamitexts (Loimeier 2013; Saul 2006), despite textual and material evidence to the contrary. Existing literature on the material expressions of West African Islam, largely edited volumes and museum catalogues, direct attention to Islamic West Africa, rather than IslaminWest Africa, in other words, predominantly West African Muslim societies, and not those for whom Muslims comprise a minority (Adahl 1995; Insoll 2003; Roberts and Nooter Roberts 2003; for exceptions cf. Bravmann 1974, 1983, 2000). Analytically, the “Islamization of Africa” and “Africanization of Islam,” standard nomenclature customarily employed to describe the simultaneous processes at play in West African Islam (Loimier 2013), note the reciprocal relationship between Islam and pre-existing West African religious traditions shaped by local contexts, circumstances, subjectivities, and exigencies (Fisher 1973; Trimingham 1980). Accordingly, West African Islam's material manifestations labeled “inauthentic,” “syncretic,” “vernacular,” and “popular” are considered, inter alia, antithetical to “classical” Islam. Notwithstanding, so-called classical Islam represents the embodiment of a locally synthesized form that, over time and with repetition, has come to be conceptualized as “classical.” Yet, Islam has incorporated and translated an assortment of pre-existing ideals to adjust in ways viewed as neither regression, apostasy, plurality nor heterodoxy. And, West Africa proves no exception. Indubitably, West African Islamic cultural heritage is the heritage of the “‘Othered’ religion par excellence” (Preston-Blier 1993:148).

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Salem, Ahmed Ali. "Localizing Islam in the West." American Journal of Islamic Social Sciences 33, no. 3 (July 1, 2016): 44–60. http://dx.doi.org/10.35632/ajiss.v33i3.253.

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Ali Mazrui attempted to correct many misunderstandings of Islam in the West and demonstrate its closeness to and impact upon western civilization in several ways. For example, Islam is a fellow monotheistic religion, has preserved and added to the Greco-Roman legacy, preceded mercantilism and capitalism in hailing free trade and hard work, and modeled the western view of a tripartite world in the second half of the twentieth century. Mazrui's interest in studying Islam was originally part of his general exploration of postcolonial Africa. Although trained in mainstream political science, which emphasizes materialism, he quickly realized that culture is a powerful key to understanding politics. From this cultural optic, Mazrui began to interpretatively revive Islam as a powerful factor in African politics and highlight its values as capable of improving African conditions. His most celebrated work, namely, the 1986 television series "Africa: The Triple Heritage," was in part a call to reconsider Islam as a major foundation of African societies. His cultural studies helped him gain new constituencies among the larger Muslim community and then go global. His global studies upheld Islam against both Marxism and racism, which helped him escape the narrowness of Afro-centrism and broaden his concept of pan-Africanism to include not only sub-Saharan Africans and their Arab neighbors to the north, but also the Arab neighbors to the east and diasporic Africans as well. In this paper, I use many of Mazrui's publications that discuss various Islamic issues in Africa, the West, and globally.

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Azumah, John. "Beyond Jihad: The Pacifist Tradition in West African Islam." International Bulletin of Mission Research 41, no. 4 (June 30, 2017): 363–69. http://dx.doi.org/10.1177/2396939317720379.

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Lamin Sanneh’s book Beyond Jihad deals with the peaceful transmission of Islam in West Africa by a pacifist clerical group. The author challenges the claim that the old African kingdom of Ghana was conquered by the militant Berber Almoravids in the eleventh century. Islam was not introduced into sub-Saharan Africa through militant jihad, as generally believed. The principal agents for the dissemination of Islam in West Africa were local clerics, who used the peaceful means of accommodation and adaptation. The clerical tradition was pacifist, emphasizing learning and teaching, not war and political office.

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Stewart, C. C., Nehemia Levtzion, and Humphrey Fisher. "Rural and Urban Islam in West Africa." International Journal of African Historical Studies 23, no. 1 (1990): 126. http://dx.doi.org/10.2307/219992.

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Searing, James. "Islam, Slavery and Jihad in West Africa." History Compass 4, no. 5 (September 2006): 761–79. http://dx.doi.org/10.1111/j.1478-0542.2006.00343.x.

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Du Plessis, Hester. "Oriental Africa." Tydskrif vir Letterkunde 45, no. 1 (February 16, 2018): 87–100. http://dx.doi.org/10.17159/2309-9070/tvl.v.45i1.4465.

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Arab culture and the religion of Islam permeated the traditions and customs of the African sub-Sahara for centuries. When the early colonizers from Europe arrived in Africa they encountered these influences and spontaneously perceived the African cultures to be ideologically hybridized and more compatible with Islam than with the ideologies of the west. This difference progressively endorsed a perception of Africa and the east being “exotic” and was as such depicted in early paintings and writings. This depiction contributed to a cultural misunderstanding of Africa and facilitated colonialism. This article briefly explores some of the facets of these early texts and paintings. In the first place the scripts by early Muslim scholars, who critically analyzed early western perceptions, were discussed against the textual interpretation of east-west perceptions such as the construction of “the other”. Secondly, the travel writers and painters between 1860 and 1930, who created a visual embodiment of the exotic, were discussed against the politics behind the French Realist movement that developed in France during that same period. This included the construction of a perception of exoticness as represented by literature descriptions and visual art depictions of the women of the Orient. These perceptions rendered Africa as oriental with African subjects depicted as “exotic others”.

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Salem, Ahmed Ali. "The Crown and the Turban." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 141–46. http://dx.doi.org/10.35632/ajis.v15i2.2188.

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The Crown and the Turban is a new, valuable, and controversial contributionto two debates. First, it is a part of the debate on Africa's triple heritage: Africantradition, Islam, and Christianity. Second, it contributes to the debate on "secular"versus "religious" governance.For the first debate, the author argues that Muslims in West Africa are part oftwo encounters. First, they encounter the indigenous people and societies andparticularly their traditional religions and political institutions. Second, theyencounter Europeans who colonized and still indirectJy dominate West Africa.The reason for tension, the author claims, is what he calls "Islamic politicalism"and Muslim militancy on one hand and African tolerance and European secularismon the other.However, African Muslims are in an advantaged position compared toAfrican Christians. African Muslims are indigenous and Islam is considered anAfrican religion. Moreover, African Muslims demonstrate a political confidence based on an authentic tradition and long experience of Muslim rule in precolonialWest Africa (p. 1).Nevertheless, the author argues that Africa offers a fresh opportunity to theadherents of the two missionary faiths, i.e., Islam and Christianity, vis-his thepluralist challenge of indigenous societies. Muslim and Christian Africans arealready favored relatives in the African household but without the prodigal rightor presumption to dispossess it or each other (p. 181).For the second debate, the author argues that Africa offers the promise, andthe attendant hazards, of formulating and resolving the most crucial of debatesfor religious modernization: the debate on secular versus religious governance(p. 182). In the fmal analysis, the author approves and defends the secular governanceas opposed to the religious one ...

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Gemmeke, Amber. "African Power." African Diaspora 9, no. 1-2 (2016): 39–60. http://dx.doi.org/10.1163/18725465-00901004.

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This paper explores how West African migrants’ movements impacts their religious imagery and that of those they encounter in the diaspora. It specifically addresses how, through the circulation of objects, rituals, and themselves, West Africans and Black Dutchmen of Surinamese descent link, in a Dutch urban setting, spiritual empowering and protection to the African soil. West African ‘mediums’ offer services such as divination and amulet making since about twenty years in the Netherlands. Dutch-Surinamese clients form a large part of their clientele, soliciting a connection to African, ancestral spiritual power, a power which West African mediums enforce through the use of herbs imported from West Africa and by rituals, such as animal sacrifices and libations, arranged for in West Africa. This paper explores how West Africans and Dutchmen of Surinamese descent, through a remarkable mix of repertoires alluding to notions of Africa, Sufi Islam, Winti, and Western divination, creatively reinvent a shared understanding of ‘African power’.

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Adetokunbo Fafore, Olumide. "Radical Islam and Transnational Security in West Africa." Journal of African Union Studies 8, no. 2 (August 13, 2019): 103–18. http://dx.doi.org/10.31920/2050-4306/2019/8n2a6.

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Dissertations / Theses on the topic "Islam in West Africa"

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Shehu, Halima. "Women, Islam and tradition in the West African novel." Thesis, University of Kent, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.418542.

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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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Crawford, Malachi D. "Bilalian news and the world community of Al-Islam in the west /." free to MU campus, to others for purchase, 2003. http://wwwlib.umi.com/cr/mo/fullcit?p1418011.

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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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Williams, Corey L. "Interreligious encounter in a West African city : a study of multiple religious belonging and identity among the Yorùbá of Ogbómòsó, Nigeria." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/21043.

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The details of encounters between religious groups in multireligious African contexts and the intricacies of living, belonging, and identifying within such milieux have hardly been explored. In Yorùbáland, the cultural region of the Yorùbá people—and the geographic context of this thesis—the fine grain and vast array of possibilities of interreligious encounter between Christians, Muslims, and adherents of African Indigenous Religions remains largely undocumented in terms of detailed, quality accounts. While most regions of West Africa and even Nigeria exist with a dominant religious tradition, Yorùbáland is a microcosm of the wider region’s multireligious composition, with Christianity, Islam, and African Indigenous Religions all playing prominent roles. The Yorùbá ‘spirit of accommodation’, a phrase often used to describe how Yorùbá culture not only tolerates, but also embeds and synthesises the religious ‘Other’, has created a unique multireligious environ and is undoubtedly one of the optimum contexts in the world to study interreligious encounter within a single ethnolinguistic area. Comprised of fieldwork and research conducted from 2009-2014, this thesis works toward addressing the aforementioned gap in scholarship with two ethnographic case studies of people who simultaneously belong and/or identify with multiple religious groups and traditions in the predominantly Yorùbá city of Ogbómòsó, Nigeria. The first case study examines a new religious group known as the Ogbómòsó Society of Chrislam (OSC). Interreligious encounter in this instance features a group that intentionally combines elements from Christian, Muslim, and indigenous Yorùbá religious traditions, creating dynamic examples of multiple religious belongings and identities. The second case study examines multiple religious belonging and identity at the annual Ogbómòsó Egúngún festival. Interreligious encounter in this instance features 12 individual narrative accounts focusing on each individual’s religious belonging and identity throughout key points in their life. Beyond its important ethnographical contributions, the thesis offers methodological and theoretical insight into approaching religious belonging and identity as complex and fluid processes, rather than static and singular events. It argues that approaches that only allow for the possibility of classifying people in single, discrete categories masks the varied, dynamic, and complex belongings and identities of people in the lived world, many of who live across and within multiple religious groups and traditions.

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Kelly, Kristyn Elizabeth. "The Clash of Islam with the West?" Thesis, Boston College, 2004. http://hdl.handle.net/2345/660.

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Thesis advisor: Paul T. Christensen
The terms “jihad” and “Islamic fundamentalism” appear to dominate world news today. After the September 11th terrorist attacks, people began to wonder if the world of Islam and the world of the West were diametrically opposed and thus doomed to collide. In this thesis I study the work of Samuel Huntington, the leading theorist on the clash between Islam and the West, and his critics. Through case studies of Algeria, Indonesia and Lebanon, all predominantly Muslim countries, I argue that there is not a fundamental clash between these cultures. The conflict that is occurring today is a result of factors such as US foreign policy decisions, and not an existential culture clash
Thesis (BA) — Boston College, 2004
Submitted to: Boston College. College of Arts and Sciences
Discipline: Political Science
Discipline: College Honors Program

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Haroun, Mohammed Mahjoub. "Social representation of Islam in the West : three British studies." Thesis, London School of Economics and Political Science (University of London), 1997. http://etheses.lse.ac.uk/2459/.

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This study explores social representations of Islam in the West, with the empirical inquiry focused on Britain. Drawing on Said's critique of Orientalism, treated as a Western representation of Islam, the author establishes a clear distinction between Islam and its representations in the West. Said's analysis of Orientalism is related, by the author, to Moscovici's theory of social representations. Islam is dealt with in terms of cultural otherness. Culture, both as a dynamic and a heterogeneous social phenomenon, is reinstated, by reference back to Durkheim's collective representations, as an integral component of Moscovici's theory. The author investigates social representations of Islam in Britain by means of three empirical studies: (1) a participant observational study of the British security establishment in relation to interrogation by Scotland Yard of a suspect terrorist; (2) a content analysis of nine popular and quality national newspapers for the whole of 1989 in relation to the Rushdie Affair; and (3) group discussions involving members of the community at a University of London college. Representations of Islam are sought in (i) the interrogation; (ii) letters to the editors of various newspapers; and (iii) the discussion of groups considered as thinking societies in miniature. In accordance with the findings of the three empirical studies Islam is, largely, represented as a fundamentalist phenomenon. Aspects of culture such as individualism and secularism are instrumental in shaping Western representations of Islam. Results also indicate that the structure of representations of Islam persist even though the contents of those representations and the thinking societies which produce them keep changing. The media play a powerful role in generating representations of Islam. Power, like culture, also structures the social representations of Islam in the West. Culture requires the adoption of more appropriate methods of investigation, while power needs operationalisation. The study of social representations of cultural otherness remains virtually unexplored terrain.

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Olsson, Susanne. "Islam and the West in the ideology of Ḥasan Ḥanafī /." Stockholm : Almqvist & Wiksell, 2006. http://catalogue.bnf.fr/ark:/12148/cb41085458w.

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Nereid, Camilla Trud. "The Turkish Identity Politics of Modernization: Islam and the West." Doctoral thesis, Norges teknisk-naturvitenskapelige universitet, Institutt for historie og klassiske fag, 2012. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-15741.

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Perchard, Adam Glyn Kim. ""The battle for the Enlightenment" : Rushdie, Islam, and the West." Thesis, University of York, 2014. http://etheses.whiterose.ac.uk/9034/.

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In the years following the proclamation of the fatwa against him, Salman Rushdie has come to view the conflict of the Rushdie Affair not only in terms of a struggle between “Islam” and “the West”, but in terms of a “battle for the Enlightenment”. This polarised worldview uses an unhistorical idea of the European Enlightenment – often invoked with reference to Voltaire – to equate the West with freedom of speech, secularism, progress, reason, disputation, and literariness, and the Islamic East with despotism, oppression, fanaticism, stasis, and silence. Rushdie’s construction of himself as an Enlightened war-leader in the battle for a divided world has proved difficult for many critics to reconcile with the Rushdie who advocates “mongrelization” as a form of life-giving cultural hybridity. This study suggests that these two Rushdies, the Rushdie of the joined-up world, and the Rushdie of the divided globe, have been in dialogue since long before the fatwa. It also suggests that, beyond the brash invocations of Enlightenment which have followed the fatwa and 9/11, eighteenth-century modes of writing and thinking about, and with, the Islamic East are far more integral to the literary worlds of Rushdie’s novels than has previously been realised. This thesis maps patterns of rupture and of convergence between representations of the figures of the Islamic despot and the Muslim woman in Shame, The Satanic Verses, and Haroun and the Sea of Stories, and the changing ways in which these figures were instrumentalised in eighteenth-century European literatures. Arguing that many of the harmful binaries that mark the way Rushdie and others think about Islam and the West hardened in the late eighteenth century, this study folds into the fable of the fatwa an account of European literary engagements with the Islamic world in the earlier part of the eighteenth century. Through the analysis of texts including the Arabian Nights and Montesquieu’s Persian Letters, I suggest that this was a time when the literary orient functioned as a space in which to explore European despotisms and female empowerment as well as what Rushdie terms “eastern unfreedoms”. By complicating Rushdie’s monolithic Enlightenment with accounts of plural eighteenth centuries, Wests, and Islams, this thesis writes against the discourses of cultural incommensurability emblematised and catalysed by the Rushdie Affair.

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Books on the topic "Islam in West Africa"

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France and Islam in West Africa, 1860-1960. Cambridge [England]: Cambridge University Press, 1988.

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Levtzion, Nehemia. Islam in West Africa: Religion, society, and politics to 1800. Altershot, Great Britain: Variorum, 1994.

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Muslims and new media in West Africa: Pathways to God. Bloomington: Indiana University Press, 2012.

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E, Creevey Lucy, ed. The heritage of Islam: Women, religion, and politics in West Africa. Boulder, Colo: Lynne Rienner, 1994.

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Piety and power: Muslims and Christians in West Africa. Maryknoll, N.Y: Orbis Books, 1996.

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Launay, Robert. Beyond the stream: Islam and society in a West African town. Berkeley: University of California Press, 1992.

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The crown and the turban: Muslims and West African pluralism. Boulder, Colo: Westview Press, 1997.

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Unveiling modernity in 20th century West African Islamic reforms. Boston: Brill, 2012.

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Women and Islamic revival in a West African town. Bloomington: Indiana University Press, 2009.

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Islam and social change in French West Africa: History of an emancipatory community. Cambridge: Cambridge University Press, 2009.

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Book chapters on the topic "Islam in West Africa"

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Wise, Christopher. "Islam and West African Religions." In The Palgrave Handbook of Islam in Africa, 253–65. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_14.

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Shillington, Kevin. "Islam and the Sudanic states of west Africa." In History of Africa, 103–19. London: Macmillan Education UK, 2019. http://dx.doi.org/10.1057/978-1-137-52481-2_8.

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Shillington, Kevin. "Islam and the Sudanic states of west Africa." In History of Africa, 96–113. London: Macmillan Education UK, 2012. http://dx.doi.org/10.1007/978-1-137-00333-1_8.

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Saho, Bala. "Islam in West Africa: Diffusion and Growth." In The Palgrave Handbook of Islam in Africa, 149–62. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_9.

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G. Novo, Marta. "Experience of Muslims in Francophone West Africa." In Handbook of Contemporary Islam and Muslim Lives, 1–14. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-73653-2_21-1.

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G. Novo, Marta. "Experience of Muslims in Francophone West Africa." In Handbook of Contemporary Islam and Muslim Lives, 447–60. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_21.

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Abdullah, Zain. "West African “Soul Brothers” in Harlem." In Black Routes to Islam, 249–69. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623743_15.

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Syed, Amir. "Between Jihād and History: Reconceptualizing the Islamic Revolutions of West Africa." In The Palgrave Handbook of Islam in Africa, 93–116. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_6.

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Lim, Claire Seulgie. "Islam and Politics in West Africa: Intricacies of the Relationship as Seen Through Mali and Senegal." In The Palgrave Handbook of Islam in Africa, 559–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-45759-4_27.

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Okafor, Ikenna. "Islamic Extremism in West Africa: A Historical and Theological Analysis of the Crisis of Religious Brigandage in Islam." In Religion, Authority, and the State, 101–20. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59990-2_5.

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Conference papers on the topic "Islam in West Africa"

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Emelianov, Anton. "Trends In The Spread Of Radical Islam In Africa." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.117.

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Olagnon, Michel, Kevin Ewans, George Forristall, and Marc Prevosto. "West Africa Swell Spectral Shapes." In ASME 2013 32nd International Conference on Ocean, Offshore and Arctic Engineering. American Society of Mechanical Engineers, 2013. http://dx.doi.org/10.1115/omae2013-11228.

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Wave spectra measured at sites off West Africa are dominated by the constant presence of one or several swell wave systems. The West Africa Swell Project (WASP JIP) was carried out to propose and assess parametric models for the shapes of the swell components. Bias, variability, and dispersion of estimates are affected by the length/stationarity compromise of the record lengths and the window-tapering used to reduce their variability. In particular, shapes with sharp angles are strongly smoothed, for instance a triangular peak would appear round and reduced by 15 to 25% with rectangular or Tuckey windowing. Models that consider each wave system individually, and an arbitrary number of those, were preferred to global ones. Partitioning of directional spectra is thus a prerequisite, and needs to be tuned taking account some prior knowledge of the swell characteristics. Triangular, log-normal, Gaussian and Glenn-Jonswap shapes were considered. Sampling variability makes it difficult to distinguish between those shapes as far as swells are concerned. The models also indicate that the width of the spectrum in frequency should be inversely proportional to the peak frequency. Directional spreading width shows a similar trend. Fits to the measurements established proportionality factors for each location.

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Tribout, C., D. Emery, P. Weber, and R. Kaper. "Float-Overs Offshore West Africa." In Offshore Technology Conference. Offshore Technology Conference, 2007. http://dx.doi.org/10.4043/19073-ms.

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Bui, T. N., J. Gonsalez Dunia, and R. Labourdette. "Organizing Heterogeneities in Turbidites: a Key Factor in Dynamic Modelling." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131770.

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E. Cool, T., J. Guzman, and A. Ghosh. "Neocomian-Barremian Tectonostratigraphy and Trapping Mechanisms in the Pre-Salt Synrift Interval of the Gabon South Basin." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131771.

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O'Connor, S. A., R. E. Swarbrick, B. Pindar, O. S. Ogunkoya, O. Lucas, F. Odesanya, J. Asedegbega, et al. "Regional Pressure Studies in the Niger Delta – their Role in Safe, Cost Effective Well Planning and the Generation of New Exploration Opportunities." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131772.

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Jones, I. "A Practical Review of Migration Issues and Solutions." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131773.

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Hoelker, A. "Subsalt PSTM Imaging Accuracy Related to Velocity-adaptive Pseudo Datum in Primary Static Corrections. A Gabon Onshore Example." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131774.

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Letki, L. P., H. Ben-Hadj-Ali, and P. Desegaulx. "Quantifying Uncertainty in Final Seismic Depth Image Using Structural Uncertainty Analysis - Case Study Offshore Nigeria." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131775.

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Colla, A., J. E. Bain, A. N. Christensen, D. Cameron, and H. Cornelius. "Improved Imaging of Complex Salt Structures in Gabon from Integration of Seismic and Airborne Gravity Gradiometry." In Subsurface Challenges in West Africa - First EAGE West Africa Workshop 2013. Netherlands: EAGE Publications BV, 2013. http://dx.doi.org/10.3997/2214-4609.20131776.

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Reports on the topic "Islam in West Africa"

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Leatherwood, David G. Peacekeeping in West Africa. Fort Belvoir, VA: Defense Technical Information Center, January 2002. http://dx.doi.org/10.21236/ada403469.

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Vanderkooy, A., Roos Verstraeten, Ampa Dogui Diatta, Loty Diop, and Mariama Touré. Nutrition policy in West Africa. Washington, DC: International Food Policy Research Institute, 2020. http://dx.doi.org/10.2499/p15738coll2.133655.

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Easterly, William. Can the West Save Africa? Cambridge, MA: National Bureau of Economic Research, September 2008. http://dx.doi.org/10.3386/w14363.

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Raji, Rafiq. Africa Current Issues - Climate Change and Conflict in West Africa. Nanyang Business School, August 2019. http://dx.doi.org/10.32655/africacurrentissues.2019.06.

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Sagna, Insa. Enhancing Peacekeeping Capabilities in West Africa. Fort Belvoir, VA: Defense Technical Information Center, March 2005. http://dx.doi.org/10.21236/ada432301.

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Foyet, Metolo Foyet. Youth Leadership and Governance in West Africa. West Africa Civil Society Institute (WACSI), February 2021. http://dx.doi.org/10.15868/socialsector.38374.

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Apogan-Yella, Austin A. Underdevelopment: Major Cause of Insecurity in West Africa. Fort Belvoir, VA: Defense Technical Information Center, March 2005. http://dx.doi.org/10.21236/ada431982.

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Ly, Alhousseyni. West Africa: the Next Recruiting Front for Al-Qaeda. Fort Belvoir, VA: Defense Technical Information Center, April 2009. http://dx.doi.org/10.21236/ada538908.

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Adkisson, Stephen. Integration in West Africa : an empirical examination of ECOWAS. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.3268.

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Obadare, Ebenezer Obadare. Civil Society and Development in West Africa: Practitioners’ Perspective. West Africa Civil Society Institute (WACSI), January 2015. http://dx.doi.org/10.15868/socialsector.36969.

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