Relevant bibliographies by topics / Islam – Kenya

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Islam – Kenya'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Islam – Kenya"

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Kapteijns, Lidwien, and Arye Oded. "Islam and Politics in Kenya." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 2 (2001): 418. http://dx.doi.org/10.2307/486143.

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Mirzeler, Mustafa Kemal, and Arye Oded. "Islam and Politics in Kenya." African Studies Review 46, no. 2 (September 2003): 187. http://dx.doi.org/10.2307/1514878.

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Gerhart, Gail M., and Arye Oded. "Islam and Politics in Kenya." Foreign Affairs 80, no. 5 (2001): 176. http://dx.doi.org/10.2307/20050313.

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Mazrui, Alamin, and Arye Oded. "Islam and Politics in Kenya." International Journal of African Historical Studies 34, no. 3 (2001): 676. http://dx.doi.org/10.2307/3097574.

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Anderson, David M., and Jacob McKnight. "Understanding al-Shabaab: clan, Islam and insurgency in Kenya." Journal of Eastern African Studies 9, no. 3 (July 3, 2015): 536–57. http://dx.doi.org/10.1080/17531055.2015.1082254.

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Deacon, Gregory, George Gona, Hassan Mwakimako, and Justin Willis. "Preaching politics: Islam and Christianity on the Kenya coast." Journal of Contemporary African Studies 35, no. 2 (February 8, 2017): 148–67. http://dx.doi.org/10.1080/02589001.2017.1287345.

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Beckerleg, Susan. "Medical Pluralism and Islam in Swahili Communities in Kenya." Medical Anthropology Quarterly 8, no. 3 (September 1994): 299–313. http://dx.doi.org/10.1525/maq.1994.8.3.02a00030.

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Sheikh, Adan Saman. "The role of Integrated Islamic Education in Enhancing Access to Formal Education in Kenya." IIUM Journal of Educational Studies 3, no. 1 (June 30, 2015): 40–50. http://dx.doi.org/10.31436/ijes.v3i1.63.

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Muslim children in Kenya attend several educational institutions including Qur’anic schools, Madrasa and secular public schools. Those who attend all the three tracks usually begin their lessons in Qur’anic schools at about 4.00 a.m. and move on to the secular public schools between 7.OO a.m. and 4.00 p.m. From the public secular schools, they again move on to Madrasa classes from 4.30 p.m. to about 6.00 p.m. Many of these children have ended up dropping out of either Madrasa or public secular schools due to the distances between these institutions and the curriculum overload involved. This state of affairs has meant that children are missing out either on Islamic education or on the free secular public education. In the last two decades, Kenya has witnessed a new type of institution that combines Islamic religious subjects and the public secular education curriculum. Though these schools are purely private initiatives requiring some form of fee payment, Muslims in Kenya have fully embraced them. This paper argues that the Islamic integrated schools can be an alternative avenue of education for Muslim children since they combine the best of both the Islamic and secular public systems. It traces Islamic education in the different historical epochs, beginning with the arrival of Islam on the shores of the East African coast to the present, with the establishment of the first integrated school in the mid 1990’s. The success of this type of schooling is attested to by the government’s adoption of integration in its 2012 Education Act, as one of the strategies for increasing access to education for Muslims and other minority groups. The paper draws upon field research carried out between April and July 2012 in Garissa County. The study utilized interviews, observation and document reviews to gather data on the popularity of this type of schooling and the challenges they face in combining two different curricula under one roof. Abstrak: Kanak-kanak Islam di Kenya menghadiri beberapa institusi pendidikan termasuk sekolah-sekolah Al-Quran, Madrasah dan sekolah-sekolah awam yang sekular. Mereka yang menghadiri kesemua institusi ini biasanya memulakan pelajaran mereka di sekolah Al-Quran pada kira-kira jam 4.00 pagi dan bergerak ke sekolah sekular awam jam 7.00 pagi hingga 4.00 petang. Dari sekolah sekular awam, mereka berpindah pula ke kelas Madrasah dari 4.30 petang hingga kira-kira 6.00 petang. Ramai di antara kanak-kanak ini akhirnya tercicir daripada Madrasah atau sekolah awam yang sekular disebabkan jauhnya jarak di antara institusi-institusi ini dan kurikulum yang terlalu sarat. Keadaan ini bermakna bahawa kanak-kanak akan kehilangan salah satu pendidikan Islam atau pendidikan awam sekular yang percuma. Dalam dua dekad yang lalu, Kenya telah menyaksikan sejenis institusi baru yang menggabungkan mata pelajaran agama Islam dan kurikulum pendidikan sekular awam. Walaupun sekolah ini adalah inisiatif peribadi yang memerlukan beberapa bentuk pembayaran yuran, umat Islam di Kenya telah menerimanya dengan sepenuh hati. Kertas ini berhujah bahawa sekolah-sekolah bersepadu Islam boleh menjadi satu saluran alternatif pendidikan untuk kanak-kanak Islam kerana mereka menggabungkan yang terbaik daripada kedua-dua sistem Islam dan sekular. Ia menjejaki perkembangan pendidikan Islam di era sejarah yang berbeza, bermula dengan ketibaan Islam di pinggir pantai sebelah Timur Afrika, dengan penubuhan sekolah bersepadu yang pertama di pertengahan tahun 1990an. Kejayaan sekolah jenis ini telah diakui oleh kerajaan yang menggunapakai integrasi dalam Akta Pendidikan 2012, sebagai salah satu strategi bagi meningkatkan akses kepada pendidikan di kalangan umat Islam dan kumpulan minoriti yang lain. Kajian yang berasaskan kajian di lapangan ini telah dijalankan antara April dan Julai 2012 di Garissa County. Kajian ini telah menggunakan temu bual, pemerhatian dan analisis dokumen untuk mengumpul data tentang populariti persekolahan jenis ini dan cabaran-cabaran yang dihadapi dalam menggabungkan dua kurikulum yang berbeza di bawah satu bumbung.
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Mwakimako, Hassan, and Justin Willis. "Islam and Democracy: Debating Electoral Involvement on the Kenya Coast." Islamic Africa 7, no. 1 (April 12, 2016): 19–43. http://dx.doi.org/10.1163/21540993-00701001.

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Oded, Arye. "Islam et politique en Afrique de l'Est (Kenya, Ouganda et Tanzanie)." Outre-Terre 11, no. 2 (2005): 189. http://dx.doi.org/10.3917/oute.011.0189.

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Dissertations / Theses on the topic "Islam – Kenya"

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Chiko, Wilson Mungoma. "The social influence of Islam in Kenyan society since 1963." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683274.

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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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Aguilar, Mario Ignacio. "Current religious practices and generational patterns among the Waso Boorana of Garba Tulla Kenya." Thesis, SOAS, University of London, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309957.

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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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Sperling, David Colton. "The growth of Islam among the Mijikenda of the Kenya coast, 1826-1930." Thesis, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.393963.

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The Mijikenda peoples of the Kenya coast have been in contact with Muslims at least since the 17th century. The first Mijikenda conversions to Islam occurred in the 18th century through the influence of neighbouring Swahili peoples. Early Mijikenda converts migrated to Swahili towns, thereby establishing a pattern of urban islamization that kept Islam from spreading among the Mijikenda. Beginning in the 1830s, the East African economy expanded, and Muslim commercial activity in the coastal hinterland increased. The migration of Muslims to settle near Mijikenda villages led to closer relations between Muslims and Mijikenda. By the middle of the 19th century, the cultural influence of Islam was evident among the Mijikenda, but few Mijikenda had become Muslim. This was due as much to an absence of proselytising by Muslims as to the strength and integrity of Mijikenda society. Differing Mijikenda settlement patterns north and south of Mombasa influenced the way Islam spread. North of Mombasa, Mijikenda Muslim converts continued to immigrate to towns and or to separate Mijikenda Muslim villages. South of Mombasa, beginning in the 1850s, Digo Mijikenda converts remained resident in their home villages, while centring their social and religious life as Muslims in town. Under the continuing influence of Swahili and other Muslims, including immigrants to Digo villages, Islam slowly gathered strength among the Digo. By the end of the 19th century, the Digo had already built several mosques, and educated Digo Muslims were teaching and actively proselytising among their fellow Digo. Colonial rule brought changes that affected the growth of Islam among the Mijikenda. Legal rulings in favour of Islamic law strengthened Islam, which eventually emerged as the majority religion among the Digo south of Mombasa. The economic decline of Muslim towns and villages weakened Islam north of Mombasa, where only a minority of Mijikenda became Muslim. -
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Mraja, Mohamed Suleiman. "[Islamic] impacts on marriage and divorce among the Digo of southern Kenya." Würzburg Ergon-Verl, 2006. http://d-nb.info/984433643/04.

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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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Gustin, Marie-Hélène. "Femmes et modernisation dans la communauté swahili de Mombasa au Kénya." Paris, INALCO, 1991. http://www.theses.fr/1991INAL0007.

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Le processus de modernisation mis en place pendant la période coloniale au 19ème siècle a privilegié les hommes aux dépens des femmes dans la communauté swahili de Mombasa comme dans les autres sociétés africaines. Jusqu'à aujourd'hui, un grand nombre de femmes swahili sont tenues à l'écart du secteur formel de l'économie en raison de leur faible taux de scolarisation. Cependant, les femmes présentées dans cette thèse ont fait ou sont en train de poursuivre des études secondaires. L'enseignement secondaire en particulier a une grande influence sur les idées qu'ont les femmes sur le mariage, la taille de la famille, l'éducation des enfants, le planning familial, les rôles en fonction de l'appartenance sexuelle. Mais l'éducation à l'occidentale est-elle la solution idéale pour une meilleure intègration des femmes au processus de modernisation? Ce type d'éducation est aux plus hauts niveaux restreinte à une minorité de filles. Le plus gros obstacle a un taux élevé de scolarisation féminine est en définitive le niveau de développement économique du pays, sa politique et ses lois à l'egard des femmes. Au niveau communautaire, on assiste a une revitalisation de la culture et en particulier dans le domaine religieux. Mais la question est de savoir si cette revitalisation est essentiellement une réaction hostile au modèle de modernisation à l'occidentale ou la conséquence de son inadaptation au contexte des pays en voie de développement.
The process of modernization that began with colonial rule in the 19 th century has been benefitting men more than women in the swahili community of mombasa as in most african societies. Many swahili women have until now been excluded from formal positions because of their lack of education. The women presented here however are or have been secondary school students. Education and particularly secondary education has a great influence on women's ideas towards mariage, family size, children's education, family planning, gender roles. But is western oriented education the key to a better integration of women into the modernization process ? This type of education at the highest levels is restricted to a minority of girls. The major obstacle to girl's enrollment in schools is in the end the economic level of the whole country, its policies and laws as regards women. At the community level there is a revival of the local culture and especially in its religious aspects. But the question is whether this revival is essentially a hostile response to the western oriented modernization or simply a consequence of the latest's inadequacy in the context of developing countries
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Carey, Timothy James. ""Remove The Harm, Lord of Men, and Give Healing": Muslim and Catholic Responses to HIV and AIDS in Kenya." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107169.

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Thesis advisor: James W. Morris
In the capital city of Nairobi, Kenya, African Catholic and Sunni Muslim leaders working in the field of healthcare for those living with HIV and AIDS are faced with a unique challenge. On the one hand, they are called to attend to the spiritual well-being of the infected individual; and on the other hand, they are increasingly charged with serving as the stewards of the physical bodies of those negatively affected by such a physiologically debilitating and social stigmatized disease through certain identifiable inter-religious traditions common to both faiths. I witnessed this development firsthand while conducting fieldwork in Nairobi, interviewing Muslim and Catholic leaders working in three areas—HIV and AIDS prevention, education, and de-stigmatization. As they pertain to the common good of both religious traditions, these recorded observations and accounts help to illustrate that religious officials from within African Catholicism and Sunni Islam attempt to provide the common inter-religious traditions of mercy, hospitality, and justice in a holistic manner for those living with the virus in the city. The dissertation proceeds in the following way. The initial chapter offers an overview of the African Catholic response to the AIDS epidemic in Nairobi, Kenya. Specifically, it identifies that Catholic leaders have historically faced both a crisis and a kairos moment—or an opportunity to make real God’s presence in the lives of those infected and affected by HIV and AIDS—in practically facing the epidemic in Kenya. Chapter two relies heavily on this structure to provide an overview of the Muslim response to the epidemic in a similar way, where chapter three offers an analysis of the theological traditions common to both faiths: in the strategic area of prevention, leaders of both religions are motivated by mercy; in the area of education, they are motivated by hospitality; and in the area of de-stigmatization, they are motivated by justice. Chapter four offers an examination of remaining questions and issues pertaining to the epidemic in Kenya in relation to matters of sexuality, proposing that the religious strategic initiatives still must confront the troubling topics of sexuality in general, gender roles, and condom use as officials from both religions continue to respond to the AIDS epidemic both individually and collectively in Nairobi
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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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 Africains
The 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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Books on the topic "Islam – Kenya"

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National Seminar on Contemporary Islam in Kenya (1994 Mombasa, Kenya). Islam in Kenya: Proceedings of the National Seminar on Contemporary Islam in Kenya. [Nairobi]: Mewa Publications, 1995.

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A, Shongolo Abdullahi, ed. Islam & ethnicity in Northern Kenya & Southern Ethiopia. Woodbridge, UK: James Currey, 2012.

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Maina, Newton Kahumbi. The impact of Islam on women's role in political mobilization in Kenya. [Addis Ababa, Ethiopia]: s.n., 2000.

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The edge of Islam: Power, personhood, and ethnoreligious boundaries on the Kenya Coast. Durham: Duke University Press, 2009.

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Maina, Kahumbi N. Christian-Muslim relations in Kenya: An examination of issues of conflicts. Birmingham, UK: Centre for the Study of Islam and Christian-Muslim relations, Selly Oak Colleges, 1995.

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Mosques in Kenya: Muslim opinions on religion, politics and development. Berlin: Klaus Schwarz, 2007.

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Ahmed, Abdallah Chanfi. Les conversions à l'Islam fondamentaliste en Afrique au sud du Sahara: Le cas de la Tanzanie et du Kenya. Paris: Harmattan, 2008.

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Mihȧdhȧrȧ as a method of Islamic Dȧʹwȧh in Kenya: An analysis of inter-religious dialogue in a proselytising context. Nairobi, Kenya: Nairobi Academic Press, 2012.

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Dollars for terror: The United States and Islam. New York: Algora Publishing, 2000.

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W, Brown Helen, and Mudida Nina, eds. Shanga: The archaeology of a Muslim trading community on the coast of East Africa. London: British Institute in Eastern Africa, 1996.

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Book chapters on the topic "Islam – Kenya"

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Kresse, Kai. "Muslim Politics in Postcolonial Kenya: Negotiating Knowledge on the Double-Periphery." In Islam, Politics, Anthropology, 72–90. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324402.ch5.

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Chesworth, John. "The Church and Islam: Vyama Vingi (Multipartyism) and the Ufungamano Talks." In Religion and Politics in Kenya, 155–80. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100510_6.

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Kresse, Kai. "On the Skills to Navigate the World, and Religion, for Coastal Muslims in Kenya." In Articulating Islam: Anthropological Approaches to Muslim Worlds, 77–99. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4267-3_4.

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Hendricks, Mohamed Natheem. "Prolegomenon: The White Widow—The Kenyan Westgate Mall Attack." In Islam and Global Studies, 1–16. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-5626-5_1.

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Seesemann, Rüdiger. "Kenyan Muslims, the Aftermath of 9/11, and the “War On Terror”." In Islam and Muslim Politics in Africa, 157–76. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607101_9.

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"KADHI'S COURTS AS COMPLEX SITES OF RESISTANCE: THE STATE, ISLAM, AND GENDER IN POSTCOLONIAL KENYA." In Contested States, 221–44. Routledge, 2012. http://dx.doi.org/10.4324/9780203610138-16.

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Royles, Dan. "We’ve Been Doing This for a Few Thousand Years." In To Make the Wounded Whole, 103–34. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661339.003.0005.

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From the beginning of the epidemic, African American AIDS activists had to contend with a variety of conspiracy theories, including the idea that AIDS had been created by the government to kill Black people. Sometimes AIDS activists themselves propagated these stories. Such was the case with the Nation of Islam (NOI), which in the early 1990s became involved in the fight over Kemron, a treatment for AIDS allegedly discovered by researchers in Kenya. NOI leaders organized trips to Kenya for African Americans with AIDS so that they could be treated with the drug, and later advocated for a National Institutes of Health-backed clinical trial to prove the drug’s effectiveness. Leaders sent emissaries around the country to speak to local Black community groups about the drug, arguing that, because of its African origins, Kemron would be uniquely suited to treating AIDS among people of African descent. The NOI did finally win approval for a trial in 1992, but the point became largely moot the following year, when the results of another large-scale study found Kemron to be totally ineffective. Nevertheless, the Kemron story sheds light on the complex dynamics within Black communities that have shaped their response to AIDS.
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Hillewaert, Sarah. "Introduction." In Morality at the Margins, 1–40. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286515.003.0001.

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Through the discussion of a religious sermon, this chapter introduces readers to the intersections of ethical self-fashioning, semiotics, and modernity and how these play out in the context of Lamu. Setting up the theoretical framework of the book, it provides insights into anthropological approaches to everyday Islam, questions of morality and modernity, and the linguistic anthropological angle from which this book approaches these issues. The introduction further situates Lamu within Kenyan and transnational politics by highlighting current events that shape outsiders’ perception of Lamu and by providing a short historical overview of the relation between Lamu and the Kenyan mainland.
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"Islam on the Kenyan coast: an overview of Kenyan coastal sacred sites." In Sacred Sites, Sacred Places, 176–86. Routledge, 2013. http://dx.doi.org/10.4324/9780203714041-30.

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Harkness, Geoff. "Inventing Traditions." In Changing Qatar, 93–123. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479889075.003.0004.

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Mega sporting events, including the 2022 FIFA World Cup, align perfectly with Qatar’s economic agenda, which uses athletics as part of its nation-building ambitions. This chapter journeys through several sports worlds in Doha, where low-wage migrant workers are bused to soccer stadiums for televised games, so that it appears that the stands are filled with ardent fans, and where Kenyan runners are granted temporary Qatari citizenship in order to compete as natives. The government has spent a fortune to erect state-of-the-art facilities, host international sporting events, and send athletes to compete globally. Sports are also a primary platform for modern traditionalism’s motif of female empowerment. Despite these efforts, however, rates of women’s athletic participation remain in the single digits. Interviews with players, coaches, and spectators reveal the social processes underlying these dynamics. Finally, the chapter demonstrates how sportswomen overcome barriers to athletic participation by dynamically engaging with modern traditionalism, aligning their sports-related activities with empowerment, Islam, and family values.
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