Relevant bibliographies by topics / Islam – Tanzania

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

Academic literature on the topic 'Islam – Tanzania'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Islam – Tanzania"

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Ng’atigwa, Francis Xavier. "From Madrasas to Organised Iftar Culture: Current Trends of Islamisation in Tanzania." Utafiti 15, no. 2 (December 18, 2020): 236–56. http://dx.doi.org/10.1163/26836408-15020032.

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Abstract In this study of current trends in the socio-religious life of Muslim communities in major urban centres and cities of Tanzania – Morogoro, Mwanza, and Dar es Salaam – ‘Islamisation’ denotes the strategies and activities that have been key to the spreading practice of Islam over the past three decades (1985-2015). In this period, Islam has embraced new approaches to social, political and economic change. This can be seen reflected in tangible ways as an institutionalized awakening of Islam consolidates faith, unifies sects, and promotes Qur’anic and hadith teachings in everyday life during this the post-Ujamaa era of Tanzania’s history.
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Mandivenga, Ephraim. "Islam in Tanzania: a general survey." Institute of Muslim Minority Affairs. Journal 11, no. 2 (July 1990): 311–20. http://dx.doi.org/10.1080/02666959008716174.

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Dilger, Hansjörg. "Governing Religious Multiplicity." Social Analysis 64, no. 1 (March 1, 2020): 125–32. http://dx.doi.org/10.3167/sa.2020.640109.

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In post-colonial Tanzania, efforts to govern the relations between Christianity and Islam—the country’s largest religions—have been impacted by the growing potential for conflict between and among diverse strands of the two faiths from the mid-1990s onward. They have also been shaped by the highly unequal relations between various Christian and Muslim actors and the Tanzanian government in the context of globalization. This article describes how the governance of religious multiplicity in Tanzania has affected the domains of transnational development, the registration of new religious bodies, and the regulation of religious instruction in schools. It argues that a comprehensive understanding of ‘lived religion’ needs to focus on the way in which religious multiplicities are molded as socio-cultural realities through a wide range of governing interventions.
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Wijsen, Frans, and Peter Tumainimungu Mosha. "‘BAKWATA is Like a Dead Spirit to Oppress Muslims’." Utafiti 14, no. 2 (March 4, 2020): 223–41. http://dx.doi.org/10.1163/26836408-14010013.

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Abstract During the 2015 general election campaigns in Tanzania, a controversy arose between the ruling party and the opposition coalition, concerning the proposed constitution draft and the position of Zanzibar within the Union. Beyond this controversy, there have existed the impacts of Islamic revivalism on the one hand, and a fear for the perpetuation of Islam in Tanzania on the other – issues which have played a significant role in the country since Independence. In this paper, we focus in particular upon popular Muslim preachers, such as Ponda Issa Ponda, who complain that the National Muslim Council of Tanzania [BAKWATA] is just an extension of the mainstream government – an organisation which is unsympathetic to Muslims’ interests, which violates Muslims’ rights, and which functions contrary to its own purpose. This complaint draws on long-term memory, reaching back even further than the 1968 banning of the East African Muslims Welfare Society [EAMWS]. Two interesting questions are addressed here concerning a central state’s involvement in religious affairs under multi-party rule: How has the Tanzanian government managed religious diversity? And how should its management style be evaluated, given the perspective that has developed with the shift in focus from ‘government’ to ‘governance’ in policy and management sciences?
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Krehbiel Keefe, Susi. "“Women do what they want”: Islam and permanent contraception in Northern Tanzania." Social Science & Medicine 63, no. 2 (July 2006): 418–29. http://dx.doi.org/10.1016/j.socscimed.2005.12.005.

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Brennan, James R. "CONSTRUCTING ARGUMENTS AND INSTITUTIONS OF ISLAMIC BELONGING: M. O. ABBASI, COLONIAL TANZANIA, AND THE WESTERN INDIAN OCEAN WORLD, 1925–61." Journal of African History 55, no. 2 (May 29, 2014): 211–28. http://dx.doi.org/10.1017/s0021853714000012.

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AbstractThis article explores the intellectual life and organizational work of an Indian Muslim activist and journalist, M. O. Abbasi, a largely forgotten figure who nonetheless stood at the center of colonial-era debates over the public role of Islam in mainland Tanzania. His greatest impact was made through the Anjuman Islamiyya, the territory's leading pan-Islamic organization that he co-founded and modeled on Indian modernist institutions. The successes and failures of Abbasi and the Anjuman Islamiyya demonstrate the vital role played by Western Indian Ocean intellectual networks, the adaptability of transoceanic, pan-Islamic organizational structures, and, ultimately, the limits imposed on pan-Islamic activism by racial politics in colonial Tanzania.
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Rushohora, Nancy, and Valence Silayo. "Cults, Crosses, and Crescents: Religion and Healing from Colonial Violence in Tanzania." Religions 10, no. 9 (September 8, 2019): 519. http://dx.doi.org/10.3390/rel10090519.

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More often than not, Africans employed local religion and the seemingly antagonistic faith of Christianity and Islam, to respond to colonial exploitation, cruelty, and violence. Southern Tanzanians’ reaction during the Majimaji resistance presents a case in point where the application of local religion, Christianity, and Islam for both individual and community spiritual solace were vivid. Kinjekitile Ngwale—the prominent war ritualist—prophesied that a concoction (Maji) would turn the German’s bullets to water, which in turn would be the defeat of the colonial government. Equally, Christian and Islamic doctrines were used to motivate the resistance. How religion is used in the post-colonial context as a cure for maladies of early 20th-century colonialism and how local religion can inspire political change is the focus of this paper. The paper suggests that religion, as propagated by the Majimaji people for the restoration of social justice to the descendant’s communities, is a form of cultural heritage playing a social role of remedying colonial violence.
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Vittori, Jodi, Kristin Bremer, and Pasquale Vittori. "Islam in Tanzania and Kenya: Ally or Threat in the War on Terror?" Studies in Conflict & Terrorism 32, no. 12 (November 30, 2009): 1075–99. http://dx.doi.org/10.1080/10576100903319805.

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GOODING, PHILIP. "ISLAM IN THE INTERIOR OF PRECOLONIAL EAST AFRICA: EVIDENCE FROM LAKE TANGANYIKA." Journal of African History 60, no. 2 (July 2019): 191–208. http://dx.doi.org/10.1017/s0021853719000495.

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AbstractMost histories of East Africa's precolonial interior only give cursory attention to Islam, especially in histories of present-day west-central Tanzania and the eastern Democratic Republic of Congo. Most converts to Islam in this context are usually viewed as ‘nominal’ Muslims. This article, by contrast, builds on recent scholarship on other regions and time periods that questions the conceptual validity of the ‘nominal’ Muslim. New converts necessarily questioned their social relationships, ways of living, and ritual practices through the act of conversion. On the shores of Lake Tanganyika, new converts were observable through the act of circumcision, dietary restrictions, abidance by some of Islam's core tenets, and the adoption and adaptation of certain phenomena from East Africa's Indian Ocean coast and islands. Interior populations’ conversion to Islam was bound up with broader coast-interior material, cultural, and religious exchanges.
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Bhattacharya, Sandhya, and Jonathan E. Brockopp. "Islam and Bioethics." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 151–55. http://dx.doi.org/10.35632/ajis.v23i3.1615.

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On 27-28 March 2006, Pennsylvania State University hosted an internationalconference on “Islam and Bioethics: Concerns, Challenges, and Responses.”Cosponsored by several academic units in the College of Liberal Arts, theconference brought in historians, health care professionals, theologians, and social scientists from ten different countries. Twenty-four papers were presented,along with Maren Grainger-Monsen’s documentary about an Afghaniimmigrant seeking cancer treatment in California.After opening remarks by Susan Welch (dean, College of Liberal Arts)and Nancy Tuana (director, Rock Ethics Institute), panelists analyzed“Critical Perspectives on Islamic Medical Ethics.” Hamada Hamid’s (NewYork University Medical School) “Negotiating Autonomy and Religion inthe Clinical Setting: Case Studies of American Muslim Doctors andPatients,” showed that few doctors explore the role of religion in a patient’sdecision-making process. She suggested that they rethink this practice.Hassan Bella (College of Medicine, King Faisal University, Dammam)spoke on “Islamic Medical Ethics: What and How to Teach.” His survey, conductedin Saudi Arabia among medical practitioners, revealed that most practitionersapproved of courses on Islamic ethics but did not know if suchcourses would improve the doctor-patient relationship. Sherine Hamdy’s(Brown University) “Bodies That Belong to God: Organ Transplants andMuslim Ethics in Egypt” maintained that one cannot easily classify transplantpatients’ arguments as “religious” or “secular,” for religious values are fusedtogether with a patient’s social, political, and/or economic concerns.The second panel, “Ethical Decision-Making in Local and InternationalContexts,” provoked a great deal of discussion. Susi Krehbiel (Brown University)led off with “‘Women Do What They Want’: Islam and FamilyPlanning in Tanzania.” This ethnographic study was followed by Abul FadlMohsin Ebrahim’s (KwaZulu University, Durban) “Human Rights andRights of the Unborn.” Although Islamic law is commonly perceived asantagonistic to the UN’s charter on human rights, Ebrahim argues that bothmay be used to protect those who can and cannot fight for their right to dignity,including the foetus. Thomas Eich (Bochum University) asserted in“The Process of Decision Making among Contemporary Muslim ReligiousScholars in the Case of ‘Surplus’ Embryos” that decisions reached by internationalMuslim councils were heavily influenced by local politics and contentiousdecisions in such countries as Germany and Australia.The afternoon panel, “The Fetus and the Value of Fetal Life,” focusedon specific issues raised by artificial reproductive technologies (ARTs).Vardit Rispler-Chaim (Haifa University) presented “Contemporary Muftisbetween Bioethics and Social Reality: Pre-Selection of the Sex of a Fetus asParadigm.” After summarizing social customs and religious literature fromaround the world, she claimed that muftis generally favor pre-selection techniquesand suggested that their reasoning is guided by a general social ...
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Dissertations / Theses on the topic "Islam – Tanzania"

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Chande, Abdin Noor. "Islam, Islamic leadership and community development in Tanga, Tanzania." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39277.

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This study which focusses on a coastal Swahili society, examines the economic, political and social evolution of the Tangan Muslim community through the various phases of its history. The study pays specific attention to the role played by religious leaders, whether as competitors, or simply as madrasa teachers in a community with a tradition of Islamic scholarship. At the macro-level, the relationship between various Muslim organizations and the state also receives our scrutiny. This is done through analysis of the educational system and its structuring of the social order. Finally, we assess the views of the Tangan religious leadership regarding religion and society against a general discussion of intra-religious issues and political developments in the country, thereby achieving a better understanding of Islam in contemporary Tanzania.
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Nguruwe, Philo Joseph. "Called to Harmony : Christianity and Islam in Tanzania at the Crossroads." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2492.

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Thesis advisor: Raymond G. Helmick
Examines Christian-Muslim relations in Tanzania
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Clayton, Andrew J. "Christianity and Islam in south-east Tanzania : a study of religious appropriation among Makonde." Thesis, American InterContinental University - London, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501226.

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Khalif, Yahye, and Liiban Cabdirisaaq. "Microcredits and the empowerment of Muslim female entrepreneurs : A comparative study on conventional microcredits and Islamic microcredits in empowering Muslim female entrepreneurs in Tanzania." Thesis, Linköpings universitet, Företagsekonomi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-161054.

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Previous research has emphasized the importance of promoting female entrepreneurship in developing countries. Women often lack assets, financial history and are disadvantaged in acquiring wage-employment. In Tanzania, female entrepreneurs face these constraints when seeking resources for entrepreneurial purposes. Provision of microcredits has thereby been highlighted to empower women. Impact assessments of women accessing microcredits has its focus on evaluating a change in the decision-making of women. Our study focusses on combining factors affecting female entrepreneurship and achievements. Scarce literature has covered the possible empowerment of Muslim female entrepreneurs caused by microcredits in the world and in the context of Tanzania. Many Muslims do not engage in interest-based transactions. Instead, they use the products of Islamic microfinance institutions, who refrain from using interest-based credits. Our study, therefore, aims to explore the possible empowerment of Muslim female entrepreneurs, comparing female entrepreneurs who use microcredits provided by conventional microfinance institutions (MFIs) and Islamic microfinance institutions (IMFIs). Our study points out in line with previous research that microcredits empower Muslim female entrepreneurs in Tanzania. The study highlights that Muslim female entrepreneurs in Tanzania prefer non-interest-based microcredits over interest-based microcredits, as they are in accordance with their faith.
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Kucharski, Zuzanna. "Pathways of Women’s Empowerment: Global Struggle, Local Experience, A Case Study of CARE-International’s Women’s Empowerment Project in Zanzibar." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31032.

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In the field of International Development, increased attention has been given to the concept of women’s empowerment as it has been recognized as a potential driver for change. Classified as a global struggle, commitments to this concept have been at the core of many development interventions, whether they be a small NGOs working in a single community or large-scale international aid agencies with presence all around the world. Despite its international recognition, women’s empowerment has been largely left unquestioned within development practices and especially with regards to the impact it may have on local beneficiary communities. This thesis will address how universal ideas such as this one become meaningful in the local setting through a case study of CARE-International’s Women’s Empowerment in Zanzibar project that was implemented from the years 2008-2011. In applying Sally Merry’s (2006) concept of vernacularization, as a theoretical framework, it will be shown that international aid organizations do not simply adapt women’s empowerment to the local arena. Instead, various local actors are involved in a dynamic process of translating, negotiating, and making the concept more meaningful to the beneficiaries and, thus, cause a new hybrid understanding of women’s empowerment to emerge. This new concept draws more extensively on local institutions, knowledge and practices that have been inter-weaved with Islamic practices which play an important role in the lives of Zanzibaris. This thesis will illustrate how NGO culture converges with and diverges from the local communities and expose the realities that exist within the greater development discourse.
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Ndelwa, Oswald Lwijiso. ""Tent-making ministry" as a proposal for mission and ministry in the Evangelial Lutheran Church in Tanzania-Iringa Diocese (ELCT-IRD), with practical examples from "Muslim tent makers" in Tanzania." Thesis, 2002. http://hdl.handle.net/10413/3462.

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Mission is a central phenomenon in Christianity and Islam. The presence of the two religions relies heavily on extension of their faith through propagation. Christian and Islam are faiths that claim that their message is universal. Due to this fact they thrive to spread their tenets all over the world. Christianity, especially the Lutheran Church, and Islam have similar understanding and emphasis on the theory of the priesthood of all believers. Nevertheless, they differ in its implementation. Islam is a layperson's religion. Its rapid growth and spread is caused by the participation of the community of the faithful (Umma). On the contrary the Lutheran Church theoretically insists on the priesthood of all believers, while practically it is clergy dominated. Official and traditional church personnel dominate Christian mission and ministry. Christian mission and ministry is an ongoing process. This process accompanies changes according to the context. Transformation is an imperative move in the expansion of Christian community. The first Christian community (i.e. in the first century) witnessed the formation of movement formed by Jesus Christ. This energetic movement facilitated the growth and expansion of Christian faith from its origin in one culture, tribe and nation into a universal religion. The number of Christian missionaries and ministers increased according to the needs. This faith spread from Jerusalem to Africa, Asia Minor, and Europe and to the whole world. Self-supporting Christians carried it out. In Tanzania, Islam was the first foreign faith to be propagated. Businessmen brought their religion with them; it was an unprecedented event. On the other hand, Christianity i.e. the Lutheran Church came through institutional personnel. Its work depended on patronage from the North Atlantic Churches. This nature of missionary strategy has effects on the present Evangelical Lutheran Church in Tanzania, Iringa Diocese. The lack of practising the theory of the priesthood of all believers makes Christian mission and ministry to be confined to official places. The current socio-economic situation limits the growth and extension of the Lutheran Church. This is a challenge facing this church today. This crisis has to be addressed. One of the reliable and appropriate alternatives is to employ self-supporting ministry. This was the norm of the first Christian community. Muslims also practise it. The application of tentmaking ministry creates ample opportunities. The priesthood of all believers becomes a responsible principle for the proclaiming of faith. This work aims at investigating reasons behind Islamic growth in Tanzania, and challenges facing Christian mission and ministry in the above-mentioned church. The priesthood of all believers is presented to indicate the possibility of transforming and strengthening Christian mission and ministry. This point is based on the belief that tent-making ministry and the priesthood of all believers is a biblical principle. Thus it concurs with the doctrine of the Lutheran Church that prioritises the Word of God.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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Books on the topic "Islam – Tanzania"

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Muslims and the state in Tanzania. Dar-es-Salaam, Tanzania: Dar-es-Salaam University Muslims Trusteeship, 2010.

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International, Islamic Propagation Centre. Historia ya kuhuisha uislamu Tanzania: 700 hadi 2009. Dar es Salaam, Tanzania: Islamic Propagation Centre, 2009.

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Bernardin, Mfumbusa, ed. Seeds of conflict: Religious tensions in Tanzania. Nairobi, Kenya: Paulines Publications Africa, 2004.

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Islam, Ulamaa, and community development in Tanzania: A case study of religious currents in East Africa. San Francisco: Austin & Winfield, 1998.

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Clayton, Andrew James. Christianity and Islam in south-east Tanzania: A study of religious appropriation among Makonde. Manchester: University of Manchester, 1993.

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Religious discourse, social cohesion and conflict: Muslim-Christian relations in Tanzania. Germany: LIT, 2012.

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Roger, Frank. Kreuz und Halbmond in Tanzania: Interaktions- und Konversionsprozesse in einer multireligiösen Gesellschaft. Berlin: VWF, Verlag für Wissenschaft und Forschung, 1998.

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The Khōjā of Tanzania: Discontinuities of a postcolonial religious identity. Boston: Brill, 2015.

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Christian-Muslim relations in Africa: The cases of northern Nigeria and Tanzania compared. London: British Academic Press in association with the Danish Research Council for the Humanities and Jens Nørregaards og Hal Kocks Mindefond; New York : Distributed by St. Martin's Press, 1993.

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Kaiser, Paul J. Culture, transnationalism, and civil society: Aga Khan social service initiatives in Tanzania. Westport, Conn: Praeger, 1996.

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Book chapters on the topic "Islam – Tanzania"

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Loimeier, Roman. "Perceptions of Marginalization: Muslims in Contemporary Tanzania." In Islam and Muslim Politics in Africa, 137–56. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230607101_8.

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Becker, Felicitas. "Teachers, elders and shehe: how Islam came to the villages." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0004.

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The contrast between the deep involvement of urban Muslims' exclusionary attitudes in the social struggles of the late pre-colonial period and the absence of references to such struggles in oral accounts of early rural Muslims could give the impression that conversion constituted a slightly anachronistic pursuit of coastal allegiance. Oral sources suggest that conversion occurred as part of an active search for new ritual and social options, and that villagers interpreted their Muslim allegiance to suit the pursuit of divergent aspirations. The ways of conversion among villagers are first described. The chapter also traces how rural Muslims in the inter-war period managed to depart from and reinterpret the problematic associations of Muslim allegiance. It explores the early history of rural mosques, focusing on a group of four mosques founded between c.1925 and 1947. The republicanism of rural Muslims is discussed. Islam had become a fundamental, albeit low-profile, element of social life.
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Becker, Felicitas. "From Muslim big men to rural waalimu, 1905–1927." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0003.

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It is clearly stated that religious elements were significant both in starting the war and in living through it, but the origins, content, and reach of these notions are controversial. The changes following Maji Maji, and arguably in some regards the war itself, give a particularly graphic illustration of the transitions that were occurring up and down the Swahili coast. The role of religious figures and ideas in Maji Maji is controversial in several respects. This war was the moment when the claim to be of the coast became part of a popular movement, rather than of the identity of limited groups of traders and big men. The context of the beginnings of rural Islam during 1907–27 is reported. The chapter also addresses the local variations and common themes in the beginnings of rural Islam. The prominence of the Maji Maji War in the history of the region invites the association of the acceptance of Islam with an anti-colonial stance. The new rural Muslims effectively negated the adversarial character of relations between coast and interior in the nineteenth century and reinterpreted the Islamic allegiance of the coast as a connecting rather than a divisive element.
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Becker, Felicitas. "Migration, trade, and religious change at the onset of colonialism, 1890–1905." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0002.

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This chapter sets out the hierarchical, exploitative conditions of the late pre-colonial period that villagers would react against. The elusiveness of ritual authority that characterized indigenous religious practice helps elaborate the relatively low profile of Islam in relationships of dependency beyond the coast. The chapter first discusses the coast in terms of a reference point in regional politics. The factors mitigating Muslim influence up-country are shown. It is tempting to suggest that big men turned to Islam to overcome the limitations of their role in local religious practice. Muslim practice was diverse on the coast and became discernible up-country in discrete elements, and big men had no reason to assume that they would be able to retain control over it. Additionally, the oral evidence on long-distance trade, viewed from the villages, and the effects of colonization, are presented. The role of coastal Muslims in the interior was nothing if not ambiguous. Inasmuch as Muslim practice was recognized as ritual practice, it faced both towards society and towards spirit forces.
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Becker, Felicitas. "The book, the wilderness, and the family: Islamic doctrine and African practice." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0006.

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The renegotiation of relationships of dependency within households and families in which Muslim teachings became implicated took place amid the consolidation of the political practice that is termed ‘republican’, and was similarly low key. Differences in the way men and women related to the sphere of commerce existed before the colonial period in Southeast Tanzania. Muslim teachings could be readily evoked to argue for changes that affected women. The villagers' views of religious change are discussed. Funerary practices common among non-Muslims have come to be redefined as Muslim. In addition, the chapter presents the problems surrounding healing and dealing with witchcraft. The development of witchcraft cleansing in Southeast Tanzania shows the resilience of pre-existing ways of addressing misfortune. Witchcraft cleansing constituted a significant field of religious practice, whose dynamics cannot be reduced to the concurrent spread of Islam. Furthermore, the chapter reports the survival and decline of sacrifice.
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Becker, Felicitas. "Introduction." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0001.

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Muslims and Muslim polities have been present for hundreds of years on the coast of East Africa. Some 80 percent of the population in Southeast Tanzania is estimated to be Muslim. How and why this came to be the case, and how this process has shaped both the ritual practice of these Muslims and the way they understand their place within their country, is the subject of this book. It concentrates on the role of proselytizers rather than the motives of converts, emphasizing the former's personal commitment and piety. The conversion to Islam among non-Muslims in the countryside, and the spread of Sufi orders in the towns where many people already were Muslim, are addressed. The religious practice and everyday life, and the role of the state, travel, and local society in the production of oral records are described. Moreover, the chapter discusses the historicity of local views of history and religion, kin networks, villages and religious affiliations, and the polyvalence of religious change, struggle, and negotiation.
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Becker, Felicitas. "Conclusion." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0010.

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The future of relations between Tanzanian Muslims and the state is in the balance as recriminations between reformists and Bakwata continue, and the outline of potential compromises between Ansar and Lailah Muslims is as yet hard to see. Beyond the acceptance of basic religious practices, being Muslim meant very different things to different people at different times: a privileged connection to coastal sites of exchange for pre-colonial big men; social ascendancy for pre-colonial patricians, but social equality to inter-war immigrants; full participation in the social and ritual life of the village for rural converts in the mid-twentieth century; an increasingly problematic separate allegiance for post-colonial Tanzanians. The permutations of public ritual are covered. The concern about ignorance is not in itself a product of post-colonial political rhetoric. The chapter then discusses the political topography and the distribution of religious affiliations. The history of town and countryside helps in the understanding of the context that has shaped academic representations of Swahili culture as an urban culture. The Ansar and the debate on Islam and modernity are explained. The Islamist movements in the Southeast and East Africa at large draw on allegiances and grievances rooted in both recent and long-term history.
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Becker, Felicitas. "New horizons: the era of independence, 1954–67." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0008.

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The rhetoric and expectations that characterized Tanzania's transition to independence related to many of the issues also involved in the acceptance of Islam: social allegiance, entitlement, and the negotiation of social obligations and ambitions. There are no traces of the Islamic anti-independence party in either the oral or written record of the Southeast. People in East Africa learned to use the rhetoric of progress just as they had learned the jargon of Indirect Rule. A discussion on the Tanganyika African National Union (TANU), Muslim notables, and the development of a new progressive style is provided. A closer look at the Muslim networks that supported TANU and their methods helps us to understand the way local people construed their relationship with it. The religious debates and experiments around the time of independence are described. The chapter also reports the reformulation of authoritarianism and the beginnings of disconnection, and the growing isolation of Muslim notables. The endorsement of ‘localist’ styles by national politicians was less an acknowledgement of the value of Tanzania's political heritage than of the importance, and potential difficulty, of keeping the citizens in line.
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