Log in

Relevant bibliographies by topics / Islamic architecture – Africa, West / Journal articles

To see the other types of publications on this topic, follow the link: Islamic architecture – Africa, West.

Journal articles on the topic 'Islamic architecture – Africa, West'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Islamic architecture – Africa, West.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Ghanbari, Javid. "An Investigation into Architectural Creolization of West African Vernacular Mosques." International Journal of Multicultural and Multireligious Understanding 8, no. 9 (2021): 66. http://dx.doi.org/10.18415/ijmmu.v8i9.2874.

Full text

Abstract:

In investigating the influence of religious thoughts on architecture, much attention has been given to divine world-wide religions by the researchers, while indigenous religions have to a great extent been neglected. Ancient tribes in different parts of the world, have, on the basis of their cosmology, shaped beliefs which reflect on their architecture, especially on their sacred buildings. Regarding the Dogons-a well-known and a dominant tribe in West Africa- their Gods, cosmology and beliefs have led to the formation of settlements comprising houses, temples and other types of buildings in accordance with their religious thoughts while also being in harmony with nature. Up on the expansion of Islam throughout Africa, especially West Africa, vernacular mosques are shaped gradually beside shrines making a typology of Islamic architecture which has traces of both Dogon and Islamic architecture within it; While the influence of natural materials and indigenous building techniques should not be neglected. Taking a descriptive-deductive analysis approach, this paper will search for the architectural creolization process and will eventually conclude that West African vernacular mosques inherit their formal and spatial features mostly from Dogon house and pioneer mosques in Medina and their physical features, elements and exterior decorations from Dogon temples.

APA, Harvard, Vancouver, ISO, and other styles

2

Anisa, Anisa. "VERNAKULARITAS ARSITEKTUR PENINGGALAN PERADABAN ISLAM." NALARs 20, no. 2 (2021): 137. http://dx.doi.org/10.24853/nalars.20.2.137-146.

Full text

Abstract:

ABSTRAK. Peninggalan dari sebuah peradaban dapat dilihat dari karya yang ditinggalkan. Arsitektur merupakan salah satu wujud karya yang dapat digunakan untuk melihat dan menelusuri peninggalan dari sebuah peradaban. Peninggalan peradaban di satu wilayah dengan wilayah lain akan dipengaruhi oleh kondisi lingkungan setempat. Hal inilah latar belakang pentingnya dilakukan penelitian berkaitan dengan vernakularitas arsitektur. Penelitian ini merupakan penelitian yang bertujuan untuk mengidentifikasi, mendeskripsikan dan memahami vernakularitas peninggalan peradaban Islam. Metode yang digunakan pada penelitian ini adalah metode deskriptif kualitatif dengan pengambilan data dilakukan secara purposif sampling. Alat analisis pada penelitian ini adalah aspek vernakularitas yang dikemukakan oleh Mentayani (2017). Aspek vernakularitas dapat dilihat dari 3 hal yaitu aspek teknis, aspek budaya, dan aspek lingkungan yang ketiganya bisa dibahas secara bersamaan karena saling terkait pada ranah unsur dan abstrak. Kesimpulan yang didapatkan dari penelitian ini adalah : (1) vernakularitas pada arsitektur peradaban Islam dapat dilihat pada bentuk massa dan denah bangunan, yang tidak selalu mengikuti bentuk awal (tipologi) peninggalan peradaban Islam yaitu hypostyle; (2) vernakularitas ditunjukkan pada penggunaan material setempat dengan teknologi setempat, misalnya di Afrika Barat menggunakan bata tanah liat yang dikeringkan tanpa dibakar dan penguat dinding dari batang kayu. Kata kunci: vernakularitas, arsitektur, peninggalan peradaban Islam ABSTRACT. The legacy of a civilization can be seen from the work left behind. Architecture is a form of work that can be used to view and trace the relics of a civilization. The legacy of civilization from one region to another will be influenced by local environmental conditions. This is the background of the importance of conducting research related to architectural vernacularity. This research is a research that aims to identify, describe and understand the vernacularity of Islamic civilization heritage. The method used in this study is a qualitative descriptive method with data collection carried out by purposive sampling. The analytical tool in this study is the aspect of vernacularity proposed by Mentayani (2017). Aspects of vernacularity can be seen from 3 things, namely technical aspects, cultural aspects, and environmental aspects, all three of which can be discussed simultaneously because they are interrelated in the elemental and abstract realms. The conclusions obtained from this study are: (1) vernacularity in Islamic civilization architecture can be seen in the shape of the mass and building plans, which do not always follow the initial form (typology) of Islamic civilization heritage, namely hypostyle; (2) vernacularity is shown in the use of local materials with local technology, for example in West Africa using clay bricks that are dried without being burned and wall reinforcement from logs. Keywords: vernacularity, architecture, heritage of Islamic civilization

APA, Harvard, Vancouver, ISO, and other styles

3

Akasoy, Anna. "CONVIVENCIA AND ITS DISCONTENTS: INTERFAITH LIFE IN AL-ANDALUS." International Journal of Middle East Studies 42, no. 3 (2010): 489–99. http://dx.doi.org/10.1017/s0020743810000516.

Full text

Abstract:

Historians of Europe often declare that Spain is “different.” This distinctiveness of the Iberian peninsula has many faces and is frequently seen as rooted in its Islamic past. In the field of Islamic history, too, al-Andalus is somewhat different. It has its own specialists, research traditions, controversies, and trends. One of the salient features of historical studies of al-Andalus as well as of its popular image is the great interest in its interreligious dimension. In 2002, María Rosa Menocal published The Ornament of the World, one of the rare books on Islamic history written by an academic that enjoyed and still enjoys a tremendous popularity among nonspecialist readers. The book surveys intersections of Islamic, Jewish, and Christian elite culture, mostly in Arabic, Hebrew, and Latin literature and in architecture, from the Muslim conquest of the Iberian peninsula in 711 to the fall of Granada in 1492. Menocal presents the religious diversity commonly referred to as convivencia as one of the defining features of Andalusi intellectual and artistic productivity. She also argues that the narrow-minded forces that brought about its end were external, pointing to the Almoravids and Almohads from North Africa and Christians from north of the peninsula as responsible. The book's subtitle, How Muslims, Jews, and Christians Created a Culture of Tolerance in Medieval Spain, conjures the community of Abrahamic faiths. It reflects the optimism of those who identify in Andalusi history a model for a constructive relationship between “Islam” and “the West” that in the age of the “war on terror” many are desperate to find.

APA, Harvard, Vancouver, ISO, and other styles

4

Mark, Peter. "“Portuguese” Architecture and Luso-African Identity in Senegambia and Guinea, 1730–1890." History in Africa 23 (January 1996): 179–96. http://dx.doi.org/10.2307/3171940.

Full text

Abstract:

Along the West African coast and in the immediate hinterland from the Gambia River to Sierra Leone in the eighteenth and the first half of the nineteenth century, a region of extensive long-distance trade, the buildings people lived in, as well as the physical layout of their communities, served as important elements in the articulation of their cultural identity. At the same time, architecture reflected contact between the various populations of the region. These groups included a small number of Portuguese and a somewhat larger population of several thousand Luso-Africans, whose commercial role as traders, declining by the late eighteenth century, was limited essentially to the navigable lower reaches of coastal rivers and waterways.These Luso-Africans, faced by Europeans who contested their efforts to define themselves as a group, were gradually marginalized and ultimately subsumed into the neighboring coastal populations, leaving only traces of their distinctive culture. Among the elements that comprised the Luso-African cultural legacy were houses built in “Portuguese” style: rectangular structures with whitewashed exteriors and a vestibule or a porch. From the sixteenth to the eighteenth centuries, these houses helped to define the Luso-African community.The local African populations of West Atlantic-speakers (Floups, Bagnuns, Bijogos, and Papels) and, further down the coast, Susus, Temnes and Bulloms, were for the most part organized into small-scale, decentralized societies. Mande-speaking peoples inhabited the small states of the lower Gambia and the more important state of Kaabu in Guinea-Bissau; they, together with ‘juula’ merchants, comprised the western outriders of the Mande diaspora. Further east, in the newly-established Islamic state of Fuuta Jaloo (Futa Jalon), lived the Fulbe.

APA, Harvard, Vancouver, ISO, and other styles

5

AJbarzinji, Zaid. "Fifth Harvard University Forum Islamic Finance." American Journal of Islam and Society 19, no. 3 (2002): 156–62. http://dx.doi.org/10.35632/ajis.v19i3.1937.

Full text

Abstract:

Each year, the Harvard Islamic Finance Information Program (HIFIP) of the Center for Middle Eastern Studies organizes this forum. This year's forum had an international flavor, thanks to participants from Malaysia, South Africa, the Middle East, and Europe. Participants were mainly finance industry representatives from the Islamic Development Bank, the Kuwait Finance House, HSBC Amanah Finance, the Dow Jones Islamic Index, Bank Indonesia, Freddie Mac, and others. In addition, several experts in Islamic economics and finance, such as Monzer Kahf, M. Nejatullah Siddiqi, Nizam Yaquby, and Frank E. Vogel participated. Many other participants sought to educate themselves about the principles of Islamic finance and the availability of lslamically approved financial products. Overall, the forum was more of an opportunity for those interested in Islamic finance to meet each other, network, and present some of their latest lslamically approved financial instruments and contracts. The forum featured a few research papers and many case studies. Most presentations and panel discussions focused on current and past experiences in the Islamic finance industry, challenges facing the development of new financial instruments, effective marketing and delivery of products to end-users, and areas where applying jjtihad is most needed and promising. Participants also discussed the need to develop relevant financial institutions to strengthen the stability and perfonnance of Islamic financial service providers ( e.g., managing liquidity and risk). Thomas Mullins, HIFIP's executive director, welcomed the guests. He stressed the Islamic finance industry's important role in creating a dialogue between I slam and the West - a role made especially relevant after September 11. Forum chairperson Samuel Hayes, Jacob Schiff Professor Emeritus at Harvard Business School, used his opening remarks to commend the industry on its many accomplishments during the past decade and outlined areas for improvement. In his introduction, Saif Shah Mohammed, president of the Harvard Islamic Society, suggested that the industry should prer vide relevant services to students, such as Shari'ah-compliant educational loans and young professional programs. Ahmad Mohamed Ali, president of the Islamic Development Bank (IDB), delivered the keynote address: "The Emerging Islamic Financial Architecture: The Way Ahead." He discussed the infrastructure required to strengthen the Islamic financial industry, which is in a process of evolution. Some recent major initiatives include the Accounting and Auditing Organization for Islamic Financial Institutions, the Islamic Financial Services Organization, an international Islamic financial market with a liquidity management center, and an Islamic rating agency. Currently, there are ...

APA, Harvard, Vancouver, ISO, and other styles

6

Sacco, Viva, Veronica Testolini, José Maria Martin Civantos, and Peter M. Day. "Islamic Ceramics and Rural Economy in the Trapani Mountains during the 11th century." Journal of Islamic Archaeology 7, no. 1 (2020): 39–77. http://dx.doi.org/10.1558/jia.18273.

Full text

Abstract:

Located in the Trapani Mountains of North-West Sicily, the hilltop site of Pizzo Monaco hasformed the focus of systematic excavation and an innovative, integrated study of the totalceramic assemblage, as part of the MEMOLA FP7 project. The date, provenance and productiontechnology of the varied types of pottery are investigated by macroscopic, morphological anddecorative analysis, in combination with petrography and scanning electron microscopy in orderto assess social, technological and economic ties of this rural site and its environs with the earlyIslamic capital of Sicily at Palermo, the wider island and North Africa. Local production of cookingvessels is compared with glazed and plain storage pottery, serving and consumption vesselsfrom Palermo, in a region where the new relationship between coastal centre and nearby mountaineconomies was being forged. Correlation of the properties of the pottery assemblage withthe unusual architecture suggests the storage of a repeated ceramic set, perhaps on a householdbasis, in a site which may be a fortified storage facility, rather than sustaining more permanentoccupation. The typological study provides new information on the range of ceramics circulatingin Sicily during the mid-11th century CE, revealing the full spectrum of ceramics consumedat this time. This approach contrasts with work that privileges a view of simple transmissionof glazing technologies across the Islamic Mediterranean. Indeed a comparison of productionsequences in the crafting of similar glazed bowls at Palermo demonstrates the co-existence ofdifferent communities of practice and cautions against over-simplified reconstructions of thetransmission of glazing technologies in the early medieval Mediterranean. The range of potteryavailable from a variety of sources highlights the consumption choices made by these communitiesin the medieval period.

APA, Harvard, Vancouver, ISO, and other styles

7

McClary, Richard Piran. "Jonathan M. Bloom: Architecture of the Islamic West: North Africa and the Iberian Peninsula, 700–1800. 320 pp. New Haven and London: Yale University Press, 2020. £50. ISBN 978 030021870 1." Bulletin of the School of Oriental and African Studies 83, no. 3 (2020): 534–36. http://dx.doi.org/10.1017/s0041977x20002797.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

العظم, عليا. "عروض مختصرة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 22, № 87 (2017): 191–83. http://dx.doi.org/10.35632/citj.v22i87.2525.

Full text

Abstract:

 علاقة علم أصول الفقه بعلم الكلام، محمد بن علي الجيلاني الشتيوي، بيروت: مكتبة حسن العصرية للطباعة والنشر والتوزيع، 2017م، 768 صفحة. الترجمة وجماليات التلقي - المبادلات الفكرية والثقافية، حفناوي بعلي، عمّان: دروب ثقافية للنشر والتوزيع، 2017م، 320 صفحة. مناهج تحليل الخطاب القرآني في الفكر العربي المعاصر، محمد علواش، دمشق: صفحات للدراسات والنشر، 2017م، 384 صفحة. القيم السياسية العالمية في الخطاب القرآني – مدخل منهاجي لدراسة العلاقات الدولية، مصطفى جابر العلواني، فرجينيا: المعهد العالمي للفكر الإسلامي، 2015م، 485 صفحة. النهضة العربية الإسلامية في العصور الوسطى – دراسات في الإسهامات والانتكاسات، أشرف صالح محمد سيد، دمشق: صفحات للدراسة والنشر، 2017م، 170 صفحة. قراءات في كتب الحداثة والإسلام السياسي، سعيد عبيد، دمشق: صفحات للدراسات والنشر، 2017م، 144 صفحة. مقدمة في تدريس التفكير، محمود محمد غانم، قطر: دار الثقافة للنشر والتوزيع، 2017م، 448 صفحة. أنماط القيم التربوية الأسرية، نسيسة فاطمة الزهراء، عمان: دار الأيام للنشر والتوزيع، 2017م، 216 صفحة. نحو نظرية إدارية إسلامية متكاملة، حسين مطر حسن السلع، ألمانيا: نور للنشر، 2017م، 292 صفحة. قضايا وتجليات في رسائل النور، مأمون فريز جرار، القاهرة: دار سولزر للنشر، 2015، 216 صفحة. الطريق النّوري للترقي والسير إلى الله عند بديع الزمان النورسي، فيروز صالح عثمان، ألمانيا: نور للنشر، 2016، 52 صفحة. وحدة الإيقاع الكوني - الموسيقا الكونية، جميل حسن، اللاذقية: دار الحوار للنشر والتوزيع، 2015، 176 صفحة. Three Treatises on the I'jaz of the Qur'an (Great Books of Islamic Civilization), byMuhammad Khalaf-Allah Ahmad (Author), Muhammad Zaghlul Sallam (Author), Issaa J. Boullata (Translator) Garnet Publishing , 2015, 174 pages. Education In Creation: The Tree of Knowledge, Nuurah Amatullah Muhammad, CreateSpace Independent Publishing Platform, 2015, 150 pages. Beyond Timbuktu: An Intellectual History of Muslim West Africa, byOusmane Oumar Kane, Harvard University Press , 2016, 296 pages Muslims in the Western Imagination, by Sophia Rose Arjana,, Oxford University Press, 2015, 280 pages Philosophies of Islamic Education: Historical Perspectives and Emerging Discourses, by Mujadad Zaman, Nadeem A. Memon , Routledge Research in Religion and Education, 2016, 270 pages. The Origins of Visual Culture in the Islamic World: Aesthetics, Art and Architecture in Early Islam, by Mohammed Hamdouni Alami, Library of Middle East History,2015 , 256 pages  للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.

APA, Harvard, Vancouver, ISO, and other styles

9

Sa'Ad, Tukur. "Review: African Spaces: Design for Living in Upper Volta by Jean-Paul Bourdier, Trinh T. Minh-Ha; Hausa Architecture by J. C. Moughtin; Hatumere: Islamic Design in West Africa by Labelle Prussin; Traditional Housing in African Cities: A Comparative Study of Housing in Zaria, Ibadan and Marrakech by Friedrich W. Schwerdtfeger." Journal of the Society of Architectural Historians 46, no. 4 (1987): 434–37. http://dx.doi.org/10.2307/990294.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Lovejoy, Paul E., and Labelle Prussin. "Hatumere: Islamic Design in West Africa." International Journal of African Historical Studies 20, no. 1 (1987): 160. http://dx.doi.org/10.2307/219317.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Mark, Peter, and Labelle Prussin. "Hatumere: Islamic Design in West Africa." African Studies Review 30, no. 1 (1987): 124. http://dx.doi.org/10.2307/524513.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Bourdier, Jean-Paul, and Labelle Prussin. "Hatumere: Islamic Design in West Africa." African Arts 20, no. 1 (1986): 12. http://dx.doi.org/10.2307/3336557.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Turner, H. W. "New religious movements in Islamic West Africa." Islam and Christian–Muslim Relations 4, no. 1 (1993): 3–35. http://dx.doi.org/10.1080/09596419308720993.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Brigaglia, Andrea. "Trajectories of Islamic Reform in West Africa." Studi Magrebini 19, no. 1 (2021): 171–81. http://dx.doi.org/10.1163/2590034x-12340044.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

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

Full text

Abstract:

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 ...

APA, Harvard, Vancouver, ISO, and other styles

16

Wright, Zachary. "Salafi Theology and Islamic Orthodoxy in West Africa." Comparative Studies of South Asia, Africa and the Middle East 35, no. 3 (2015): 647–56. http://dx.doi.org/10.1215/1089201x-3426493.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Uduku, Ola. "Modernist architecture and ‘the tropical’ in West Africa: The tropical architecture movement in West Africa, 1948–1970." Habitat International 30, no. 3 (2006): 396–411. http://dx.doi.org/10.1016/j.habitatint.2004.11.001.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Mbengue, Mohamed Lamine. "Creation of an Islamic stock index in West Africa." Research in International Business and Finance 41 (October 2017): 105–8. http://dx.doi.org/10.1016/j.ribaf.2017.04.017.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

McCormick, Jr, Robert H. "Islamic incursions into West Africa: Sembene's ‘Ceddo’ and Condé'sSegu." African and Black Diaspora: An International Journal 1, no. 1 (2008): 111–16. http://dx.doi.org/10.1080/17528630701733629.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Mensah-Ankrah, Chris. "Eriksonian Analysis of Terrorism in West Africa." International Journal of Cyber Warfare and Terrorism 7, no. 1 (2017): 42–59. http://dx.doi.org/10.4018/ijcwt.2017010104.

Full text

Abstract:

The objective of an Eriksonian analysis of terrorism is not to discard other theories, but to build on them, addressing their limitations through a personality development analysis which seeks to examine the susceptibility or eventual radicalization of an individual. So, while the concept attests to various socio-economic and political theories underpinning terrorism, it examines how these theories exposes the weaknesses of identity through a psychosocial analysis of personality development. The crux of the theory is therefore to examine reasons underlying the paths to radicalization from an intra-personal perspective largely influenced by one's immediate social conditions. The basic questions are therefore: Why do individuals of the same socio-economic and political pressure respond differently to the “pressures of radicalization”? Recommendations after the study includes; the concept of an integrating highly segregated extremist communities, a concept called “The Melting Pot”, revaluating teaching and learning models of Islamic Institutions offering Islamic studies.

APA, Harvard, Vancouver, ISO, and other styles

21

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

Full text

Abstract:

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).

APA, Harvard, Vancouver, ISO, and other styles

22

Nolte, Insa. "Introduction: Learning to be Muslim in West Africa. Islamic Engagements with Diversity and Difference." Islamic Africa 10, no. 1-2 (2019): 11–25. http://dx.doi.org/10.1163/21540993-01001001.

Full text

Abstract:

In West Africa, Muslim learning has historically been shaped by two key engagements: the participation in wider Islamic debates and the co-existence with non-Muslims. In the twentieth and twenty-first century, Islamic education in West Africa was transformed by the imposition of the secular state and Western education. But as Muslims encountered secularism and Christianity, they also increasingly drew on pedagogies that emanated from Middle Eastern and Asian Islam. The articles in this Special Issue illustrate that as Islamic scholars and leaders from different backgrounds engaged simultaneously with the diversity of global Islam and the growing presence of secular and Christian institutions, they developed a multiplicity of educational practices and visions. Thus learning to be Muslim in West Africa reflects both the engagement with Islamic discourse and debates about the boundaries of Islam.

APA, Harvard, Vancouver, ISO, and other styles

23

Leube, Georg. "Sacred Topography: A Spatial Approach to the stelae of Gao-Saney." Islamic Africa 7, no. 1 (2016): 44–59. http://dx.doi.org/10.1163/21540993-00701005.

Full text

Abstract:

The following are some comments by a scholar of early Islamic Historiography on the intriguing stelae of the Royal Cemetary of Gao-Saney dating from 11th / 12th century (ce) West Africa. They depart from interpretations focusing on the integration of the stelae into the literary corpus of later Arabic ta’rīkh – works dealing with West Africa by proposing a spatial reconstruction of the ensemble of the tombstones. The resulting spatial arrangement can be intrepreted as reminiscent of the topography of the burial of the Prophet Muḥammad in Medina. It is proposed that the peculiar naming pattern on the tombstones of the recently Islamicized rulers of Gao-Saney replicating the naming pattern of the first three rulers of the ideal Islamic polity of early Islamic Salvation History did not necessarily form a replica of Islamic Salvation History in life, but certainly a replica in death establishing a marker of Islamic Salvational Geography in 11th / 12th century (ce) West Africa.

APA, Harvard, Vancouver, ISO, and other styles

24

Launay, Robert, and Benjamin F. Soares. "The formation of an ‘Islamic sphere’ in French Colonial West Africa." Economy and Society 28, no. 4 (1999): 497–519. http://dx.doi.org/10.1080/03085149900000015.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Wainscott, Ann Marie. "Religious Regulation as Foreign Policy: Morocco's Islamic Diplomacy in West Africa." Politics and Religion 11, no. 1 (2017): 1–26. http://dx.doi.org/10.1017/s1755048317000591.

Full text

Abstract:

AbstractStudies of religious regulation tend to examine how states manage the domestic religious market. This article extends this research program by analyzing a state that regulates the religious markets of foreign countries. The Moroccan case demonstrates the circumstances under which a religious bureaucracy designed to manage domestic religion can be turned outward, and employed to achieve foreign policy goals. Unlike other cases of foreign religious regulation, however, Morocco's efforts have been welcomed at the same time that the policy advanced Morocco's interests. What explains the success of Morocco's religious foreign policy? Building on interviews with religious elites from a recipient country, this article argues that Moroccan religious foreign policy has been successful because it was perceived as having historical and cultural legitimacy, it built on pre-existing institutions, and it was paired with renewed economic collaboration, three factors that have broader theoretical relevance to the study of religious foreign policies.

APA, Harvard, Vancouver, ISO, and other styles

26

Tishken, Joel E. "The History of Prophecy in West Africa: Indigenous, Islamic, and Christian." History Compass 5, no. 5 (2007): 1468–82. http://dx.doi.org/10.1111/j.1478-0542.2007.00462.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Gemmeke, Amber B. "Marabout Women in Dakar: Creating Authority in Islamic Knowledge." Africa 79, no. 1 (2009): 128–47. http://dx.doi.org/10.3366/e0001972008000648.

Full text

Abstract:

In studies concerning Islam and gender in West Africa, the expertise of women in Islamic esoteric practices is often overlooked. These practices, that include divination, dream interpretation and prayer sessions, are central in politics, economics and the daily life of most West Africans. Furthermore, their products (such as amulets) and their practitioners (marabouts) travel to Europe, the United States, and the Middle East. Despite the importance of Islamic esoteric practices in West Africa and the rest of the world, they are understudied. In this article, I focus upon the life and work of two marabout women living in Dakar: Ndeye Meissa Ndiaye and Coumba Keita. Their position is exceptional: Islamic esoteric knowledge is a particularly male-dominated field. This article describes how two women's Islamic esoteric expertise is negotiated, legitimated and publicly recognized in Dakar.

APA, Harvard, Vancouver, ISO, and other styles

28

Collins, John. "The early history of West African highlife music." Popular Music 8, no. 3 (1989): 221–30. http://dx.doi.org/10.1017/s0261143000003524.

Full text

Abstract:

Highlife is one of the myriad varieties of acculturated popular dance-music styles that have been emerging from Africa this century and which fuse African with Western (i.e. European and American) and islamic influences. Besides highlife, other examples include kwela, township jive and mbaqanga from South Africa, chimurenga from Zimbabwe, the benga beat from Kenya, taraab music from the East African coast, Congo jazz (soukous) from Central Africa, rai music from North Africa, juju and apala music from western Nigeria, makossa from the Cameroons and mbalax from Senegal.

APA, Harvard, Vancouver, ISO, and other styles

29

Sujudi, Anis. "Ebola Virus in West Africa as National Security Threat to the United States of America." Intermestic: Journal of International Studies 4, no. 2 (2020): 124. http://dx.doi.org/10.24198/intermestic.v4n2.2.

Full text

Abstract:

This paper aims to analyze the hybridition of heavy metal and Islam through Islamic metal in Jakarta, Bandung and several other places in Indonesia, which have changed the metal scene in Indonesia. This paper uses a descriptive discussion with qualitative methods and concepts of hybridization and cosmopolitanism. The results of this study indicate, Islamic metal occurs, because of the low conflict between government, Islam and metal. The presence of Islamic metal in the metal scene changes community patterns, habits and identity in metal, by applying values based on Islam. The existence of Islamic metal as a new sub-genre incites the pros and cons of Islam and the metal scene, because it considers the phenomenon of exclusivity in inclusiveness in metal.

APA, Harvard, Vancouver, ISO, and other styles

30

Haron, Muhammed. "The walking Qur'an: islamic education, embodied knowledge, and history in West Africa." African Historical Review 48, no. 1 (2016): 178–81. http://dx.doi.org/10.1080/17532523.2016.1227605.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Pham, J. Peter. "Boko Haram: The strategic evolution of the Islamic State’s West Africa Province." Journal of the Middle East and Africa 7, no. 1 (2016): 1–18. http://dx.doi.org/10.1080/21520844.2016.1152571.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Meyer, Birgit, and Abdoulaye Sounaye. "Introduction: Sermon in the City: Christian and Islamic Preaching in West Africa." Journal of Religion in Africa 47, no. 1 (2017): 1–8. http://dx.doi.org/10.1163/15700666-12340095.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Suayb Gundogdu, Ahmet. "Islamic structured trade finance: a case of cotton production in West Africa." International Journal of Islamic and Middle Eastern Finance and Management 3, no. 1 (2010): 20–35. http://dx.doi.org/10.1108/17538391011033843.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Janson, Marloes. "Roaming About For God's Sake: The Upsurge of the Tablīgh Jamā'at in the Gambia." Journal of Religion in Africa 35, no. 4 (2005): 450–81. http://dx.doi.org/10.1163/157006605774832199.

Full text

Abstract:

AbstractThe proliferation of the Tablīgh Jamā'at, an Islamic missionary movement that strictly observes the fundamentals of the faith, is a manifestation of the recent Islamic resurgence in West Africa. The movement originated in South Asia, but has expanded to Africa. Despite the Jamā'at's great influence on the lives of many West African Muslims, sub-Saharan Africa is a region that has been ignored almost completely in studies of the movement. This article focuses on The Gambia, which appears to be a booming centre of Tablīgh activities in West Africa. On the basis of the conversion stories of a male and a female Tablīgh activist, the central themes in the Gambian branch of the Tablīgh Jamā'at will be explored. These themes result from local factors such as the socio-economic crisis and gender relations. Nevertheless, they also bear similarities with recurrent subjects in other 'fundamentalist' movements throughout the world.

APA, Harvard, Vancouver, ISO, and other styles

35

Wright, Zachary. "Secrets on the Muhammadan Way: Transmission of the Esoteric Sciences in 18th Century Scholarly Networks." Islamic Africa 9, no. 1 (2018): 77–105. http://dx.doi.org/10.1163/21540993-00901005.

Full text

Abstract:

The eighteenth century witnessed a flurry of Islamic scholarly exchange, connecting North and West Africa to the Middle East and even India. The Islamic sciences transmitted through these networks have had lasting resonance in Africa, particularly in chains transmitting Ḥadīth and Sufi affiliations. Academics have been justly skeptical as to the actual content of these often short meetings between scholars, suggesting such meetings tell us little about shared scholarly understandings. Study of unpublished manuscripts detailing the acquisition of “secrets” (asrār), apparently widespread in these eighteenth-century networks, can add new understanding to the affinities between scholarly legacies emerging in the period. This paper considers such questions in relationship to Aḥmad al-Tijānī (d. 1815, Fez), the founder of the Tijāniyya Sufi order prominent in West Africa today.

APA, Harvard, Vancouver, ISO, and other styles

36

Anderson, Samuel D. "The French Médersa in West Africa: Modernizing Islamic Education and Institutionalizing Colonial Racism, 1890s–1920s." Islamic Africa 11, no. 1 (2020): 42–70. http://dx.doi.org/10.1163/21540993-01101002.

Full text

Abstract:

Abstract This article examines the origins and development of colonial Franco-Muslim education, with specific reference to the Médersa of Saint-Louis in Senegal. Often described as a failed experiment on the part of the French administration, the médersa nevertheless marked the first effort to “modernize” Islamic education in West Africa. This article argues that the médersa evolved, and eventually closed, in tandem with local engagement and the establishment of the racist idea of islam noir. It also highlights the role of Algerians and the Algerian médersa system in West Africa to argue for the importance of a trans-Saharan approach to Islamic education in the colonial period.

APA, Harvard, Vancouver, ISO, and other styles

37

Hamdeh, Emad. "The Walking Qur’an." American Journal of Islam and Society 32, no. 1 (2015): 120–23. http://dx.doi.org/10.35632/ajis.v32i1.961.

Full text

Abstract:

With the introduction of new educational systems in the Muslim world duringthe late-eighteenth through the early-twentieth century, many Muslims andnon-Muslims became critical of traditional pedagogical methods. In particular,the image of Qur’an schools in West Africa are often criticized for their“backward” forms of education and commonly perceived as places wherechildren simply parrot Qur’anic verses without much understanding. Theseinstitutions have largely been abandoned and replaced by modern and secularschooling systems. In his The Walking Qur’an, Rudolph Ware argues thatQur’an schools have survived in places like West Africa. By studying them,he seeks to historicize this once-paradigmatic approach to knowledge. Alongwith shedding light on Islamic knowledge, Ware attempts to move beyondrace by placing Africans at the center of Islamic studies. Such an attempt is welcome, given the rarity of in-depth studies on Islamic history in WestAfrica. In so doing he makes a welcome contribution to both Islamic andAfrican studies, while simultaneously examining the boundaries between thetwo ...

APA, Harvard, Vancouver, ISO, and other styles

38

Hasyim, Abdul Wahid. "ETHNICITY AND ISLAMIC ACTIVISM IN DIASPORA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (2020): 55–74. http://dx.doi.org/10.21274/epis.2020.15.1.55-74.

Full text

Abstract:

This article examines the “urang awak”, a term referring to the Minangnese who trace their origin to Minangkabau in West Sumatera , and their dakwah activism in diaspora. It problematises the relation of Islam activism and ethnic identity of a diasporic community in contemporary West-Java, Indonesia. It further argues that mosque has been central to the activities of dakwah activism of the urang awak in diaspora. As this article demonstrates, the Harakatul Jannah Mosque and Al-Anwar Mosque reserve as important bases for dakwah activism of urang awak in a dominant culture of Sundanese and Javanese. Through these mosques, the urang awak attempt to preserve their ethnic identity, mainly expressed through the mosques’ architecture, language, and religious activities that clearly symbolise the identity of urang awak.

APA, Harvard, Vancouver, ISO, and other styles

39

Uduku, Ola. "Other Modernisms: Recording Diversity and Communicating History in Urban West Africa." Modern Africa, Tropical Architecture, no. 48 (2013): 62–69. http://dx.doi.org/10.52200/48.a.8zfoufgc.

Full text

Abstract:

Seminal publications on West African Architecture such as Kulterman’s New Architecture in Africa and the Architectural Review’s New Commonwealth Architecture came to define the African Modern Movement as it was understood internationally. This paper explores the specific context within which this new architecture developed and the actors that helped to shape it. Vaughan–Richards’ Ola–Oluwakitan House and Cubitt’s Elder Dempster Offices are analyzed in terms of their engagement with the socio-cultural context in which they were conceived, the site-specific Modernity of the former contrasting the corporate International Style response of the latter.

APA, Harvard, Vancouver, ISO, and other styles

40

Ahmadi, Jalal. "Design of Domes in Islamic-Iranian Architecture." Environment Conservation Journal 16, SE (2015): 591–600. http://dx.doi.org/10.36953/ecj.2015.se1669.

Full text

Abstract:

The most important feature of architecture at Islamic age has been regarded as strengthening the human history from plurality and unity that such architecture from the artistic dimension and world structure goes beyond the time and place. Dome has been regarded as the major element in Islamic-Iranian architecture that there is no doubt on continuity and evolution of domical buildings since Sassanid age till current age. Mosques with Arabic or column design in Umayyad dynasty have been mentioned as the early styles in Islamic architecture. These mosques follow a square or rectangular map with walled garden and roofed nave. Since 7th century, domes have been the major element in Islamic architecture. By the passage of time, dimensions of domes at mosque developed, occupied a small part of the ceiling in proximity of Mihrab to the entire ceiling above nave. According to the existing texts, the oldest dome which is referred relates to Parthian and early Sassanid era. This dome has been built in Firuzabad to the dimension of 10.16 meter and evolved at Sassanid age, after which construction of domes is exploited as a general pattern. Domical buildings in west differ from domical buildings in Iran. Interesting difference lies on transfer of dome from cylindrical buildings to square buildings in Iranian architecture. Creation of dome and formation of hollow spaces have raised creation of spiritual spaces together with sense of comfort, under which the most important phenomenon of Islamic-Iranian architecture, holy shrines and sacred places have raised. In this research, firstly we will reach to a model of construction of main dome by overview of literature at architecture of domical buildings pre Islam in Iran and formation of them with an emphasis on domical buildings especially at Firuzabad, Fars and Bishapur, then we will review the domical buildings at Islamic age especially mosques and scared places, ultimately the evolution stages of dome design is examined in Islamic-Iranian architecture.

APA, Harvard, Vancouver, ISO, and other styles

41

Yusof, Abdullah, Aizan Hj Ali @. Mat Zin, and Ahmad Faisal Abdul Hamid. "Islamic Nuance in Decorative-Ornament Architecture Art in Nusantara." International Journal of Nusantara Islam 2, no. 1 (2014): 95–104. http://dx.doi.org/10.15575/ijni.v2i1.51.

Full text

Abstract:

The advent of Islam in Nusantara sparked new phenomena or changing not only in structure of building construction of religious places, residency and houses but also ornaments and decoration expressing value of beauty of that building. The result of this research tries to reveal how far Islamic influence is working without undermining local aspects of architecture and how Islamic architecture was influenced by other characters in ornament and decorative-ornament artwith various design and sense. Islamic nuances are substantially showed in traditional and contemporary mosque architecture, graveyard, residencies, palaces, historical building and soon and so forth. Although local elementsare clear, and so with Hinduism and Buddhism, animism, colonial influence and other foreign influences including Middle East, Africa, India and China, Islam shows its prominence in interior and exterior ornament as well as its tools.

APA, Harvard, Vancouver, ISO, and other styles

42

MOTA, THIAGO HENRIQUE. "EPISTEMOLOGIA ISLá‚MICA COMO FIO NARRATIVO DA HISTÓRIA NA áFRICA OCIDENTAL." Outros Tempos: Pesquisa em Foco - História 13, no. 22 (2016): 232–37. http://dx.doi.org/10.18817/ot.v13i22.560.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Robinson. "Reflections on Legitimation and Pedagogy in the “Islamic Revolutions” of West Africa on the Frontiers of the Islamic World." Journal of West African History 1, no. 1 (2015): 119. http://dx.doi.org/10.14321/jwestafrihist.1.1.0119.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Horton, M. C., and T. R. Blurton. "‘Indian’ metalwork in East Africa: the bronze lion statuette from Shanga." Antiquity 62, no. 234 (1988): 11–23. http://dx.doi.org/10.1017/s0003598x00073452.

Full text

Abstract:

There are few frontiers from later periods whose archaeology is more beguiling than the east African coast. To the east are the sea-routes of the Indian Ocean, to the Islamic world, to India, to Indonesia, to China. To the west are the distinctive cultures of medieval Africa. And on the coast are the settlements where the east and the west touch. This paper works towards the wider issue of circum-maritime cultures from a single find from the new excavations at Shanga which have revealed mosques of a remarkably early date.

APA, Harvard, Vancouver, ISO, and other styles

45

Silverman, Raymond A., and David Owusu-Ansah. "The Presence of Islam Among the Akan of Ghana: A Bibliographic Essay." History in Africa 16 (1989): 325–40. http://dx.doi.org/10.2307/3171790.

Full text

Abstract:

The primary geographical focus for the historical study of Islam in west Africa, until recently, was the western and central Sudan. As the often-cited J. S. Trimingham wrote (1962:7) “The Guinea States in the south lie outside our sphere since they were not in contact with the Sudan states and were uninfluenced by Islam.” Trimingham's conclusion paralleled those of early twentieth-century French and English scholars who dealt with the issue of Islam in west Africa. Paul Marty's voluminous studies, dating from the second decade of this century, dealt with the Islamic and Muslim-influenced traditions of the various peoples of Francophone west Africa. H. R. Palmer, one of the early British writers of this century, concentrated on the northern territories of Nigeria, where Islam has enjoyed a long history.Two factors explain the focus of these scholars on the western and central Sudan. First, the better known Islamic-influenced kingdoms of Ghana, Mali, Songhai, and Kanem-Bornu were all located in this region. Second, the Islamic states of the western and central Sudan, in particular, presented the greatest problem to both the French and the British during the early periods of the colonial era. Therefore, the focus on this area may have been motivated by the desire of these writers to understand the Islamic factor. Whatever the motivation of writers like Marty, Palmer, and their associates, Trimingham was wrong to conclude that the “the Guinea States” (i.e., the peoples living in the coastal forest belt) were “uninfluenced by Islam.”

APA, Harvard, Vancouver, ISO, and other styles

46

Ogunlana, Sunday. "Halting Boko Haram / Islamic State's West Africa Province Propaganda in Cyberspace with Cybersecurity Technologies." Journal of Strategic Security 12, no. 1 (2019): 72–106. http://dx.doi.org/10.5038/1944-0472.12.1.1707.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Bell. "Choosing Medersa: Discourses on Secular versus Islamic Education in Mali, West Africa." Africa Today 61, no. 3 (2015): 45. http://dx.doi.org/10.2979/africatoday.61.3.45.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Nobili, M. "In the City of the Marabouts: Islamic Culture in West Africa. By Geert Mommersteeg." Journal of the American Academy of Religion 82, no. 3 (2014): 869–74. http://dx.doi.org/10.1093/jaarel/lfu057.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Afroz, Sultana. "The Role of Islam in the Abolition of Slavery and in the Development of British Capitalism." American Journal of Islamic Social Sciences 29, no. 1 (2012): 1–29. http://dx.doi.org/10.35632/ajiss.v29i1.326.

Full text

Abstract:

West Indian scholars have overlooked the role played by the Muslim leadership in West Africa in bringing an end to the transatlantic trade in Africans. The jihād movements in West Africa in the late eighteenth century gave political unity to West Africa challenging the collaboration of European trade in Africans with the pagan slave traders. West Indian historiography, while emphasizing European abolitionist movements, ignores the Islamic unity (tawhīd) of humankind, which brought together many ethnically heterogeneous enslaved African Muslims to successfully challenge the West Indian plantation system. The exploitation of the human resources and the immense wealth of the then Moghul India and Imperial China by British colonialism helped develop the British industrial capitalism, which controlled most of the world until the end of World War II. The security of the British industrial capitalist complex could no longer depend on the small-scale West Indian plantation economies but on the large-scale economies of Asia protected by the British imperial forces under the British imperial flag.

APA, Harvard, Vancouver, ISO, and other styles

50

Afroz, Sultana. "The Role of Islam in the Abolition of Slavery and in the Development of British Capitalism." American Journal of Islam and Society 29, no. 1 (2012): 1–29. http://dx.doi.org/10.35632/ajis.v29i1.326.

Full text

Abstract:

West Indian scholars have overlooked the role played by the Muslim leadership in West Africa in bringing an end to the transatlantic trade in Africans. The jihād movements in West Africa in the late eighteenth century gave political unity to West Africa challenging the collaboration of European trade in Africans with the pagan slave traders. West Indian historiography, while emphasizing European abolitionist movements, ignores the Islamic unity (tawhīd) of humankind, which brought together many ethnically heterogeneous enslaved African Muslims to successfully challenge the West Indian plantation system. The exploitation of the human resources and the immense wealth of the then Moghul India and Imperial China by British colonialism helped develop the British industrial capitalism, which controlled most of the world until the end of World War II. The security of the British industrial capitalist complex could no longer depend on the small-scale West Indian plantation economies but on the large-scale economies of Asia protected by the British imperial forces under the British imperial flag.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!