SidaSubSaharaV1, Istex, Corpus, bibRecord, 005262

Afrika-Studiecentrum Abstracts

Identifieur interne : 005262 ( Istex/Corpus ); précédent : 005261; suivant : 005263

Afrika-Studiecentrum Abstracts

Auteurs :

Source :

The Journal of Religion in Africa [ 0022-4200 ] ; 2013.

RBID : ISTEX:FE48BE0E4F717078E2A6FF130B78C9DA21A97496

English descriptors

KwdEn :
- Abstracts journal, African muslim women, African theology, Democratic republic, Divination, Divination trays, East africa, Elliot kamwana, Faith tabernacle, Faith tabernacle congregation, Family code, Fondamental noire cheikh anta diop, Fuuta tooro, Islam, Islamic, Islamic studies, Keywords, Legal reform, Leiden, Local archives, Missionary encounter, Muslim, Muslim publics, Muslim women, Northeast wollega, Pentecostal gospel, Political liberalization, Poverty reduction, Public islam, Pygmy, Pygmy peoples, Sciences humaines, Secular state, Social sciences, Sustainable development.
Teeft :
- Abstracts journal, African muslim women, African theology, Democratic republic, Divination, Divination trays, East africa, Elliot kamwana, Faith tabernacle, Faith tabernacle congregation, Family code, Fondamental noire cheikh anta diop, Fuuta tooro, Islam, Islamic, Islamic studies, Keywords, Legal reform, Leiden, Local archives, Missionary encounter, Muslim, Muslim publics, Muslim women, Northeast wollega, Pentecostal gospel, Political liberalization, Poverty reduction, Public islam, Pygmy, Pygmy peoples, Sciences humaines, Secular state, Social sciences, Sustainable development.

Url:

https://api.istex.fr/document/FE48BE0E4F717078E2A6FF130B78C9DA21A97496/fulltext/pdf

DOI: 10.1163/15700666-12341251

Links to Exploration step

ISTEX:FE48BE0E4F717078E2A6FF130B78C9DA21A97496

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<p>The following abstracts have been provided by the Afrika-Studiecentrum (ASC) in Leiden, The Netherlands, and are taken from the ASC library’s online catalogue. On the library page <ext-link ext-link-type="url" xlink:href="http://www.ascleiden.nl/library/">http://www.ascleiden.nl/library/</ext-link>
 you will also find the abstracts journal ‘African Studies Abstracts Online’, which offers a quarterly overview of journal articles and edited works on Africa in the field of the social sciences and the humanities that are available in the ASC library.</p> 

<sec id="B10.1163_15700666-12341251_001" sec-type="head1">

<title><bold>Adriaan S. van Klinken</bold>
</title>

<p><italic>The ongoing challenge of HIV and AIDS to African theology: a review article</italic>
</p>

<p>In: Exchange: (2011), vol. 40, no. 1, p. 89-107.</p>

<p><sc>Abstract</sc>
: This article offers an extended review of four recent publications in the field of African theology and HIV and AIDS. It critically examines the progress that has been made in the engagement with and the reflection on issues related to the HIV epidemic by African theologians. The article notices the emergence of a new strand of African theology, a (liberation) theology of HIV and AIDS, which builds on and employs the classic strands of African liberation, inculturation, reconstruction and women’s theology. Moreover, some challenging issues for further African theological engagement with HIV and AIDS are identified. Notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Africa, African theology, liberation theology, AIDS, literature reviews (form)</p>

</sec>

<sec id="B10.1163_15700666-12341251_002" sec-type="head1">

<title><bold>Paul Kamuha Musolo W’Isuka</bold>
</title>

<p><italic>Encountering Pygmy peoples as a challenge to mission in the Democratic Republic of the Congo</italic>
</p>

<p>In: Exchange: (2011), vol. 40, no. 1, p. 71-88.</p>

<p><sc>Abstract</sc>
: Encountering Pygmy peoples, the forest dwellers, has been identified as a challenge to mission in the Democratic Republic of the Congo. In this country, mission encounters target cities and villages rather than forest areas where indigenous Pygmies live. Such a selective and exclusive way of mission is probably the result of the non-Pygmies’ attitude of superiority, prejudice and stigmatization towards indigenous Pygmy communities. To remedy the challenge identified in order to implement the mission in a holistic and comprehensive perspective, this article suggests the missionary encounter as a way forward to address Pygmy peoples and, by extension, all other groups living alike. Therefore, missionary encounter should be implemented through a humble conversion of non-Pygmy peoples. Conversion is thus a necessary starting point for missionary encounter as it involves a two-fold liberation that consists of breaking both the prejudices of non-Pygmies towards Pygmy peoples, and the suspicions of Pygmy peoples towards non-Pygmies. Notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Democratic Republic of Congo, Pygmies, missions, religious conversion, attitudes</p>

</sec>

<sec id="B10.1163_15700666-12341251_003" sec-type="head1">

<title><bold>Adam Mohr</bold>
</title>

<p><italic>Capitalism, chaos, and Christian healing: Faith Tabernacle Congregation in southern colonial Ghana, 1918-26</italic>
</p>

<p>In: The Journal of African History: (2011), vol. 52, no. 1, p. 63-83: krt.</p>

<p><sc>Abstract</sc>
: In 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918-1919 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church’s leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church without any missionaries present. By 1926, when Faith Tabernacle began its decline, at least 177 branches had formed in southern Ghana, extending into Togo and Côte d’Ivoire, with over 4,400 members. Notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Ghana, African Independent Churches, faith healing, religious history, social conditions, colonial period, 1920-1929</p>

</sec>

<sec id="B10.1163_15700666-12341251_004" sec-type="head1">

<title><bold>Mamoudou Sy</bold>
</title>

<p><italic>Esclavage et élites ‘fuutanke’ au temps de l’almaami Abdel Kader Kan (1776-1806)</italic>
</p>

<p>In: Bulletin de l’Institut fondamental d’Afrique noire Cheikh Anta Diop. Série B, Sciences humaines: (2009/11), t. 53, no. 1/2, p. 99-109: krt.</p>

<p><sc>Abstract</sc>
: Le présent article sur l’histoire du Fuuta Tooro se focalise sur le magistère d’Abdel Kader Kan (1776-1806) dans le dernier tiers du XVIIIème siècle, en traitant de trois thèmes principaux: esclavage, islam et pouvoirs (temporel et spirituel). Les élites politiques ‘tootobbe’ refusèrent de faire du Fuuta Tooro un État esclavagiste, mais cependant, de nombreuses formes d’injustice sociale demeurèrent, et parmi elles la pratique de l’esclavage domestique et l’acceptation des castes. L’étude exploite principalement des données orales collectées entre 1994 et 2007 par l’auteur et des documents d’archives coloniales. Bibliogr., notes, réf. [Résumé ASC Leiden]</p>

<p><sc>Keywords</sc>
: Senegal, Futa Toro polity, slavery, Islam, political elite</p>

</sec>

<sec id="B10.1163_15700666-12341251_005" sec-type="head1">

<title><bold>Babacar Samb</bold>
</title>

<p><italic>La législation islamique relative à l’esclavage: le fossé entre la loi et son application effective (Étude de cas en Afrique)</italic>
</p>

<p>In: Bulletin de l’Institut fondamental d’Afrique noire Cheikh Anta Diop. Série B, Sciences humaines: (2009/11), t. 53, no. 1/2, p. 111-122.</p>

<p><sc>Abstract</sc>
: Le présent article traite de la problématique de l’esclavage dans la législation islamique dont le texte de référence fondamental est le Coran, et qui est explicité par les hadiths attribués au Prophète. Le livre saint ne mentionne pas la question de l’esclavage proprement dit et parle de «prisonniers de guerre», capturés régulièrement pendant la guerre sainte, al-jihad, qui est la source la plus importante de l’esclavage. Il existe un fossé entre les principes édictés par le Coran et la pratique. L’article passe en revue les variations induites par les conditions historiques au cours desquelles ont joué différents éléments tels que le lieu géographique, la communauté de religion entre les conquérants et les conquis, les échanges commerciaux, l’appartenance à un empire poltique, l’existence de prélèvement d’impôts. Il mentionne particulièrement la conquête et l’esclavage en Nubie et au Maghreb à partir du VIIème siècle, le trafic d’esclaves en Bilal as-sudan entre le XIème et le XVIème siècles, l’essor de la traite saharienne avec une amplification du trafic des captifs noirs en Afrique de l’Ouest au cours du XV-XVIèmes siècles, le trafic du XVIIème au XIXème siècles au Maghreb et en Afrique orientale. Au début du XIXème siècle, le cas de la Tunisie est intéressant, car le Bey de Tunis promulgue en janvier 1846 une loi abolissant la traite négrière. Selon l’article, l’islam, s’il n’a pas doctrinalement supprimé l’esclavage, a néanmoins tenté de restreindre les sources de son existence légale et d’élargir les motifs de l’affranchissement. Notes, réf. [Résumé ASC Leiden]</p>

<p><sc>Keywords</sc>
: Africa, slavery, Koran, Islamic law</p>

</sec>

<sec id="B10.1163_15700666-12341251_006" sec-type="head1">

<title><bold>Ibrahima Sow</bold>
</title>

<p><italic>Pouvoir et imaginaire</italic>
</p>

<p>In: Bulletin de l’Institut fondamental d’Afrique noire Cheikh Anta Diop. Série B, Sciences humaines: (2009/11), t. 53, no. 1/2, p. 9-18.</p>

<p><sc>Abstract</sc>
: Dans les représentations sénégalaises, le sacré, le pouvoir et le savoir sont intégrés et fondent l’autorité du marabout, qui est aussi un thérapeute. Le présent article définit ces termes et montre l’interaction de ces différents éléments dans l’acceptation de l’autorité comme rapport à un autre pouvoir où elle puise son origine. Bibliogr. [Résumé ASC Leiden]</p>

<p><sc>Keywords</sc>
: Senegal, marabouts, authority, images</p>

</sec>

<sec id="B10.1163_15700666-12341251_007" sec-type="head1">

<title><bold>Henri Donati</bold>
</title>

<p><italic>‘A very antagonistic spirit’: Elliot Kamwana: Christianity and the end of the world in Nyasaland</italic>
</p>

<p>In: The Society of Malawi Journal: (2011), vol. 64, no. 1, p. 13-33: foto’s.</p>

<p><sc>Abstract</sc>
: Elliott Kamwana was a Tonga born near Nkhata Bay on Lake Malawi around 1882. Thirty-four years later he was sent on a ship bound for the Seychelles where he would remain in exile for the following 21 years. Kamwana’s crime had been the religious message he preached. Indeed, the teachings he proclaimed in his ministry in 1908-1909 had seemed extraordinary: thousands rushed to be baptized as he transformed American millenarian religious teachings to present an apocalyptic vision of an Africa without whites. Put under house arrest after barely 6 months of his ministry, Kamwana’s prophecies about the end of the world in 1914 continued to spread throughout Nyasaland through underground networks distributing religious publications. When his apocalypse failed to materialize, the government clamped down on all independent religious movements and Kamwana’s following faded away. In the intervening period, Kamwana continued to spread his teachings, writing letters overflowing with apocalyptic imagery to his followers throughout central Africa. This paper pieces together Kamwana’s story and also uses his life as a way of framing the encounter between Africans and missionaries in Nyasaland in the early 20th century. Bibliogr., ref. [ASC Leiden abstract]</p>

<p><sc>Keywords</sc>
: Malawi, millenarianism, prophets, biographies (form), Elliot Kamwana (c. 1882-1956)</p>

</sec>

<sec id="B10.1163_15700666-12341251_008" sec-type="head1">

<title><bold>Benjamin F. Soares</bold>
</title>

<p><italic>Family law reform in Mali: contentious debates and elusive outcomes</italic>
</p>

<p>In: Gender and Islam in Africa: rights, sexuality, and law / ed. by Margot Badran.—Stanford, CA [etc.]: Stanford University Press [etc.]: (2011), p. 263-290.</p>

<p><sc>Abstract</sc>
: This chapter is concerned with understanding recent efforts to reform the laws in the Republic of Mali governing marriage and inheritance, what is usually referred to as the ‘code de famille’, that is, the family code. Since the political liberalization of the early 1990s, there has been an impetus for various social reforms in Mali, coming both from within the country and from the international community. An important centrepiece of such reforms has been the advancement of women’s rights. Despite these efforts, the proposed reforms have not been made into law. Though some have attributed the lack of reform of the family code to the increased influence of ‘islamists’, the present author draws on historical research and some recent ethnography to propose an alternative reading of the lack of institutional reform in Mali. He argues that the wide gap between Malian civil law relating to the family and the lived experiences and social practices of many Malians, who are overwhelmingly Muslim, has become even more apparent in this era of political liberalization. This has made the proposed social reforms for the advancement of women’s rights even more contentious. Notes, ref. [ASC Leiden abstract]</p>

<p><sc>Keywords</sc>
: Mali, family law, legal reform, Islam, women’s rights</p>

</sec>

<sec id="B10.1163_15700666-12341251_009" sec-type="head1">

<title><bold>Temesgen Burka</bold>
</title>

<p><italic>‘Qaalluu’, smith and metal: traditional conflict resolution mechanisms in the medium of metals among the Oromo of northeast Wollega, Ethiopia</italic>
</p>

<p>In: Ethiopian journal of the social sciences and humanities: (2008/09), vol. 6, no. 1/2, p. 25-43: foto’s.</p>

<p><sc>Abstract</sc>
: Drawing on the secular meaning of traditional metal tools (e.g. spear points, axes, needles, hoes, etc.), this paper examines the symbolic significance derived from it among the Oromo of Ethiopia. Based on data collected from 2004 onwards at traditional spiritual sites in northeast Wollega, the paper outlines the peaceful resolution of various forms of conflict at these sites through the medium of metal tools or by invoking their symbolic value. It introduces the traditional Oromo belief system (in Waaqaa, God) and the institution (‘Qaalluu’) that governs this belief system through the medium of metal/iron objects. It argues that there is at least an indirect relationship between the Oromo God Waaqaa, the intermediary ‘Abba’ Muuda (‘Qaalluu’) and the forging of metal. Furthermore, the paper presents selected metal items from one of the ‘Qaalluu’ institutions, the Butaa Nadoo site, as well as supportive data from Sagro Guddina, which are still used to symbolically resolve conflicts. Bibliogr., notes, ref. [ASC Leiden abstract]</p>

<p><sc>Keywords</sc>
: Ethiopia, metals, tools, symbols, African religions, conflict resolution, Oromo</p>

</sec>

<sec id="B10.1163_15700666-12341251_010" sec-type="head1">

<title><bold>Obvious Vengeyi</bold>
</title>

<p><italic>‘Mapositori’ churches and politics in Zimbabwe: political dramas to win the support of ‘Mapositori’ churches</italic>
</p>

<p>In: Exchange: (2011), vol. 40, no. 4, p. 351-368.</p>

<p><sc>Abstract</sc>
: This article confirms the validity of the well-known observation by scholars regarding the intrinsic interconnectedness of religion and politics in Africa. This truism is affirmed by demonstrating how Zimbabwe’s main political parties, Zimbabwe African National Union Patriotic Front (ZANU-PF) and Movement for Democratic Change (MDC), contrary to their public statements, appeal to religious leaders and groups for political survival. Special focus is on ‘white garment churches’, otherwise commonly known as ‘Mapositori’, the biggest brand of African Initiated Churches. Mainline churches and traditional chiefs are considered in passing, especially in order to understand the present state of affairs where ‘Mapositori’ rule the roost in political matters of Zimbabwe. Notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Zimbabwe, African Independent Churches, Church and State</p>

</sec>

<sec id="B10.1163_15700666-12341251_011" sec-type="head1">

<title><bold>Reuben Loffman</bold>
</title>

<p><italic>In the shadow of the tree sultans: African elites and the shaping of early colonial politics on the Katangan frontier, 1906-17</italic>
</p>

<p>In: Journal of Eastern African Studies: (2011), vol. 5, no. 3, p. 535-552.</p>

<p><sc>Abstract</sc>
: This article examines the relationships between the Belgian colonial administration, Catholic missionaries, and local African leaders during the early twentieth century in eastern Congo. The article extends the argument that the State was weak by outlining how Belgian rule was shaped by local elites in the first instance. This study also reconsiders the misconception of an all-powerful Catholic Church that grew up in this period. This misunderstanding arose from works by historians that drew more on metropolitan agreements and missionaries’ self-promotion than on local archives. Instead, this article is one of the first studies to use the local archives. It examines the experiences of two Latin missions in the territory of Kongolo, in northern Katanga; the Society of Missionaries of Africa (SMA) and the Holy Ghost Fathers (HGF) and their relationships with local politics. A concordat Leopold II signed with Rome in 1906 may have sped the growth of Catholic out-stations, but both sets of missionaries struggled to expand their congregations in the face of opposition from traditional elites and the pervasive influence of the rural economy. Leaders of the SMA and HGF congregations lacked the personnel and resources needed to impose their agendas in full. The limits of Church and State control in conjunction with the power wielded by local big-men in their dealings with European priests have been greatly understated in the recent literature. Bibliogr., notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Democratic Republic of Congo, missions, colonial administration, traditional rulers</p>

</sec>

<sec id="B10.1163_15700666-12341251_012" sec-type="head1">

<title><bold>Lovemore Togarasei</bold>
</title>

<p><italic>The Pentecostal gospel of prosperity in African contexts of poverty: an appraisal</italic>
</p>

<p>In: Exchange: (2011), vol. 40, no. 4, p. 336-350.</p>

<p><sc>Abstract</sc>
: This paper discusses the paradox presented by two realities: the situation of extreme poverty in sub-Saharan Africa and the rapid growth of charismatic Pentecostal Christianity with its emphasis on prosperity. Earlier studies on Pentecostalism have identified its success among the poor as a result of its promise of prosperity. Indeed others have viewed this doctrine as an impetus for delusion. This paper critically reviews the Pentecostal gospel of prosperity in the context of the poverty experienced in sub-Saharan Africa. In particular, it discusses the possible contribution of this doctrine to sustainable development. Over and above a theorization of how this gospel can contribute to sustainable development for poverty reduction, the paper also discusses specific cases of how Pentecostal Christianity is contributing to poverty reduction in Zimbabwe and Botswana, for example. The paper concludes that the gospel is indeed contributing to poverty alleviation in five ways: encouraging entrepreneurship, employment creation, encouraging members to be generous, giving people a positive mindset and encouraging a holistic approach to life. Notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Subsaharan Africa; Botswana; Zimbabwe; Pentecostalism; poverty reduction</p>

</sec>

<sec id="B10.1163_15700666-12341251_013" sec-type="head1">

<title><bold>O.I. Pogoson and A.O. Akande</bold>
</title>

<p><italic>Ifa divination trays from Isale-Oyo</italic>
</p>

<p>In: Cadernos de Estudos Africanos: (2011), no. 21, p. 15-41: foto’s, krt.</p>

<p><sc>Abstract</sc>
: This paper examines the images and patterns on ifa divination trays from Isale-Oyo, a quarter in Oyo town, southwestern Nigeria. It is based on data collected through interviews with divination tray owners and pictures of divination trays. The paper establishes that ifa divination trays from Isale-Oyo bear distinctive features when compared to other ifa trays in Yorubaland. In particular, divination trays from Isale-Oyo combine features found on Ijebu and Osogbo trays. The ‘esu’ figure continues to occupy the top central position on Oyo divination trays, while some Oyo trays carry no decorations on their borders. The paper also gives a detailed description of a divination session. Bibliogr., notes, sum. in English and Portuguese. [ASC Leiden abstract]</p>

<p><sc>Keywords</sc>
: Nigeria, Ifá, divination, ritual objects</p>

</sec>

<sec id="B10.1163_15700666-12341251_014" sec-type="head1">

<title><bold>Sa’diyya Shaikh, Nina Hoel and Ashraf Kagee</bold>
</title>

<p><italic>Research report South African Muslim women: sexuality, marriage and reproductive choices</italic>
</p>

<p>In: Journal for Islamic Studies: (2011), vol. 31, p. 96-124: graf., tab.</p>

<p><sc>Abstract</sc>
: While there has been considerable debate about Muslim women in various countries, few empirical studies have been conducted on the lived experiences of South African Muslim women. The purpose of the present study was to understand the opinions, perspectives, and experiences of marriage, spousal relationships, and sexual and reproductive decisionmaking of Muslim women in South Africa. Based on insights from feminist theory, the authors examined the lives of 262 married Muslim women in Cape Town between October 2008 and June 2009. The findings suggest that the participants in the study generally engaged in various negotiations and contestations of patriarchal understandings of Islam. Some women echoed traditional and patriarchal views of marriage, while others had clear views of Islam as gender-egalitarian. While there may be traditional Islamic understandings of gendered financial roles amongst some women, these gender roles are not necessarily reflected in their actual lives and relationships. Notes, ref. [ASC Leiden abstract]</p>

<p><sc>Keywords</sc>
: South Africa, women, Islam, gender roles</p>

</sec>

<sec id="B10.1163_15700666-12341251_015" sec-type="head1">

<title><bold>Mohamed Suleiman Mraja</bold>
</title>

<p><italic>Sheikh al-Amin Mazrui (1891-1947) and the dilemma of Islamic law in the Kenyan legal system in the 21st century</italic>
</p>

<p>In: Journal for Islamic Studies: (2011), vol. 31, p. 60-74.</p>

<p><sc>Abstract</sc>
: Sheikh al-Amin b. Ali al-Mazrui (1891-1947) is regarded as the pioneer of reform activities within Sunni Islam in East Africa. From the 1930s and 1940s, this scholar championed a call for Islamic reform by publicly and through numerous publications denouncing local practices prevalent among the Muslims in the region as religious innovations and the cause for their social and economic backwardness. While Sheikh al-Amin was radical in initiating educational and social transformation of the Muslim community in East Africa, his reform schemata in the realm of Islamic law was generally less impressive, but nevertheless informative, as reflected in his work, ‘Ndowa na Talaka katika Sharia ya Ki-Islamu (Madh-habi ya Shafii)’ (“Marriage and Divorce under Islamic Law [Shafi’i School]”). It is this concise treatise on marriage and divorce rules which forms the basis of an assessment of Sheikh al-Amin and his contributions to the Islamic law discourse in Kenya’s legal system in the present century with a focus on children’s rights and child custody in particular. Notes, ref., sum. [Journal abstract]</p>

<p><sc>Keywords</sc>
: Kenya, ulema, Islamic law, legal reform, children’s rights, Shaykh Al-Amin Bin ‘Ali Al Mazru’i (1891-1947)</p>

</sec>

<sec id="B10.1163_15700666-12341251_016" sec-type="head1">

<title><bold>Elizabeth Cobbett</bold>
</title>

<p><italic>The shaping of Islamic finance in South Africa: public Islam and Muslim publics</italic>
</p>

<p>In: Journal for Islamic Studies: (2011), vol. 31, p. 29-59.</p>

<p><sc>Abstract</sc>
: Using Abdulkader Tayob’s concepts of ‘Public Islam’ and ‘Muslim Publics’ as discursive spaces that construct Islam in the public sphere, this article argues that everyday actions at the intersection of religion and the economy are culturally and historically contextual. South Africa’s Muslim communities are an example of these dynamics. This small expression of Islam sheds light on the development of Islamic finance in the context of South Africa’s mature financial markets, a constitution that recognizes a secular State and cultural plurality, and the presence of influential Muslim communities. Shari’ah-compliant products are being developed by financial institutions entering the niche market of Islamic finance. This procedure contributes to the construction of Public Islam, the diverse invocations of Islam that actors bring to public life. Yet, this representation of Islam by banks and financial institutions is provoking debates as Muslims ask what, if anything, Islamic finance means to them in their lives. Muslim Publics are the situated, communitarian and political debates that occur in everyday life. Dynamic interactions between Public Islam and Muslim Publics highlight the situated character of financial action and underline the point that associations between being Muslim and using faith-based financial instruments are far from being automatic. Notes, ref., sum. [Journal abstract, edited]</p>

<p><sc>Keywords</sc>
: South Africa, Islam, finance, banking</p>

</sec>

<sec id="B10.1163_15700666-12341251_017" sec-type="head1">

<title><bold>Roman Loimeier</bold>
</title>

<p><italic>Zanzibar’s geography of evil: the moral discourse of the Ansar al-sunna in contemporary Zanzibar</italic>
</p>

<p>In: Journal for Islamic Studies: (2011), vol. 31, p. 4-28.</p>

<p><sc>Abstract</sc>
: This article describes how Muslim activist groups in Zanzibar have attacked the ‘secular State’ and the government of the ruling party, Chama Cha Mapinduzi (CCM), through issues of public morality. Due to their constant attacks against alleged un-Islamic innovations (‘bida’ in Arabic), Muslim activists have been labelled publicly ‘watu wa bidaa’, i.e. people of the ‘bida’, but members of these groups prefer to call themselves ‘Ansar al-sunna’ (companions of the Sunna). The public discourse of the Ansar al-sunna has not been confined to polemics on popular religion, politics and the role of the Mufti, but it also deals with issues such as the nefarious effects of tourism, beauty contests and other forms of alleged moral decay, including homosexuality, the public consumption of alcohol, and drug trafficking. A major preoccupation in oppositional Muslim discourse has been the increasing Christian influence in Zanzibar and the way in which the government has manipulated Muslim-Christian relations. Also the Zanzibar International Film festival has become part of the Muslim activist mantra of evil. The article explains why the ‘watu wa bidaa’ have failed so far to make an impact on Zanzibari society. Notes, ref. [ASC Leiden abstract]</p>

<p><sc>Keywords</sc>
: Zanzibar, Islam, fundamentalism, ethics</p>

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