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Writing boards and blackboards are emblematic of two radically
different styles of education in Islam. The essays in this lively
volume address various aspects of the expanding and evolving range
of educational choices available to Muslims in sub-Saharan Africa.
Contributors from the United States, Europe, and Africa evaluate
classical Islamic education in Africa from colonial times to the
present, including changes in pedagogical methods-from sitting to
standing, from individual to collective learning, from recitation
to analysis. Also discussed are the differences between British,
French, Belgian, and Portuguese education in Africa and between
mission schools and Qur'anic schools; changes to the classical
Islamic curriculum; the changing intent of Islamic education; the
modernization of pedagogical styles and tools; hybrid forms of
religious and secular education; the inclusion of women in Qur'anic
schools; and the changing notion of what it means to be an educated
person in Africa. A new view of the role of Islamic education,
especially its politics and controversies in today's age of
terrorism, emerges from this broadly comparative volume.
Highlights the role of transnational space making in the
construction of diasporic Muridiyya identity. The construction of
collective identity among the Muridiyya abroad is a communal but
contested endeavor. Differing conceptions of what should be the
mission of Muridiyya institutions in the diaspora reveal disciples'
conflicting politics and challenge the notion of the order's
homogeneity. While some insist on the universal dimension of Ahmadu
Bamba Mbakke's calling and emphasize dawa (proselytizing), others
prioritize preserving Muridiyya identity abroad by consolidating
the linkages with the leadership in Senegal. Diasporic reimaginings
of the Muridiyya abroad, in turn, inspire cultural reconfigurations
at home. Drawing from a wide array of oral and archival sources in
multiple languages collected in five countries, The Muridiyya on
the Move reconstructs over half a century of the order's history,
focusing on mobility and cultural transformations in urban
settings. In this groundbreaking work, Babou highlights the
importance of the dahira (urban prayer circle) as he charts the
continuities and ruptures between Muridiyya migrations. Throughout,
he delineates the economic, socio-political, and other forces that
powered these population movements, including colonial rule, the
economic crises of the postcolonial era, and natural disasters.
Highlights the role of transnational space making in the
construction of diasporic Muridiyya identity. The construction of
collective identity among the Muridiyya abroad is a communal but
contested endeavor. Differing conceptions of what should be the
mission of Muridiyya institutions in the diaspora reveal disciples'
conflicting politics and challenge the notion of the order's
homogeneity. While some insist on the universal dimension of Ahmadu
Bamba Mbakke's calling and emphasize dawa (proselytizing), others
prioritize preserving Muridiyya identity abroad by consolidating
the linkages with the leadership in Senegal. Diasporic reimaginings
of the Muridiyya abroad, in turn, inspire cultural reconfigurations
at home. Drawing from a wide array of oral and archival sources in
multiple languages collected in five countries, The Muridiyya on
the Move reconstructs over half a century of the order's history,
focusing on mobility and cultural transformations in urban
settings. In this groundbreaking work, Babou highlights the
importance of the dahira (urban prayer circle) as he charts the
continuities and ruptures between Muridiyya migrations. Throughout,
he delineates the economic, socio-political, and other forces that
powered these population movements, including colonial rule, the
economic crises of the postcolonial era, and natural disasters.
In Senegal, the Muridiyya, a large Islamic Sufi order, is the
single most influential religious organization, including among its
numbers the nation's president. Yet little is known of this sect in
the West. Drawn from a wide variety of archival, oral, and
iconographic sources in Arabic, French, and Wolof, "Fighting the
Greater Jihad" offers an astute analysis of the founding and
development of the order and a biographical study of its founder,
Cheikh Amadu Bamba Mbacke.
Cheikh Anta Babou explores the forging of Murid identity and
pedagogy around the person and initiative of Amadu Bamba as well as
the continuing reconstruction of this identity by more recent
followers. He makes a compelling case for reexamining the history
of Muslim institutions in Africa and elsewhere in order to
appreciate believers' motivation and initiatives, especially
religious culture and education, beyond the narrow confines of
political collaboration and resistance.
"Fighting the Greater Jihad" also reveals how religious power is
built at the intersection of genealogy, knowledge, and spiritual
force, and how this power in turn affected colonial policy.
"Fighting the Greater Jihad" will dramatically alter the
perspective from which anthropologists, historians, and political
scientists study Muslim mystical orders.
Writing boards and blackboards are emblematic of two radically
different styles of education in Islam. The essays in this lively
volume address various aspects of the expanding and evolving range
of educational choices available to Muslims in sub-Saharan Africa.
Contributors from the United States, Europe, and Africa evaluate
classical Islamic education in Africa from colonial times to the
present, including changes in pedagogical methods-from sitting to
standing, from individual to collective learning, from recitation
to analysis. Also discussed are the differences between British,
French, Belgian, and Portuguese education in Africa and between
mission schools and Qur'anic schools; changes to the classical
Islamic curriculum; the changing intent of Islamic education; the
modernization of pedagogical styles and tools; hybrid forms of
religious and secular education; the inclusion of women in Qur'anic
schools; and the changing notion of what it means to be an educated
person in Africa. A new view of the role of Islamic education,
especially its politics and controversies in today's age of
terrorism, emerges from this broadly comparative volume.
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