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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.
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.
Until recently, academic studies of Sufism have largely ignored the
multiple ways in which Islamic mystical ideas and practices have
developed in the modern period. For many specialists, Sufism was
"on the way out" and not compatible with modernity. The present
study of a twentieth-century Sufi revival in West Africa offers
critical corrections to this misconception. Seesemann's work
revolves around the emergence and spread of the "Community of the
Divine Flood," established in 1929 by Ibrahim Niasse, a leader of
the Tijaniyya Sufi order from Senegal. Based on a wide variety of
written sources and encounters with leaders and ordinary members of
the movement, the book analyzes the teachings and practices of this
community, most notably those concerned with mystical knowledge of
God. It presents a vivid and intimate portrait of the community's
formation in Senegal and its subsequent transformation into a
veritable transnational movement in West Africa and beyond. Drawing
on letters, poetry, hagiography, and testimonies of opponents of
the movement, the book traces Niasse's spectacular ascension as the
widely acclaimed "Supreme Saint of His Era" and shows how the
various stages of his career intersect with the development of his
mystical teachings. Seesemann makes a compelling case for studying
Sufis and their literary production in their social and historical
contexts, throwing light on a little known chapter of the
intellectual and social history of Islam.
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