by JULIE POUCHER HARBIN, EDITOR, ISLAMiCOMMENTARY and TIRN with MBAYE LO on MAY 10, 2016:

Duke University Asian & Middle Eastern studies professor Mbayo Lo and University of Botswana theologian Muhammed Haron (a South African native) are the editors of a new book “Muslim Institutions of Higher Education in Postcolonial Africa” — published by Palgrave, Fall 2015.

The book’s authors include: Adnan A. Adikata (Islamic University in Uganda, Kampala, Uganda); Abdulmageed Ahmed (International University of Africa, Sudan); Chanfi Ahmed (Zentrum Moderner Orient, Germany); Ismail S. Gyagenda (Mercer University, Georgia); Moshood Mahmood Jimba (Kwara State University, Nigeria); Mamadou-Youry Sall  (Université Gaston Berger, Senegal); Hamza Mustafa Njozi, (Muslim University of Morogoro, Tanzania); Wardah M. Rajab-Gyagenda (Islamic University in Uganda); Ahmad K. Sengendo (Islamic University in Uganda); Adam Adebayo (Kogi State University, Nigeria); Alexander Thurston (Georgetown University); Adam Yousef Mousa (Republic of Chad); Roman Loimeier (University of Göttingen, Germany); Ousman Kobo (The Ohio State University).

The anthology, which grew out of *a workshop hosted by the Duke Islamic Studies Center in Fall 2013 on “Islamic Institutions of Higher Learning in Africa: Their History, Mission and Role in Regional Development,” examines, through case studies, the colonial discriminatory practices against Muslim education, and discusses the Islamic reform movement of the post-colonial experience.  (In the case of this book, Muslim institutions of higher learning refers to Islamic education at the university level.)

Haron wrote, in an essay published about the Duke workshop that brought together scholars and administrators: “Many Muslim institutions of higher learning have emerged on the African continent over the past few decades. These institutions have in one way or another made their contributions towards the societies and environments where they are situated. Despite the noble objectives of some that were set up, the objectives often have been unrealized as a result of a lack of financial and other resources. There have, however, been other institutions that have flourished and made invaluable inputs to their respective communities.”

In this written Q & A with ISLAMiCommentary, Professor Lo talks about the findings and conclusions of their book. Continue reading

Posted in Books, Colonialism, Education, Islamic Studies & Academia, Islamic Theology & Practice, Middle East & North Africa, MyTIRN, Sub-Saharan, East, and West Africa, urban development.
Shrine of Cheikh Moussa Kamara. (photo by Mbaye Lo)

a Scholar’s Notebook feature 

by MBAYE LO for ISLAMiCommentary on APRIL 19, 2016:

Professor Mbaye Lo (far right) with some acquaintances in Fuuta Toro (photo courtesy of Mbaye Lo)

After 15 hours of traveling by buses, taxis and horse-drawn carriages, I finally arrived at a border village on the bank of the river that divides Senegal and Mauritania. The village of Ganguel Soulé is located in Fuuta Toro, a West African region of cultural influence, learning and resilience. This is the land that produced the family of *Cheikh Usman dan Fodio, the 18th century leader of Nigeria’s Islamic revival movement and the founder the Sokoto Caliphate in Northern Nigeria. (henceforth the French spelling of Sheikh – Cheikh – will be used)

From this land also came Abdoul Kader Kane (d.1807), founder of the Almamate dynasty that sought to put an end to the Atlantic slave trade by imposing martial control of European ships passing through their territories. Cheikh el-Hadji Omar Tall, the last leader of the jihad movements against the French West Africa Federation project in 1850s also hailed from here. Fuuta Toro is also likely to be the birthplace of Omar Ibn Said, the Muslim American slave whose Arabic autobiography serves as a valuable sourcebook for antebellum black writing and history.

My visit here had both an academic and personal purpose. My mother’s side of the family is from Fuuta, and it was never clear to us growing-up why my ancestral great-great-grandfather left this region of Fuuta Toro in the early nineteenth century to move to the most western region known as Kajoor. Most aspects of family oral history talk about the devastation caused by Kane’s resistance against the trans-Atlantic Slave Trade. However, these issues are considered long-gone memories that people are neither interested nor comfortable remembering. Only a few Senegalese academics, for example Ibrahima Seck, are spending their lives looking at the local and cross-continental intricacies of the trans-Atlantic Slave Trade.

My host, Cernoo Kamara, wasn’t interested in yesterday’s questions either. He is a marabou (a sufi religious leader) who has become accustomed to silence, and people around him are also used to him speaking only in time of extreme need.

“Welcome home,” he murmured when his personal driver picked me up at the bank of the river. (“Birds also go home when is dark-out there,” were his last few words as we parted later that night.)

“This is a house of service: reading and writing,” he told me early the next day as he walked me through the compound of his esteemed grandfather Cheikh Moussa Kamara. There were books, clusters of old papers, and manuscripts everywhere. Kids from the neighborhood were up at dawn rehearsing the sacred text at the compound’s Quranic school before breakfast and regular schooling. Continue reading

Posted in History, Islamic Studies & Academia, Islamic Theology & Practice, MyTIRN, Philosophy, Political Science, Religion, Security & Civil Liberties, Sub-Saharan, East, and West Africa.

by JULIE POUCHER HARBIN, EDITOR, ISLAMiCommentary on DECEMBER 17, 2015: 

We at the Duke Islamic Studies Center are pleased to announce that the work of the Carnegie Corporation of New York-supported Transcultural Islam Project (ISLAMiCommentary and TIRN) has been highlighted in a new report by the Social Science Research Council — “Religion, Media and the Digital Turn.” The report surveyed 160 digital projects and documents the effects that digital modes of research and publication have on the study of religion.

“While our primary goal is to chronicle emerging forms of intellectual production shaping the study of religion, we hope that a greater awareness of this new work will generate more recognition of the high quality and innovative work that already exists,” report authors Chris Cantwell (University of Missouri) and Hussein Rashid (New York University) write, explaining that “the most innovative digital projects are often those that creatively combine a number of these models or genres.”

ISLAMiCommentary was mentioned at the top of several subsections, for this reason, and a lengthy case study of ISLAMiCommentary and TIRN has been included in the report (in Appendix 1) because, as the report authors told us, they find the project “exemplary.” Other projects highlighted with lengthy case studies (in Appendix 1) include the Center for the Study of Material and Visual Cultures of Religion (MAVCOR) at Yale, the Jesuit Libraries Provenance Project at the University of Loyola; and Mapping Ararat — a project of York University, the University of Toronto and Emerson College.

Appendix 2 lists the 160 projects surveyed.

The report can be downloaded HERE.

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