Islam and social change in french west africa hanretta sean. Islam and Social Change in French West Africa: History of an Emancipatory ... 2019-03-12

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islam and social change in french west africa hanretta sean

The gift of work: devotion, hierarchy, and labor; 9. Making a revival: Yacouba Sylla and his followers; 3. Lost origins: women and spiritual equality; 7. In contrast to depictions that emphasize the importance of international networks and anti-modern reaction in twentieth-century Islamic reform, this book claims that, in West Africa, such movements were driven by local forces and constituted only the most recent round in a set of centuries-old debates about the best way for pious people to confront social injustice. He is also carrying out research on the history of higher education in West Africa and on the origins of the idea of African culture.

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islam and social change in french west africa hanretta sean

As a result of their discipline, their enterprise and their work ethic, they became wealthy, and after 1945, were key supporters of Felix Houphouet-Boigny. Hanretta lays out the narrative clearly. In some cases, it is not clear why the particular reform appealed to women, though the sexuality issues were clearly an effort to assert their honor and self-respect. The spiritual economy of emancipation; 8. In 1930, as a result of a local conflict in Kaedi, a Mauritanian town on the Senegal river, 22 people were killed. In August 1929, Yacouba Sylla launched a religious and social reform movement in the town of Kaédi in the French colony of Mauritania. He has published research on precolonial Zulu history, on mining camps in the Belgian Congo and on the history of Islam in West Africa.

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Social History of Islam in Africa HIST 334

islam and social change in french west africa hanretta sean

Islamic expression in Africa is diverse. It manages to integrate, in a coherent argument, the history of Islamic religious practice and of social marginality. This France-related article is a. Drawing on written and oral materials, Hanretta offers probing analyses of Muslim authority, memory and human agency. Sufism and status in the Western Sudan; 2. The result is a sophisticated history of the transformations associated with colonial rule, slave emancipations and Sufi piety during the first half of the twentieth century. Moreover, he makes useful interventions into African colonial historiography - and colonial historiography more broadly - by showing how meaningful narratives in the history of the colonized might be discerned in the archive of the colonizer.

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René Héctor Émile Chazal

islam and social change in french west africa hanretta sean

He has 'pluralized' the paths and patterns of islamization in this story of a Muslim community in Mali, Mauritania, Senegal and Cote d'Ivoire in the twentieth century. A past recipient of Mellon, Fulbright, and Social Science Research Council fellowships, Hanretta serves as co-editor of the journal Ghana Studies and serves on the boards of several others. When they were freed, the French expected Yacouba and his followers to return to the Western Sudan. We will explore the dynamic ways in which Islam has influenced local cultures and politics as well as the various ways in which individual Africans and African communities have made Islam their own. Many of Yacouba's reforms involved women: reduction of bride-price, prohibition of gold jewelry, authorization of marriages between nobles and slaves, and prohibition of revealing clothing and erotic dances often required of slave women.

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Social History of Islam in Africa HIST 334

islam and social change in french west africa hanretta sean

Hanretta makes several passes at their narrative, and reinventions of that narrative, and the ways in which different parts of the overall community have interpreted the story. René Héctor Émile Chazal was a French colonial administrator. He has, however, also written about topics as diverse as pre-colonial Zulu gender relations and the layout of mining camps in the Belgian Congo. Islam and Social Change in French West Africa: History of an Emancipatory Community. Exploring the history and religious community of a group of Muslim Sufi mystics who came largely from socially marginal backgrounds in colonial French West Africa, this study shows the relationship between religious, social, and economic change in the region.

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Islam and Social Change in French West Africa: History of an Emancipatory Community — Northwestern Scholars

islam and social change in french west africa hanretta sean

It highlights the role that intellectuals — including not only elite men, but also women, slaves, and the poor — played in shaping social and cultural change and illuminates the specific religious ideas on which Muslims drew and the political contexts that gave their efforts meaning. The discussion of the archival sources, however is more interesting as a picture of the fragility and paranoia of French administration, staffed by men who rarely spoke the languages of those they governed, had limited understanding of their cultures, and thus depended heavily on self-interested intermediaries. Yacouba Sylla was the leader of a branch of the Hamallists, a radical sufi community that formed within the tijaniya during the inter-war period in French West Africa. Islam and Social Change in French West Africa: History of an Emancipatory Community. One result, however, of the skewed images he received from both of his sources is that he frequently has to read between the lines. From these traditions, Hanretta argued that among the Yacoubists, as among other West African sufis, suffering and martyrdom were crucial to the community's self-definition.

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African Studies: Islam and Social Change in French West Africa: History of an Emancipatory Community Series Number 110 : Sean Hanretta : 9780521156295

islam and social change in french west africa hanretta sean

Though Yacouba's followers were more the victims than the perpetrators, the French used the opportunity to intern Yacouba and many of his leading followers in the Ivory Coast. It highlights the role that intellectuals - including not only elite men, but also women, slaves, and the poor - pl Exploring the history and religious community of a group of Muslim Sufi mystics who came largely from socially marginal backgrounds in colonial French West Africa, this study shows the relationship between religious, social, and economic change in the region. Hanretta was invited to present written questions and then received a formal response to those questions. They created an egalitarian community where work and wealth were shared and invested first in agriculture, then in trucking and the development of a chain of cinemas. It is likely that Chazal was dismissed as lieutenant governor due to a pamphlet by that sharply criticized his approach to slavery. Making a revival: Yacouba Sylla and his followers; 3.

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Islam and Social Change in French West Africa: History of an Emancipatory Community by Sean Hanretta

islam and social change in french west africa hanretta sean

His work has appeared in the Journal of African History and Comparative Studies in Society and History. Hanretta makes major substantive contributions to the historiography of Islam in Africa by illuminating the history of an under-examined movement and by placing women and low status individuals at the center of the analysis. Hanretta reflects with great intelligence on the process of writing about contested colonial history. You can help Wikipedia by. We use cookies to enhance your experience on our website.

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Social History of Islam in Africa HIST 334

islam and social change in french west africa hanretta sean

Exploring the history and religious community of a group of Muslim Sufi mystics who came largely from socially marginal backgrounds in colonial French West Africa, this study shows the relationship between religious, social, and economic change in the region. In contrast to depictions that emphasize the importance of international networks and anti-modern reaction in twentieth-century Islamic reform, this book claims that, in West Africa, such movements were driven by local forces and constituted only the most recent round in a set of centuries-old debates about the best way for pious people to confront social injustice. It argues that traditional historical methods prevent an appreciation of Muslim intellectual history in Africa by misunderstanding the nature of information gathering during colonial rule and misconstruing the relationship between documents and oral history. To purchase short term access, please sign in to your Oxford Academic account above. With a keen interest in the history of the African continent, he brings to the position a variety of experiences that will prove beneficial to the Center and Division. According to French sources, two thirds of Yacouba's early supporters were women. You can change your cookie settings at any time.

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Sean Hanretta. Islam and Social Change in French West Africa: History of an Emancipatory Community.(African Studies, number 110.) New York: Cambridge University Press. 2009. Pp. xv, 311. $80.00Reviews of BooksSub

islam and social change in french west africa hanretta sean

Hamallah and his followers, many of whom were of low social status, were considered a threat by both the French colonial authorities and the conservative religious establishment. . Wesleyan University, Middletown, Connecticut, 06459. Within the historiography of Islam in West Africa, the book breaks new ground alongside other recent works that seek to employ local or micro-histories to critique and analyze standard conceptions and to present emerging theories on the larger topic of the development of Islam in Africa. Please include a url, course title, faculty name or other page reference in your email? It argues that traditional historical methods prevent an appreciation of Muslim intellectual history in Africa by misunderstanding the nature of information gathering during colonial rule and misconstruing the relationship between documents and oral history. Exploring the history and religious community of a group of Muslim Sufi mystics who came largely from socially marginal backgrounds in colonial French West Africa, this study shows the relationship between religious, social, and economic change in the region. For example, of the 22 killed in the 1930 disturbances, 15 were slaves or former slaves.

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