By Benjamin F. Soares
This well timed assortment bargains new views on Muslim-Christian encounters in Africa. operating opposed to political and scholarly traditions that retain Muslims and Christians aside, the essays during this multidisciplinary quantity find African Muslims and Christians inside of a typical analytical body. In a sequence of ancient and ethnographic case experiences from around the African continent, the authors think about the a number of methods Muslims and Christians have encountered one another, borrowed or appropriated from each other, and occasionally additionally clashed. participants recast assumptions in regards to the making and transgressing of spiritual barriers, Christian-Muslim kin, and conversion. This attractive assortment is a protracted past due try and grapple with the multi-faceted and altering encounters of Muslims and Christians in Africa.
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Additional info for Muslim-Christian Encounters in Africa (Islam in Africa, Volume 6)
W. Norton, 1989), p. 7. john voll 22 classical Greco-Roman “paganism”; only later did it include interactions with agricultural and nomadic peoples outside of the boundaries of urban classical civilization. Islam, in contrast, began in a less-urbanized context and faced from the outset the challenges of incorporating non-urban peoples with natural religions into the community of the faithful. Most studies of these complex networks of interaction concentrate on the worlds of “classical” urban societies.
Early Modern Globalizations The Ethiopian wars of the sixteenth century signaled the real beginnings of the globalization of Muslim-Christian relations in Africa. As European entrepreneurs, slave traders, explorers and early imperialists traveled throughout the continent, issues of Muslim-Christian relations emerged wherever they met Muslims. By this time, distinctive Muslim societies had developed, giving special character to relations with outsider Christians. In each of the emerging Muslim African regions, there were distinctive issues of relations with Christians.
Teachers in other Suﬁ traditions, like Sheikh Ahmed Tijani, reﬂect this trend of Islamic sensibilities and visions that are not tied to “national” boundaries. At the beginning of the twenty-ﬁrst century, an informed observer could conclude: “For many African Muslims, their religious identity is more important than their national identity. . 39 The development of Christian institutions and communities reﬂects a similar transformation. While many Muslims still articulate the old narratives of identifying Christianity with imperialism, even in the clearly post-imperial era, the reality is diﬀerent.