No CrossRef data available.
Article contents
Islam: A Rising Tide in Tropical Africa
Published online by Cambridge University Press: 05 August 2009
Extract
Africa, an area of contrasts and contradictions, is beginning to assume new importance in Western eyes. Its more than 200 million people, in many stages of economic and political evolution, are evincing a new vitality and demonstrating a growing consciousness of Africa's place in the modem world. The rapid changes on this vast continent are most fully reflected on the political plane. Since World War II, Libya, Morocco, Tunisia, the Sudan, and the Gold Coast (Ghana) have become independent states. Former Italian Somaliland, Nigeria, and Uganda are taking uncertain strides in that direction. France is offering the hope of a new political future to its remaining African possessions. In addition, new and modern cities have been carved out of jungles, diversified skills imparted to Africans, and the values of a scientific age made more comprehensible.
- Type
- Research Article
- Information
- Copyright
- Copyright © University of Notre Dame 1957
References
1 For an excellent review of this subject, see Trimingham, J. Spencer, The Christian Church and Islam in West Africa (London, I.M.C. Research Pamphlets, 1955).Google Scholar Also, Cardaire, M., “L'Islam et la cellule sociale Africaine,” L'Afrique et L'Asie, No. 29 (First Quarter, 1955).Google Scholar
2 The Sahara Desert is not the impenetrable barrier often depicted by American geographers and travelers. It has numerous fissures which nomadic tribes use to advantage during their seasonal migrations. The most important of these fissures include: (1) the Atlantic coastal plain; (2) the central massifs of Hoggar, Air, and Adrar des Iforas; (3) the Libyan desert oases; (4) the Darfour to Assiout route via the oasis of Khargeh; and, finally, (5) the Nile Valley area.
3 The overcapping accretions of past animistic beliefs cannot be regarded as limited conversion. If the individual African believes himself to be a Moslem, he is likely to be motivated by and act upon this belief.
4 See Pellegrin, Arthur, L'Islam dans le Monde (Paris, 1950).Google Scholar The author points out that other West African tribes, such as the Mossis, Habès, and Séròres, have proven less receptive to Moslem proselytization.
5 While precise data are not available, it is estimated that the Moslem label can be attached to peoples in the southern forest belt as well. This process of conversion, which is by no means ineluctable, is best examined in terms of tribal and linguistic groupings. However, for purposes of brevity, it might be noted that the following Moslem-non-Moslem ratio exists in French Equatorial Africa, 1.2 million of 4.7 million; in Nigeria, 14 million in a country of 31.2 million; in the Gold Coast, 750,000 of 4.5 million; and in Gambia 90 percent of the area's 260,000 inhabitants. Important Moslem communities exist elsewhere in Tropical Africa: 100,000 in Liberia; 350,000 in Sierra Leone; 100,000 in Portuguese Guinea; possibly 80,000 in the Belgian Congo; 300,000 in Kenya; and more than 4 million in the Somalilands and Ethiopia.
6 See Harries, Lyndon P., Islam in East Africa (London, 1954).Google Scholar As the author points out, the Moslem community in East Africa comprises both Indian and Arabi-Swahili admixtures. The strongest Arab influence comes from the Hadramut area of the Arabian peninsula. In addition, there are numerous Bantu-Moslems in the interior living in relatively isolated villages. Harries estimates that Moslems in British East Africa probably number more than 2 million.
7 Busia, A. K., “The African World View,” Presence Africaine, No. 4 (10–11 1955).Google Scholar
8 From a paper entitled “The Growth and Conflicts of Religion in a Modern Yoruba Community,” delivered by Schwab, William B. at the Chicago meeting of the American Anthropological Association, 11, 1951.Google Scholar
9 As Greenberg has pointed out in his article “The Influence of Islam on a Sudanese Religion,” these include the development of the cult of the Prophet Mohammed, the festivals ordained in his honor, belief in his miracles—contradicted by the Koran—and the existence and intercession of saints. All of these innovations are popular additions to the Moslem religion which form a pattern of deviation from Islam as preached by Mohammed.
10 See Hodgkins, Thomas' series entitled “Islam and Politics in West Africa”—West Africa, 08–11, 1956.Google Scholar
11 Hodgkin, Thomas, op. cit., 10 13, 1956.Google Scholar