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.

This book, Abu Mayanja MP: The intellectual star of Uganda's "Struggle" for independence and the search for a liberal democratic state, 1929-2005, is a biography of a brilliant African politician, a history of a country and a continent told through the lens and activities of an individual politician. The book breaks new ground in how Uganda and Africa have been viewed by academic and popular opinion. Mayanja's life sheds light on the last days of colonialism and the early postcolonial history of Uganda and other African countries. First, although Africa, particularly Uganda, is viewed by popular imagination through the images of dictatorial and corrupt African leaders like Amin, Obote, Mubotu, Bokassa, Bongo and others, there were, and still are, voices of reason who advocated for the advantages of good governance. Secondly, it shows that it is not only heads of states who influenced the political direction of postcolonial states in the period just before and after independence. Other actors shaped the opinions of the masses and influenced how laws were formed and implemented. Thirdly, Mayanja is one of those public intellectuals who stood up to autocracy and what he thought should be done through words and actions. He analysed political and social issues at a higher conceptual level than almost all his contemporaries He was indeed the "intellectual star" of Uganda's "struggle" for self-rule and the nine years that followed independence. His ridiculing of those in power for their failure to know or understand governance issues landed him in prison and denied him full participation in governing the Uganda postcolonial state. But he left deep footprints on Uganda's and East African political thought. Had his suggestions for managing postcolonial Uganda been followed, the country would not have suffered as severely as it has since 1966.

Muslim Institutions of Higher Education in Postcolonial Africa examines the colonial discriminatory practices against Muslim education through control and dismissal and discusses the education reform movement of the post-colonial experience.

This book introduces the study of Biblical studies, theology, religion and philosophy from an African perspective. The book comprises twenty six chapters divided into four sections. The first section deals with Biblical studies, the second with theology, the third with religion and the fourth with philosophy. The contributions are from 20 eminent scholars from African and Caribbean universities.

This handbook generates new insights that enrich our understanding of the history of Islam in Africa and the diverse experiences and expressions of the faith on the continent. The chapters in the volume cover key themes that reflect the preoccupations and realities of many African Muslims. They provide readers access to a comprehensive treatment of the past and current traditions of Muslims in Africa, offering insights on different forms of Islamization that have taken place in several regions, local responses to Islamization, Islam in colonial and post-colonial Africa, and the varied forms of Jihād movements that have occurred on the continent. The handbook provides updated knowledge on various social, cultural, linguistic, political, artistic, educational, and intellectual aspects of the encounter between Islam and African societies reflected in the lived experiences of African Muslims and the corpus of African Islamic texts.

The XVth International Conference of Ethiopian Studies took place in Hamburg in July 2003. More than 400 scientists from over 25 countries participated. 130 contributions from the program were selected for this volume. They are mostly written in English and deal on the regions of Ethiopia and Eritrea and cover the span from the 4th Century to the present. The volume is divided into the following chapters: Anthropology (20 Articles), History (25), Arts (10), Literature and Philology (10), Religion (5), Languages and Linguistics (25), Law and Politics (10), Environmental, Economic and Educational Issues (10).

The historiography of African religions and religions in Africa presents a remarkable shift from the study of 'Africa as Object' to 'Africa as Subject', thus translating the subject from obscurity into the global community of the academic study of religion. This book presents a unique multidisciplinary exploration of African traditions in the study of religion in Africa and the new African diaspora. The book is structured under three main sections - Emerging trends in the teaching of African Religions; Indigenous Thought and Spirituality; and Christianity, Hinduism and Islam. Contributors drawn from diverse African and global contexts situate current scholarly traditions of the study of African religions within the purview of academic encounter and exchanges with non-African scholars and non-African contexts. African scholars enrich the study of religions from their respective academic and methodological orientations. Jacob Kehinde Olupona stands out as a pioneer in the socio-scientific interpretation of African indigenous religion and religions in Africa. This book is to his honour and marks his immense contribution to an emerging field of study and research.