Muslim Religious Leadership in Post-Colonial Mozambique

Bonate, Liazzat J. K.

doi:10.1080/02582470802635711

Cited by 8 publications

(3 citation statements)

References 7 publications

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“…Islam made inroads into the northern Mozambican coast in the 8th century and became associated with the Swahili ruling elites (Bonate 2007a: 56). Over the centuries, a locally and regionally rooted conception of Islam developed (Bonate 2006(Bonate , 2008. After 1900, Islam expanded, caused by the arrivals of Sufi orders at the end of the 19th century, the development of markets and infrastructure under the increased Portuguese presence, and the social and economic insecurities caused by the colonial domination (Bonate 2007b: 138, Morier-Genoud 2007.…”

Section: Religion In Entangled Neighbourhoodsmentioning

confidence: 99%

Cities of Entanglements

Heer¹

2019

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Finally, many thanks go to my family, my husband Martin and my friends who supported and accompanied me in many ways during these fascinating years of doing fieldwork and writing an ethnography.1 The fact that many texts about contemporary South Africa still use racial terminology often puzzles readers not familiar with the South African context. Yet South African society was and continues to be stratified along the troubling category of 'race'. Race is a social construct with meanings and assumptions that have changed over time and differ across context. In this book, when I write about race and use categories like 'black' or 'white', it is not because I believe in the biological relevance of these terms, but because, as social constructs and political categories, they shaped and continue to shape urban life in Johannesburg and to a lesser degree in Maputo as well. Whenever I refer in this book to the racial categories as introduced by the apartheid government or the Portuguese colonialists (as they were used in official discourses, official documents, laws or censuses), I capitalise them (White, Black, Native). When I use the terms uncapitalised (black, white), I refer to the racial and ethnic categories used in everyday life by the informants this book is based on. I use them as descriptive terms, just as the urban dwellers do. Because of capitalisation rules, 'Indian' is always capitalised. 10 'White', 'Coloured' and 'Native' were the initial categories used. 'Indian' (Asian) was added later (Seekings 2008: 2), 'Native' became replaced by 'Bantu' (1960) and 'Black' (1980). After 1970, the category 'Black' was again subdivided into ethno-linguistic groups such as Zulu and Xhosa (Christopher 2002, Seekings 2008: 2). In the post-apartheid phase, 'black' was replaced by 'African' in the census (Christopher 2002: 404-5). 'Black', as in the post-apartheid Black Economic Empowerment policies, refers to black, coloured and Indian today. Racial terminology was hence not consistent over time (ibid: 403).Strangely the everyday rhythms of domestic life have rarely counted as part of the 'urban', as though the city stopped at the doorstep of the home. But domestic life is now woven routinely into the urban public realm ... The rhythms of the home are as much part of city life as, say, the movements of traffic, office life, or interaction in the open spaces of the city. Its rhythms, too, need incorporating into the everyday sociology of the city (Amin and Thrift 2002: 18).workers, for example, have intimate knowledge about the everyday routines of the family they work for (familiarity), yet they do not share the same routine (normality). 20 African cities are marked by an increasing inequality and differentiation of lifestyles, but there is a lack of empirical and conceptual work on social differentiation which goes beyond uni-dimensional perspectives. Research often focused on socio-cultural differentiation with 'ethnicity' as a key concept or it focused on socioeconomic differentiation (key concepts 'poverty' and 'liveli...

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Section: Religion In Entangled Neighbourhoodsmentioning

confidence: 99%

Cities of Entanglements

Heer¹

2019

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“…Muslims suffered immensely when the hajj, celebration of Ramadan and other Muslim holidays, collection of the monetary donation and rehabilitation of the mosques, and the functioning of the Qur'anic schools were all forbidden. 45 In 1981, Frelimo decided to reconsider its positions toward Islam and create a national Muslim organization, the decision which might have been influenced by the Saudi-based international Islamic NGO, the Muslim World League, especially given the Frelimo's belief that northern Mozambican Muslims were channeling their discontentment to Muslim countries, who, in their turn, were aiding the resurgent opposition groups, such as Renamo. 46 A nation-wide Islamic organization called the Conselho Islâmico de Moçambique (Islamic Council of Mozambique, CISLAMO) was established in a meeting between the government and a group of Maputo imams in January 1981, which was convened by Abubacar Ismael 'Mangira' with the purpose of responding to the Decree 12 ⁄ 1976 of the new government prohibiting associations, because most Muslims were organized into associations since the colonial period.…”

Section: Post-colonial Situationmentioning

confidence: 99%

Islam in Northern Mozambique: A Historical Overview

Bonate

2010

History Compass

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“…The colonized African resisted and challenged European colonial systems by adopting Islam, an alternative path to modernity (Brenner, 2000). Shobana Shankar (2007), Nehemia Levtzion (1994), Sean Hanretta (2005), and Liazzat J.K. Bonate (2008) Several days after the bill was made into law in January 7 th , 2014, different news outlets reported that about a dozen men were arrested in Bauchi, a Northern state in Nigeria, for homosexualrelated activities. The police in Bauchi have a list of one hundred and sixty-eight allegedly gay men of whom thirty-eight have been arrested (Bowcott, 2014).…”

Section: Indoctrination Of European Mores and The Subsequent Conversimentioning

confidence: 99%

'God forbid, You're Gay!' How African Men Who Have Sex With Men (MSM) Negotiate Their Multiple Identities in Canada

Chinwuba¹

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Homosexuality in many African countries is considered a Western import and an aberrant behavior. As a result of the homophobic climate in some of these countries, sexual minorities, especially men who have sex with men (MSM), migrate to countries such as Canada to live freely. However, some of them encounter difficulties in assimilating in diasporic communities as queer men and in queer communities as black men. Feminist ethnographic research that examined the way in which the men adapt, negotiate, and resist the limitations of their marginalization was conducted in Ottawa and Toronto. Interviews with ten African MSM suggest that the men choose to compartmentalize their identities in order to exist in oppressive spaces. For some of the men, the ability to do so was productive. For others, it was oppressive.iii

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Muslim Religious Leadership in Post-Colonial Mozambique

Cited by 8 publications

References 7 publications

Cities of Entanglements

Cities of Entanglements

Islam in Northern Mozambique: A Historical Overview

'God forbid, You're Gay!' How African Men Who Have Sex With Men (MSM) Negotiate Their Multiple Identities in Canada

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