"I know of no one who has taken such an ambitious swath of time and done such a good job of showing the continuity and change across those one hundred years. . . . a splendid achievement, the result of decades of research and reflection." —David Robinson Controlling Knowledge examines the history of West African Muslim society in the Republic of Mali, formerly the Soudan Français, in the 20th century. Focusing on the transformation of Muslim institutions—especially modernized Muslim schools (médersas) and voluntary organizations—over the past hundred years, Louis Brenner uncovers the social and political processes that have produced new forms, definitions, and expressions of Islam that are patently different from those that prevailed a century earlier. Brenner's study shows that Muslim society in Mali is religiously pluralistic and that it has developed different ways of relating religious obligations to prevailing social and political conditions. Although they were heavily influenced by French and Middle Eastern models, Brenner demonstrates that it was in opposition to French colonial authority that the first médersas and voluntary associations appeared. The complex array of power relations within which these institutions evolved, under French colonial rule and in the postcolonial secularist state, is revealed in this thoughtful book. Controlling Knowledge makes a major contribution to our understanding of Muslim history in Mali and West Africa, both in recent decades and over the long term.

Living Knowledge in West African Islam examines the actualization of religious identity in the community of Ibrāhīm Niasse (d.1975, Senegal). With millions of followers throughout Africa and the world, the community arguably represents one of the twentieth century’s most successful Islamic revivals. Niasse’s followers, members of the Tijāniyya Sufi order, gave particular attention to the widespread transmission of the experiential knowledge (maʿrifa) of God. They also worked to articulate a global Islamic identity in the crucible of African decolonization. The central argument of this book is that West African Sufism is legible only with an appreciation of centuries of Islamic knowledge specialization in the region. Sufi masters and disciples reenacted and deepened preexisting teacher-student relationships surrounding the learning of core Islamic disciplines, such as the Qurʾān and jurisprudence. Learning Islam meant the transformative inscription of sacred knowledge in the student’s very being, a disposition acquired in the master’s exemplary physical presence. Sufism did not undermine traditional Islamic orthodoxy: the continued transmission of Sufi knowledge has in fact preserved and revived traditional Islamic learning in West Africa.

At a time when so-called fundamentalism has become the privileged analytical frame for understanding Muslim societies past and present, this study offers an alternative perspective on Islam. In an innovative combination of anthropology, history, and social theory, Benjamin Soares explores Islam and Muslim practice in an important Islamic religious centre in West Africa from the late nineteenth century to the present. Drawing on ethnography, archival research, and written sources, Soares provides a richly detailed discussion of Sufism, Islamic reform, and other contemporary ways of being Muslim in Mali and offers an original analytical perspective for understanding changes in the practice of Islam more generally.

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.