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Cultural diversity complete abstract
Islam In West Africa
Islam In West Africa
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Segu by Maryse Conde
Using specific illustrations from Maryse Conde's novel Segu, this is an essay that discusses how the coming of Islam to Bambar society affected that people's traditional, political, social and economic practices as well as challenging the Bambaras' religious beliefs.
Before the arrival of Islam, Segu and its people, the Bambaras, were extremely different world from what they became under Islamic rule. The Bambaras were proud people with a long history in farming, and the wealthy ones worked with hundreds of slaves and planted millet, cotton and fonio (p. 4). Their currency was cowrie shells and gold dust, and they hadn't even heard of money, which came with the white man. With the coming of Islam, manufactured goods from Europe and North Africa were making their way into Bambara households (p. 324). Conde described it: "It was not unusual to see well-born young men in boots bought from some trader. Many families had silver dishes in their huts, and the Mansa proudly displayed to his friends a service of fine Chinese porcelain that he never actually used." Fetishists, they turned to all manner of objects and all manner of gods to assure their good fortune. For example, Dousika used a tooth twig to increase his physical strength and sexual potency (p. 3). As Sira gave birth, Nya ordered plants be burned to drive away the evil spirts and help the milk come (p. 11).
Much of life was extremely magical, as evidenced in the way Tiekoro reacted when he first saw a man write with a pencil. The animist world of Segu was rocked when the Muslim religion took over. Segu was steeped in the traditions of story telling and the griot's song was the way the society passed on its news and traditions. The Mus...
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...nsulted the ancestors "What blindness, what folly! After such crimes the name of Segu would disappear off the face of the earth. Or else become the name of some miserable little hole dozing on the banks of its river, unheard of (p. 477)," Conde wrote.
The god they worshipped also changed. Fetishists believed that two gods were to be credited for the creation. The god Pemba whirled around and created earth while the god Faro took care of the sky and the waters (p. 14). Islam, of course, teaches that there is just one God, Allah.
Bibliography:
Marys,Condee. Segu. Barbara Bray, trans. (New York: Viking Penguin, 1987).
Kemedijo, Cilas. The Curse of Writing: Genealogical Strata of a Disillusion: Orality, Islam-writing, and Identities in the State of Becoming in Maryse Conde's Segou. Research in African Literatures 27. (1996, December 1): 124.
Nisei Daughter, by Monica Sone. Even with all the mental anguish and struggle, an elemental instinct bound us to this soil. Here we were born; here we wanted to live. We tasted its freedom and learned of its brave hopes for democracy.
Ibn Munqidh, Usama. "From Memoirs." McNeill, William and Marilyn Robinson Waldman. The Islamic World. Chicago: The University of Chicago Press, 1973. 184-206.
By her admission the women volunteers of the social welfare organizations were predominantly middle and upper-class. Deeb does not consider how women from other socio-economic groups pursue and engage in piety and modernity, and how they view “authenticated Islam.” As such Deeb’s description of an authenticated Islamic community in al-Dahiyya seems to represent the formulations provided by a privileged class of women. The absence of other socio-economic is coupled with a cursory description of the peripheries of the community. Less emphasis is placed on the inhabitants of al-Dahiyya who are marginalized and excluded from the enchanted modern. A greater study of how authenticated Islam is understood by member of other socio-economic classes and the more marginalized members of the community would have given a greater insight, not only into the development of the enchanted modern, but also the social dynamics which govern
Moroccan traveler, Ibn Battuta, is well-known for being one of the greatest travelers of his time. Battuta’s descriptive account of his travels to East and West Africa in the fourteenth century provides important insight into African Islamic life at that point in time. Although Battuta and the peoples in black Africa shared the same religion, he comes to realize that sharing a religion is not enough to completely relate to a different group of people. The story of Ibn Battuta in Black Africa illustrates the difficulties he faced in relating to these peoples due to the non-traditional role of women, different religious customs, and frequent misinterpretation of situations.
Duong Thu Huong’s novel, ‘Paradise of the Blind’ creates a reflective, often bittersweet atmosphere through the narrator Hang’s expressive descriptions of the landscapes she remembers through her life. Huong’s protagonist emphasises the emotional effects these landscapes have on her, acknowledging, “many landscapes have left their mark on me.”
...buted to the downfall of certain empires and traditions. In Segu, these historical events affected this family greatly in both positive and negative ways. The interest that Tiekoro took in the Islamic religion directly affected the other three brothers to be intertwined with a new religion, trade, or slavery. For these four brothers the quick expansion of Islam and trade lead them astray from their home and heart. One sequence of events directly contributed to the fate of his siblings but perhaps this “[m]isfortune is like a child in its mother’s womb: nothing can stop it being born. It grows invisibly stronger and stronger; its network of veins and arteries develops. Then one day it appears in a deluge of uncleanness, water and blood” (Conde 66).
English is an invisible gate. Immigrants are the outsiders. And native speakers are the gatekeepers. Whether the gate is wide open to welcome the broken English speakers depends on their perceptions. Sadly, most of the times, the gate is shut tight, like the case of Tan’s mother as she discusses in her essay, "the mother tongue." People treat her mother with attitudes because of her improper English before they get to know her. Tan sympathizes for her mother as well as other immigrants. Tan, once embarrassed by her mother, now begins her writing journal through a brand-new kaleidoscope. She sees the beauty behind the "broken" English, even though it is different. Tan combines repetition, cause and effect, and exemplification to emphasize her belief that there are more than one proper way (proper English) to communicate with each other. Tan hopes her audience to understand that the power of language- “the way it can evoke an emotion, a visual image, a complex idea, or a simple truth”- purposes to connect societies, cultures, and individuals, rather than to rank our intelligence.
Angeles, Los. (2009). African arts. Volume 28. Published by African Studies Center, University of California.
Hilāl, ʻAlī Al-Dīn. Islamic Resurgence in the Arab World. New York, NY: Praeger, 1982. Print.
Rahman, Fazlur. Islam & Modernity: Transformation of an Intellectual Tradition. Chicago: U of Chicago, 1982. Print.
Islam, a religion of people submitting to one God, seeking peace and a way of life without sin, is always misunderstood throughout the world. What some consider act of bigotry, others believe it to be the lack of education and wrong portrayal of events in media; however, one cannot not justify the so little knowledge that America and Americans have about Islam and Muslims. Historically there are have been myths, many attacks on Islam and much confusion between Islam as a religion and Middle Easter culture that is always associated with it. This paper is meant to dispel, or rather educate about the big issues that plague people’s minds with false ideas and this will only be touching the surface.
In the early 6th century, Muhammad introduced Islam into the Arab world, and asserted that there was only one true God. Islam demanded that believers obey God’s will and laws (Islamic Law, web). By introducing Isla...
Head, Bessie. “Snapshots of a Wedding.” Unwinding Threads: Writing by Women in Africa. Ed. Charlotte H. Bruner, et al. London: Heinmann Books, 1983. 157-161.
...ifferent shapes and materials were used by ethnic groups to match their beliefs and culture. In the major cities of Timbuktu, Gao and Djenne, mosques built in the 13th century displayed the emergence of Islam through Musa and others. These were made from rice husks, earth and water and lasted for hundreds of years.
Throughout the narrator’s elaborate life; he experienced love, friendship, and sickness; as well as many other things described in his book: Love in Exile. This book discusses the different cultures and personalities that the narrator observes, the love of the narrator’s life, Brigitte, and the life of Bahaa Taher in general and the kinds of cultures he experiences.