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No Country for Muslims? Modi Underestimated Indians’ Tolerance for Diversity

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What India’s Prime Minister forgets – and what the mass protests in Indian cities demonstrate – is that India’s secularist democracy has survived more than 70 years because Indians decided that religion was too personal and too precious to be left to the whims of the state.

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Just before Christmas, when thousands of Indians – both Hindus and Muslims – were protesting against a controversial new law that discriminates against Muslims, a court in Pakistan handed down the death sentence to Junaid Hafeez, a 33-year-old university professor who was found guilty of blasphemy. Hafeez had been accused of posting derogatory comments about the Prophet Mohammed on social media. His case is one among many in Pakistan where harsh sentences have been handed out to those perceived to be insulting Islam.

That same week, a court in the Kingdom of Saudi Arabia – Islam’s holiest land – sentenced five men to death for the murder of the journalist Jamal Khashoggi. Critics believe that the trial was a farce and the real perpetrators of the crime, including Saudi Prince Mohamed bin Salman, have got away scot-free. Khashoggi’s brutal murder in a Saudi consulate in Istanbul in October 2018 shocked the world and led many to point fingers at the repressive Saudi monarchy, which is known to torture and detain those opposed to it – and which seems to suffer no consequences for its inhumane treatment of dissidents, not even from Western nations that advocate democratic ideals to the rest of the world

There were no mass protests or riots in either Pakistan or Saudi Arabia – or even outside these countries – against what are undoubtedly flawed and extremely unfair justice systems. On the contrary, the Trump administration congratulated Saudi Arabia for the verdict against Khashoggi’s alleged killers, thereby whitewashing what was clearly a miscarriage of justice.

So the fact that Indians of all religions have risen against the Citizenship Amendment Act (CAA) is perhaps on indication of how resilient India’s democracy and secularist traditions are. The CAA is being opposed because it allows Hindus, Sikhs, Christians, Jains and Parsees who are in India illegally to acquire Indian citizenship if they can prove that they are being persecuted in Bangladesh, Pakistan or Afghanistan, all of which are predominantly Muslim countries. This privilege, however, is not extended to Muslims from these countries. This is viewed by many as grossly discriminatory and contrary to India’s constitution, which was founded on the principle that religion should not determine citizenship.

At least 25 people have been killed by security forces since the protests began, but Prime Minister Narendra Modi has shown no signs of reconsidering the wisdom of the Act; on the contrary he has become more defiant. This could be because, like Donald Trump, he believes he has a strong base that will support him and his policies no matter what. But that base, it seems, is crumbling in Modi’s case. The protests have not stopped; on the contrary, they are getting louder.

Moral high ground

Since independence in 1947, India has prided itself for not being like its neighbour Pakistan, which insisted on forming an independent state for India’s Muslims rather than being part of a united India where both Hindus and Muslims could co-habit peacefully. India held the moral high ground with respect to its neighbour, often boasting that despite being a Hindu-majority country, it had no issue with its sizeable Muslim minority. (There are currently roughly 200 million Muslims in India – almost the same number as the total population of Pakistan.) In fact, until Narendra Modi’s right-wing Hindu nationalist party took over in 2014, successive Indian governments have made it a point to woo and accommodate the nation’s Muslims.

The fact that Hindus in India are fighting to preserve Muslims’ rights is itself a testament to Indians’ tolerance and maturity – even among those who have historical grievances against the Muslim community. Although Muslims have lived in India before the advent of the Mughal Empire, which ruled over India from the 16th century to the mid-18th century, the Islamicisation of India is often attributed to the Mughal invaders/conquerors and their proselytising mission.

There is no doubt that Mughal culture has contributed enormously to the arts, architecture, culture and cuisine of India. Architectural marvels like the Taj Mahal, biriyani, kebabs, and the Urdu language are a legacy of India’s Mughal/Muslim heritage. But the Mughal Empire (which lost power after the East India Company and later the British Empire controlled large swathes of India) is also associated with atrocities, including forced conversions, which India’s Sikhs are acutely aware of as their religion is founded partly on resistance to Mughal hegemony.

Although Sikhism is often viewed as a reaction against Hinduism’s stifling and oppressive caste system, and its first guru, Nanak Devji, is remembered for fusing Islam with Hinduism, thereby creating a monotheistic religion that shunned the worship of gods and goddesses and that bequeathed more rights to women, Sikhs’ resistance to Islam has come to define their religion.

Distrust of Muslims is an instinct that is inculcated in Sikhs and Hindus from childhood, much like the way Kikuyus are taught to distrust Luos. When I was a child, my grandmother reminded me that many Sikh gurus, such as Guru Tegh Bahadur, were tortured or put to death by Mughal emperors for resisting forced conversions to Islam. The sons of Sikhism’s last guru, Govind Singh, were buried alive by the sadistic Emperor Aurangzeb in the late 17th century. Govind Singh formed the “Khalsa” (a militant group of disciples) to wage war against the Muslim rulers.

Northern India’s Sikhs and Hindus thus have an instinctive fear of Muslims that is based on a history where they – not the Muslim/Mughal invading armies – were the persecuted ones, a fact that neither the left nor the right in India is comfortable addressing, but which Prime Minister Narendra Modi and his Bharatiya Janata Party (BJP) have cynically tapped into.

What is happening in India is not your garden variety Islamophobia that emerged after 9/11 but a much deeper instinctive reaction that has its roots in Indian history. While the Mughal period in India is often seen as a golden age when beautiful buildings, poetry, dance forms such as kathak and other fine arts flourished, it is also viewed as a period of intense violence and cruelty. While Mughal emperors like Akbar the Great (who married a Hindu woman) are lauded for fostering harmony between the sub-continent’s largely Hindu population and the Muslim rulers, the atrocities committed by some Mughal emperors has also marred their reign. These atrocities shaped the formation of religions like Sikhism. Yet, the Sikh community’s religious leaders were among the first to oppose the CAA.

A “pure” India

The violence that characterised the Mughal Empire, especially in the 17th century, was reenacted again in 1947 when India attained independence and when millions died or were displaced when the new country Pakistan was born and the Indian subcontinent was partitioned. My ancestral family home in Lahore became part of Pakistan. This is a wound that my great grandparents and grandparents harboured for years.

And yet, India’s Muslims who did not cross the border to live in Pakistan in 1947 have rarely felt like they do not belong to India. Hindu temples sit comfortably next to mosques in most Indian cities as do cathedrals and synagogues. That was the beauty of India…until Modi came along, and told Hindus that India belongs to them and them only.

Modi and his BJP party exploited Hindus’ instinctive distrust of Muslims. The Rashtriya Swayamsevak Sangh (RSS), a militant Hindu organisation formed in 1925 and which Modi belongs to, has an agenda to “purify” India, much like Adolf Hitler sought to “cleanse” Germany. In the 1940s, as World War II was raging in Europe, the RSS leader MS Golwalker spoke of an exclusively Hindu nation: “Ever since that evil day, when Moslems first landed in Hindustan [India], right up to the present moment, the Hindu Nation has been gallantly fighting to take on these despoilers. In Hindustan, land of the Hindus lives and should live the Hindu Nation…”

He then went on to extol the virtues of Nazism: “To keep up the purity of its race and culture, Germany shocked the world by her purging the country of the Semitic races – the Jews. Race pride at its highest has been manifested here, a good lesson for us in Hindustan to learn and profit by.”

In January 1948, five months after India’s independence, Nathuram Godse, a member of the RSS, assassinated Mohandas (Mahatma) Gandhi, who the RSS viewed as being sympathetic towards Muslims.

In an article published in The Caravan and adapted from a lecture she gave in New York last year just before the protests in India began, the Indian activist and writer Arundhati Roy stated:

If Nazi Germany was a country seeking to impose its imagination onto a continent (and beyond), the impetus of an RSS-ruled India is, in a sense, the opposite. Here is a continent seeking to shrink itself into a country. Not even a country, but a province. A primitive, ethno-religious province…That it will self-destruct is not in doubt. The question is what else, who else and how much else will go down with it.”

To understand the depths of Modi’s fascist tendencies, we need not go very far in time. In the six years he has been Prime Minister, he has taken the country down a path that will not go down well in history.

A few recent examples: In November last year, Modi’s government revoked the overseas citizenship of journalist Aatish Taseer on the pretext that Taseer’s father was a Pakistani. Taseer, who grew up in India with his Sikh mother, but who is now a British citizen, had written a cover story in May 2019 for TIME magazine that described Modi as “India’s Divider In Chief”. The revocation of his overseas citizenship (which is extended to individuals who can prove that they have Indian ancestry or who once held Indian citizenship, and which allows one to travel visa-free to India) was clearly an act of retaliation by a leader who does not take criticism lightly.

In August 2019, Modi’s government annexed Jammu and Kashmir by repealing Section 35A of the Indian constitution, which gave the former princely state semi-autonomous status. This act was viewed by the state’s Muslim majority as a direct attack on them and their territory, akin to what Vladimir Putin did in Crimea. Jammu and Kashmir has been a front line state caught between the crossfire between Indian and Pakistani armies for years. The current and previous governments have often viewed it as harbouring terrorists sympathetic to Pakistan, even though the residents have argued that they have no desire to be part of either India or Pakistan.

Violence against Muslims has also risen under Modi’s regime. According to news reports, more than a hundred Muslims have been killed by Hindu mobs since 2015.

What Modi forgets – and what the mass protests in Indian cities demonstrate – is that India’s secularist democracy has survived more than 70 years because Indians decided that religion was too personal and too precious to be left to the whims of the state. Most Indians recognise that their country’s strength lies in its religious and cultural diversity. If India had gone the Pakistan way, there would be rivers of blood everywhere, like those that flooded the India-Pakistan border at independence when Muslims, Hindus and Sikhs crossing the border were slaughtered in the hundreds of thousands in revenge attacks. Few Indians want to go down that road again.

What Modi and his government have done may appeal to the anti-Muslim instincts of India’s non-Muslim majority, but it goes against the grain of how Indians (except members of the RSS and its offspring the BJP) perceive themselves and their country. With economic growth rates sharply dropping in India currently, it is only a matter of time before the protestors’ anger against the government’s anti-Muslim stance turns into widespread disaffection.

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Rasna Warah is a Kenyan writer and journalist. In a previous incarnation, she was an editor at the United Nations Human Settlements Programme (UN-Habitat). She has published two books on Somalia – War Crimes (2014) and Mogadishu Then and Now (2012) – and is the author UNsilenced (2016), and Triple Heritage (1998).

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Dark Money: Pandora Papers Show UK Must Tackle Its Corruption-Enabling Industry

As long as we have countries that are willing to receive these illicit monies, then it [corruption] will keep happening

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The new head of the Word Trade Organization has delivered a damning critique of Britain’s supposed fight against international corruption, accusing the UK of harbouring a “cottage industry” of financial enablers who cater to corrupt public officials overseas.

Ngozi Okonjo-Iweala, who was appointed WTO director-general in March and has twice served a Nigeria’s finance minister, said the Pandora Papers showed how UK bankers, lawyers and estate agents help corrupt officials and wealthy individuals in her home country — and in other graft-blighted nations — invest in expensive London real estate through anonymous offshore shell companies.

Delivering the 2021 anti-corruption lecture for Transparency International UK, Okonjo-Iweala earlier this week said: “When public monies are stolen, they are often sent abroad to countries not generally thought of as corrupt, where a cottage industry exists of bankers, lawyers, accountants and others, who launder and sequester the ill-gotten funds.”

She added: “The Pandora Papers — like the Panama Papers before them — shed light on this shadow economy of tax avoidance, luxury homes and shell companies.”

Okonjo-Iweala has for decades been a pioneering campaigner on anti-corruption and transparency issues, both in Nigeria and internationally. For her efforts, she has received death threats and, in 2012, her mother was briefly kidnapped.

In October, Finance Uncovered and Premium Times published the results of its investigation into wealthy Nigerians who anonymously owned UK property. The investigation was based on thousands of leaked shell company documents from the Pandora Papers, Panama Papers and other data sources.

It identified 233 houses and apartments in the UK — worth £350m at current property prices — which had been secretly bought by 137 wealthy Nigerians using 166 anonymous offshore shell companies.

Among those found to have invested in UK property were a senior manager at the Nigerian Ports Authority, one of the longest serving members of Nigeria’s House of Representatives, a former finance commissioner for Lagos State and a major government contractor in the power generation industry.

It is not illegal to secretly buy UK property through anonymous offshore shell companies and documents reviewed by Finance Uncovered found no evidence that funds used to buy UK property amounted to proceeds of corruption or other criminality. In fact, many UK enabler firms routinely advised their Nigerian clients to invest in UK property through offshore companies in order to legally avoid tax.

Also among the real estate identified by Pandora Papers journalists were five UK properties linked to Nigeria’s former aviation minister Stella Oduah — a onetime cabinet colleague of Okonjo-Iweala who is now the subject of corruption charges in Nigeria, which she has denied.

So too were several London properties that, according to U.S. court filings, were bought by oil tycoons allegedly as bribes for the benefit of Diezani Alison-Madueke, then Nigeria’s minister for petroleum resources and yet another former cabinet colleague of Okonjo-Iweala.

Alison-Madueke was arrested in London by UK law enforcement officers in 2015 but has denied wrong-doing. No charges have been brought but investigations into her affairs remain ongoing.

As well as naming several otherwise hidden property investors, Finance Uncovered and Premium Times published further details concerning Nigerians investing in UK real estate in the form of an interactive map.

One in six of the 233 UK properties identified by Finance Uncovered and Premium times were owned by anonymous offshore companies that were once the subject of law enforcement interest — including search warrants, freezing orders, money laundering investigations and suspicious activity reports.

Since 2016, the UK government has been promising to introduce a public register of who owns offshore companies that have bought residential property in Britain. However, ministers have failed to bring the necessary legislation before parliament.

Instead, Prime Minister Boris Johnson has fast-tracked other measures, such as the introduction of eight freeports, which many experts say could increase the flow of dark money to the United Kingdom.

Okonjo-Iweala said she was surprised that findings from the Pandora Papers had not yet generated more impact, suggesting the pandemic crisis may have drawn political attention away. However, she added: “Refusing corruption will be an important part of building back better our economies and societies, so it is an issue we cannot afford to neglect.”

In particular, she called on the UK and other countries that have become well-known destinations for corrupt and laundered funds to provide more efficient means for repatriating stolen assets.

She added: “I think real estate is really the key. There is a huge amount in the UK, in France, in Switzerland, all these countries. And not very much is being done about it, still today.”

In a further challenge to developed countries, she suggested one way to restrict corrupt money flows would be to outlaw anonymous shell companies. “You should challenge lawyers to stop all this helping tax evasion and shell companies. Why don’t we outlaw shell companies? If you want to put money or assets somewhere, put them under your name. Why do you create a shell company and hide all these things?”

Praising the work of Transparency International, Okonjo-Iweala also suggested NGO groups could do even more to help pressure developed countries into anti-corruption measures. Specifically, she suggested TI’s widely-cited Corruption Perceptions Index — which ranks countries in order of the perceived propensity for corruption — should be complemented by a second index that ranked the countries that received proceeds of corruption.

“As long as we have countries that are willing to receive these illicit monies, then it [corruption] will keep happening,” Okonjo-Iweala said. “So that’s why I have been pressing TI that, please, let’s start an index. We need an index of countries that receive corrupt funds. Let’s rank them, and see who is at the top, who is second, who is third. That will help us get a hold of all this because I’m sure no one will want to be listed like that.”

A long-standing campaigner on anti-corruption, Okonjo-Iweala used her time in a previous post at the World Bank, to help set up the Stolen Assets Recovery initiative (StAR), a measure designed to help developing countries retrieve funds stolen by kleptocratic regimes. That initiative followed on from her tireless pursuit through the courts of money looted from Nigeria by Sani Abacha, the country’s military dictator from 1993 to 1998.

Okonjo-Iweala, 67, was appointed as director-general of the WTO in March, becoming the first woman and first African to lead the organisation. Earlier, she had two spells as Nigerian finance minister, though most of her career was spent at the World Bank. She has also held board positions at Standard Chartered Bank and at Twitter.

The Pandora Papers is a leak of almost 12 million documents, largely made up of administrative paperwork from the archives of 14 law firms and agencies that specialise in offshore company formations.

The leak was obtained by the International Consortium of Investigative Journalists and seen by more than 600 journalists, including reporters at Finance Uncovered and Premium Times, as part of an investigation that took many months and spanned 117 countries.

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Sino-African Relations: Cooperation or a New Imperialism?

The relationship between Africa and China hinges on the question of cooperation and development. Kristin Plys, Amenophis Lô and Abdulhamid Mohamed ask if we should celebrate this relationship as the South-South development that the Global South dreamed of in the mid-20th century, or are contemporary Africa-China relations a new imperialist dynamic?

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Author and activist, Vijay Prashad elucidates in The Darker Nations, the ‘Third World’ is not a place, but a political project. In the mid-twentieth century, at the height of US hegemony, the Global South imagined political, economic, and social emancipation. One important incarnation of this was the Bandung Conference in 1955 where representatives of 29 newly independent Asian and African states met to promote what is now termed, South-South cooperation, in other words, the idea that African and Asian states could come together for economic and cultural cooperation and together oppose colonialism and imperialism.

Bandung was eventually institutionalized in the Non-Aligned movement, a forum that opposed US and Soviet intervention in the Global South. Non-alignment was not without its critics, however. Muammar Qaddafi of the non-aligned movement said, “The world is made up of two camps: the liberation camp and the imperialist one. There is no place for those who are non-aligned. We are not neutral and totally aligned against the aggressor… Long live the liberated. Down with imperialism.” As he saw it, the Global South was not comprised of states who were beholden to US imperialism, states who were beholden to Soviet imperialism and states that opposed either influence. For Qaddafi, there were only those states who are against imperialism and for liberation and those states that are imperialist.

Our understandings of contemporary imperialism, however, are shaped by the lived experiences of US hegemony and the particular way in which it supplanted European colonial rule with new dependent relationships of exploitation of the same character but through new forms of politico-economic relationships between the United States and the Global South. But with the crisis of US hegemony starting in the 1970s, and now with a more pronounced global crisis since 2008, of, perhaps, the capitalist world-system itself, imperialism as we know it will also necessarily change. Forms of power and hierarchy need to be remade so that they can continue as they lose moral authority.

The United States has lost its moral authority for global rule providing openings for a new hegemonic power to emerge and lead the world-economy in overcoming the current crisis. For example, in the transition from British hegemony in the 19th century to US hegemony in the 20th, imperialism persisted, but the form it took changed. Formal colonialism lost its moral authority leading to the important development of flag independence across much of the Global South. But in the absence of formal political rule through colonialism, the United States innovated new articulations of imperialism during the Cold War and beyond.

Any new hegemon, as part of its rule, must convince the rest of the world that it is acting in the best interests of the inter-state system. Part of the establishment of that consent to rule entails forming dependent relationships with the Global South that appear to be in the best interests of the Global South. With the rise of a new world-hegemon, imperialism must necessarily be remade to look like aid, cooperation, and solidarity. This helps the rising hegemon establish a global moral authority as it appears to be acting in the moral interests of the entire world economy. In these phases of world-history where a new hegemon is on the rise, it is critically important that we distinguish true South-South cooperation that has the potential for national liberation from a new incarnation of imperialism in its guise.

Authoritarianism and exploitation

When we examine this distinction between South-South cooperation and contemporary imperialism on the ground, it is essential to examine the local political conditions that create an imbalance of power. Therefore, we must better understand the contemporary dynamics of African sovereignty.

While the 21st century began with revolutions to oust decades of postcolonial authoritarian rule in Egypt, Tunisia, Sudan, and elsewhere, these efforts were short lived. Counter-revolutionary forces, particularly those led by right-wing nationalists and conservative religious leaders too often became the eventual beneficiaries of toppled authoritarian regimes. In recent years we have witnessed more counter-revolutions and coups across the continent, in Chad, for example. States succumbing to authoritarianism have become more prevalent and we seldom observe revolutions that have been successful at installing long lasting democratic states committed to promoting the interests of African people.

In this fraught context of authoritarian rule across the continent, it has been easier for imperialists to usurp African sovereignty. Just as European and North American states have found authoritarian rule in Africa more amenable to their politico-economic interests so too has the Chinese Communist Party. In Zambia, copper mining accounts for 65% of the country’s export earnings. Most of the mines are owned by the Chinese state, though a few are mining companies with headquarters in Canada. Foreign mining companies have been able to create pockets of Chinese state sovereignty within Zambia where labour laws are notoriously lax, wages low, accidents and deaths of workers, prevalent. When workers have combined and protested these conditions, they have been met with violence, not from the Zambian state, but from Chinese management who has met workers’ demands by deploying violence without consequence. In 2010, a manager at the Collum Mine shot and killed 13 workers who organised against poor safety standards.

The Lamu Project to build a deep-water port connecting East Africa to Asian export markets is another example of loss of sovereignty. Initially, the Lamu port was to be funded jointly by the Kenyan, Ethiopian and South Sudanese states but because of funding issues and occasional attacks on port construction by Al-Shabaab, Kenyan Defense Forces sought loans from China which were supported through the ‘Maritime Silk Road’ programme, a policy to not only aid China in gaining further access to African resources and markets but also enable the Peoples Liberation Army Navy to establish a counter-terrorism base in Northern Kenya. Ports are crucial to African development as 90% of East African exporters depend on seaports to remain viable, but if Kenya defaults on the debt they have incurred, which seems likely, the Lamu port will soon become yet another space of Chinese state sovereignty in sub-Saharan Africa.

Land grabbing through creating pockets of Chinese state sovereignty and through control of strategic assets has helped China obtain cheap natural resources needed for industrial production, while railroads, other infrastructure, along with access to seaports allows for the extraction of these resources from Africa. Regime change has not been successful in disrupting this dynamic because the movements for regime change have mostly focused on ousting political leaders, but as a result of European and North American imperialism and also through the support of the domestic bourgeoisie, sovereignty in most African states rests with the military. Recent revolutions have done little to disrupt that dynamic or to create states that will serve the interests of its people.

Return to a Pan-African internationalism

There is a difference between globalization done on the terms of more powerful states, and a horizontal internationalism based on solidarity. Africa-China relations in and of themselves could bring great benefit to both regions, but as long as there remains a power differential in African states’ individual dealings with China, it will remain a tie that will ultimately result in economic benefit for China and the exploitation of Africa. One possible solution could be to have negotiations around Chinese development projects in African states done as a regional bloc through a Pan-African union rather than country-by-country.

But beyond this, what we, as an internationalist left can do is decentre the role of the state in Africa-China relations. If civil society and leftist groups in both China and across the African continent could work together across borders it could put pressure on states to realise common social injustices in both China and various African contexts such as the importance of opposing authoritarian regimes that fail to serve the best interests of the people and promoting workers’ rights through a labour internationalism. We can also envision linkages between other Chinese and Pan-African civil society organizations around issues common to the African and Chinese contexts.

Frantz Fanon famously described the ‘Third World project’, as a rejection of the goal of ‘catching up’ to Europe and North America, and instead, saw as its primary goal to innovate a new way of thinking. Fanon believed in the creativity of revolutionary Pan-Africanism and the Global South, that new forms of politics could be envisioned and enacted that would provide solutions to the longstanding social problems.

Internationalism from below

There’s a tendency within the Global North left to see any political development that opposes Western dominance as something to celebrate. But in thinking through the complexity of contemporary Africa-China relations it is evident that we need to be more discerning about the dynamics of power involved in movements that may claim to be South-South cooperation and/or anti-Western. They may yet be an embodiment of the unequal power dynamics and politico-economic exploitation we stand firmly against.

Propaganda, both from the West, and from China, obscures the power dynamics at play on the ground in Sino-African relations. The ability of propaganda to muddy our understanding of the dynamics at play makes organizing around these issues particularly difficult and controversial. But we need to remember, as Pan-Africanists based in Canada or anywhere else for that matter, that just because something is anti-West doesn’t make it liberatory. We need to be thoughtful and discerning in how we think about power and history in our contemporary context.

The central issue facing us going forward with this conversation is how we can pay closer attention to the dynamics of power in politico-economic relations between states without falling into the Sinophobic tropes of most Western states, but also recognising that there is not an equal and symbiotic relationship between African states and Chinese developmentalism.

Perhaps the first step is, instead of celebrating the ties between an authoritarian Chinese state and non-democratic regimes across Africa, we should instead think creatively about what we can do to build more liberatory South-South cooperation between civil society and left movements in Africa and China. Through these common goals of fighting shared social struggles, a truly horizontal Afro-Asian solidarity can be envisioned and enacted.

This article was published in the Review of African political Economy (ROAPE).

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African Epistemic Self-Affirmation Is the Ultimate End of Decolonization

Islamic scholarship in Africa and the meaning and end of decolonization in the work of religious studies scholar, Ousmane Kane.

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During the 2018 Miriam Makeba keynote address to the General Assembly of the Council for the Development of Social Science Research in Africa (CODESRIA), the largest and oldest pan-African body of African scholars, Professor Ousmane Kane told his peers that they needed to take religion seriously. This entreaty expressed a basic idea and an urgent project. The idea was that social science, having been elaborated through the secular-modern separation of the spheres of life, has relegated “religion” to the domain of the marginalized specialist. In contrast to the political, the economic, and the sociocultural, religion has become a matter of individual belief and practice within the regime of expertise that governs life globally.

This regime has sometimes been called coloniality. Kane, who teaches at Harvard Divinity School, proposed, however, that all social science needs to consider religion if it is to truly understand contemporary Africa and its problems, implying that in Africa, religion is no private matter. “Religious developments in Africa deserve serious attention from African intellectuals, and especially pan-Africanists,” he said. The developments to which Kane referred might be summarized as the emergent publicity of religion, the decentralization (and/or erosion) of authority, and the integration into global networks throughout the African continent. This emergence has proven modernization and development theory to be patently false; religion has not eventually disappeared or become irrelevant for public life. In short, African theory needs to catch up to Africans in their decolonization of the mind and spirit.

The publication of Islamic Scholarship in Africa: New Directions and Global Contexts, edited by Kane, adds to a growing wave of academic work on the histories, cultures, and meanings of Islamic thought in Africa. It features established and emerging voices of the field that takes on the project of overturning many long-held fictions about Africa in the modern imagination. African historicity and mobility, dynamics of orality and literacy, evolving Islamic education, and popular vernacular poetic expression are themes that frame a diverse set of contributions that offer a fair representation of the major issues of the field.

Alongside recent monographs, edited volumes, and translations Islamic scholarship in Africa explores a robust and active field. It is a work that is current, forward-looking, engaged with global issues and directed to a general audience. The bibliography is broad and the glossary of terms are of benefit to the non-specialist. Given that the individual essays in this volume reflect many distinct research agendas, sites, and objects of inquiry, I will not attempt to summarize their contents. Instead, I focus on the broader issue of the decolonization of knowledge flagged for the reader’s attention in both Kane’s introduction and the conclusion by the former executive secretary of CODESRIA, Ebrima Sall.

Questions of decolonization

Sall situates the volume, along with the broader proliferation of academic works on the topic, within CODESRIA’s now decades-long project to bridge knowledge divides within Africa. These divisions are defined by differences in research language, intellectual training, and presumed racial identity. In particular, Kane’s research agenda to recognize the intellectual contributions of Muslim African scholars actualized many of the Pan-African principles of the organization. His Non-Europhone Intellectuals, published as a CODESRIA working paper in 2003, set forth the terms for a new field that would eventually come to be known as Timbuktu Studies. This field has solicited interest and support from international foundations, African governments, and a global network of university-based researchers.

We might ask, however, how does this interest in Islamic scholarship sit in relation to African studies more broadly? The objections that followed Kane’s keynote in 2018 highlight some common resistance to this work. The responses from the floor, as I recall them, were somewhat predictable. Some asserted that Islam was not modern. Others found that the neglect of African traditional religions by Kane was an inexcusable lapse. For them, if social science is to take religion seriously in Africa, it should be truly African religions upon which they must focus their seriousness. Islam and Christianity, they argued were either copies of originally African ideas or antagonistic to what was authentically African. “African” for them, it seems, meant autochthony. It meant differences from other geo-racial types and their specific religiosities that are ultimately products of colonization. These objections were predictable because they form opposing positions, based as much on epistemic commitments as points of view that frame the problem of religion in Africa. Kane and others have responded to such ideas exhaustively.

For example, Islam, from its origins, has been African, from the first hijra, or exodus, to Abyssinia through to the very rapid spread to Fustat, or what is now Cairo, and then with the history of the mostly peaceful and gradual spread of Islam in West Africa. And yet, the idea of Islam’s coloniality, if we can stretch the term so thin, persists. Much like the ideas about primordial African orality, they form discursive structures that seem impervious to empirical invalidation. It is indeed an old idea that West African Muslim scholars have been refuting since at least the 17th century Timbuktu scholar Ahmed Baba, and echoed in the 20th century by Senegalese polymath Shaykh Musa Kamara. Perhaps, that is a good thing for the future of the field.

All of this being said, one wonders beyond the scope of Islamic Scholarship in Africa, how might Timbuktu Studies deal with some of the thornier issues that have emerged in the long history of developing an epistemological alternative. Specifically, I am thinking here of the field’s relation to the older project of the Africanization of knowledge, which sought to consider Africa in indigenously African terms and the Islamization of knowledge/Islamic social sciences, which sought to establish modern social scientific method on Islamic foundations. Is the study of Islamic scholarship in Africa simply a continuation, an evolution of these two separate projects, or does their convergence make a qualitative leap that makes it distinct and uniquely promising? There might also be a generative encounter between Timbuktu Studies with Critical Muslim Studies such as that coming out of South Africa, emanating as it does from post-Rhodes debates on decoloniality.

Decolonization has become a big tent, a broad term enveloping many meanings, a concept that approaches protean status. Much like “religion” and “modernity” it bears different significations that correspond to conflicting epistemological, disciplinary, and political commitments—each one ultimately seeking different objectives. For a radical, anti-historical but utopian decolonial project, Islamic Scholarship in Africa might not satisfy the performance of rupture. However, this volume is vital if one is willing to agree with Sall and Kane, as I do, that African epistemic self-affirmation is the ultimate end of decolonization.

This post is from a partnership between Africa Is a Country and The Elephant. We will be publishing a series of posts from their site once a week.

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