Secularity and Muslim-Christian Relations in Uganda
The article reconstructs aspects of the secularizing project of the British colonial administration in Uganda by exploring how state regulatory practices in the field of Western school education set the conditions for two forms of religious difference: first, relations between Muslims as members of...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2024
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| In: |
Journal of religion in Africa
Year: 2024, Volume: 54, Issue: 3, Pages: 407-436 |
| Further subjects: | B
Secularity
B Religious Plurality B Muslim-Christian relations B politics of education B Uganda B religious governance B East Africa |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The article reconstructs aspects of the secularizing project of the British colonial administration in Uganda by exploring how state regulatory practices in the field of Western school education set the conditions for two forms of religious difference: first, relations between Muslims as members of a religious minority and the Christian majority, and second, dynamics among Muslims that transpired not only in leadership competition but also in controversies over education and proper religious practice. Focusing on the intersections between a state regulatory regime and the activities of Muslims who claimed religious and political leadership on behalf of other Muslims in the areas of Buganda and Bugisu, the article argues that these Muslim intellectuals mediated and contributed to the colonial administration’s production of Muslims as a religious minority. As articulators of Islam, they (re)formulated and debated the forms and purpose of Muslim education and partly novel understandings of proper religious practice, and what it means to be a modern, pious Muslim in the new colonial order. Their political aspirations were hampered, not only as a direct consequence of the colonial administration’s production of systematic inequalities between Christians and Muslims, but also as a result of the dynamics of intra-Muslim plurality. | ||
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