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From: Chambi Chachage <chambi78@...>
To: "Wanazuoni" <
Wanazuoni@yahoogroups.com>
Date: Tuesday, April 9, 2013 2:46:17 AM GMT-0700
Subject: [Wanazuoni] Researching Religion (Dini) and Religionism (Udini)
Subject: [UDADISI: Rethinking in Action] Researching Religion (Dini) and
Religionism (Udini)
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>As the debates on 'religionism' (udini) continue to rage on in Tanzania it is
important to engage with diverse opinions and perceptions in an open manner. It
is also important to openly consult research findings from researchers with
different positions. Today we present Abdin Chande from Adelphi University. He
conducted his PhD fieldwork primarily in Tanga. His dissertation is downloadable
atÂ
http://scans.hebis.de/05/42/08/05420867_toc.pdf and
http://digitool.library.mcgill.ca/R/?func=dbin-jump-full&object_id=39277&local_b\
ase=GEN01-MCG02.Â
>
>
>"Religious issues, especially involving Islam and Muslims, being considered
too sensitive for public discussion in Nyerere’s Tanzania, the strategy
devised by him to deal with concerns affecting the Muslim community was to let
high ranking Muslim ministers in his government manage the problem. This
essentially meant that their task was to coopt Muslims to the
State’s political agendas. This was despite Nyerere’s continuous
insistence that Tanzania’s politics knew no religion. Not surprisingly,
therefore, during the period of Ali Hassan Mwinyi’s presidency (Nyerere’s
successor), Muslim activism came out in full force. Factors that have
contributed to Islamic activism in post-Nyerere Tanzania include: the
collapse of the one-party system, which allowed Muslims to organize and to
speak freely in the new multiparty environment of the 1990s (although no party
based on ethnic or religious affiliation was to be allowed to
function), the activities of external Islamic organizations, including Muslim
embassies (in sympathy with Muslim aspirations), in financing new
mosques, scholarships, dispensaries, and so on, and the importance of the
Islamic revolution in Iran at the end of the 1970s56. Both external
(global Muslim network) as well as internal factors explain why the 1980s and
1990s witnessed not only the intensification of organizational activities by
groups that were critical of BAKWATA, such as Warsha, BALUCTA/the Council of
Tanzanian Qur’an Reciters and others, but also public interfaith debates
by Muslim missionaries (UWAMDI) who engaged Christians on Bible-based
discussions" - Abdin Chande on MUSLIM-STATE RELATIONS IN EAST AFRICA UNDER
>CONDITIONS OF MILITARY AND CIVILIAN OR ONEPARTY
>DICTATORSHIPS
atÂ
http://mercury.ethz.ch/serviceengine/Files/ISN/96027/ichaptersection_singled\
ocument/b39e39ad-fdf7-4455-9d98-c9d4c7e801f4/en/10_muslim-state.pdf.>Find below references to some of his works from the Bibliography on Islam in
contemporary Sub-Saharan Africa by Paul Schrijver.
>
>
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>Chande, Abdin Noor (1992). Islam, Islamic leadership and
community development in Tanga, Tanzania, Ph.D. dissertation, McGill
University, 370 p.
>
>
>
>Chande, Abdin Noor (1993). “Muslims and modern education in Tanzania†,
Journal of the Institute of
>Muslim Minority Affairs 14:1/2, pp. 1-16.
>
>
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>Chande, Abdin Noor (1994). “Ulamaa and religious competition in a Mrima
town†, Islam et sociétés au sud du
>Sahara 8, pp. 43-51.
>
>
>Chande, Abdin Noor (1998). Islam, ulamaa and community development in
Tanzania: A case study of religious currents in East Africa, San Francisco,
>Austin & Winfield, 285 p.
>
>
>
>Chande, Abdin Noor (2000). “Radicalism and reform in East
Africa†, Nehemia Levtzion and Randall L. Pouwels
>(eds), The history of Islam in Africa,
>Athens, Ohio University Press,
>pp. 349-369.
>
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>--
>Posted By Blogger to UDADISI: Rethinking in Action at 4/09/2013 12:40:00 PM
>
>
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