By Bruce S. Hall
The mobilization of neighborhood principles approximately racial distinction has been vital in producing, and intensifying, civil wars that experience happened because the finish of colonial rule in all the international locations that straddle the southern fringe of the Sahara wasteland. From Sudan to Mauritania, the racial different types deployed in modern conflicts usually hearken again to an older historical past during which blackness will be equated with slavery and non-blackness with predatory and uncivilized banditry. This booklet lines the improvement of arguments approximately race over a interval of greater than 350 years in a single very important position alongside the southern fringe of the Sahara wilderness: the Niger Bend in northern Mali. utilizing Arabic files held in Timbuktu, in addition to neighborhood colonial assets in French and oral interviews, Bruce S. corridor reconstructs an African highbrow background of race that lengthy predated colonial conquest, and which has persevered to orient inter-African family ever seeing that.
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Additional info for A History of Race in Muslim West Africa, 1600-1960
Antoinette Burton (Durham, NC: Duke University Press, 2003), 103–4; Frederick Cooper, “Conflict and Connection: Rethinking Colonial African History,” AHR 99, no. 5 (1994): 1516–45. 39 Cohn, Colonialism; Inden, Imagining India; See the discussion of these writers in: Bayly, “Caste,” 165–6. ws/blogs/ChrisRedfield 18 Introduction modernity during two hundred years of British domination. 40 Writers on Africa have often gone even further in their arguments about the colonial construction – or invention – of ethnicities (or “tribalism” as it is sometimes termed).
The commercial and scholarly elite in these and other towns created the space necessary to negotiate the cultural and linguistic differences between traders from North Africa on the one hand and those from sub-Saharan West Africa on the other. The traces of the literate culture of trade and Islamic scholarship provide the richest sources for reconstructing the history of this region. 4 Connected to North Africa and the larger Islamic world in an intellectual sense as the bearers and local producers of Islamic knowledge, Takruri scholars and merchants in the Sahel saw themselves as part of a larger, cosmopolitan Muslim world.
It is just empirically untrue that there was ever a single coherent form of racial thought that could stand as a nominal model for what “real racial thought” is. 12 David Nirenberg, “Race and the Middle Ages: The Case of Spain and Its Jews,” in Rereading the Black Legend: The Discourses of Religious and Racial Difference in the Renaissance Empires, ed. Margaret R. Greer, Walter D. Mignolo, and Maureen Quilligan (Chicago: University of Chicago Press, 2007), 73–4. 13 Two of the clearest examples are Michael Banton, Racial Theories (Cambridge: Cambridge University Press, 1987) and Ivan Hannaford, Race: The History of an Idea in the West (Baltimore: The Johns Hopkins University Press, 1996).
A History of Race in Muslim West Africa, 1600-1960 by Bruce S. Hall