Powerful currents of religious revival and political and social reform swept nineteenth-century America. Many people expressed their radical religious and social ideals by creating or joining self-contained utopian communities. These utopianists challenged the existing social and economic order with alternative notions about religion, marriage, family, sexuality, property ownership, and wage labor. Between 1787 and 1919, approximately 270 utopian communities existed in the United States.
Our Lady of Victorian Feminism is about three nineteenth-century women, Protestants by background and feminists by conviction, who are curiously and crucially linked by their extensive use of the Madonna in arguments designed to empower women. In the field of Victorian studies, few scholars have looked beyond the customary identification of the Christian Madonna with the Victorian feminine ideal—the domestic Madonna or the Angel in the House.
Between 1880 and 1920, Muslim Sufi orders became pillars of the colonial regimes and economies of Senegal and Mauritania. In Paths of Accommodation, David Robinson examines the ways in which the leaders of the orders negotiated relations with the Federation of French West Africa in order to preserve autonomy within the religious, social, and economic realms while abandoning the political sphere to their non-Muslim rulers.
The London Missionary Society in Southern Africa, 1799–1999
· Historical Essays in Celebration of the Bicentenary of the LMS in Southern Africa
· Edited by John de Gruchy
Compiled to mark the bicentenary of the London Missionary Society in Southern Africa, this volume provides an assessment of the work and legacy of the Society, which played a critical role in the politics and societies of the subcontinent and whose leading figure—like David Livingstone, Robert Moffat, and John Philip—were major historical actors in their day.
Studies of the 1974 Ethiopian revolution have hitherto almost completely ignored religion, in spite of the commitment of a great majority of Ethiopian people to one or another religious tradition. Eide traces the journey from support for the revolution by the church leaders and local members to their suspected alliance with opposition forces.
In August 1986, Alice Auma, a young Acholi woman in northern Uganda, proclaiming herself under the orders of a Christian spirit named Lakwena, raised an army called the “Holy Spirit Mobile Forces.” With it she waged a war against perceived evil, not only an external enemy represented by the National Resistance Army of the government, but internal enemies in the form of “impure” soldiers, witches, and sorcerers.
Between 1961 and 1978, Muslim Fula immigrants from different West African countries became one of the most successful mercantile groups in Freetown, the capital city of Sierra Leone. African Entrepreneurship, published by Ohio University Press on December 31, 1999, examines the commercial activities of Fula immigrants and their offspring in Sierra Leone.
The devastating influenza epidemic of 1918 ripped through southern Africa. In its aftermath, revivalist and millenarian movements sprouted. Prophets appeared bearing messages of resistance, redemption, and renewal. African Apocalypse: The Story of Nontetha Nkwenkwe, A Twentieth-Century Prophet is the remarkable story of one such prophet, a middle-aged Xhosa woman named Nontetha.
Barbara Kreiger's intriguing narrative presents the account of Clorinda Minor, a charismatic American Christian woman whose belief in the Second Coming prompted her to leave a comfortable life in Philadelphia in 1851 and take up agriculture in Palestine. After her disappointment in a failed prophecy that the End of Days would take place in October 1844, Mrs.
In this fascinating piece of scholarly detective work, biblical scholar Savina J. Teubal peels away millenia of patriarchal distortion to reveal the lost tradition of biblical matriarchs. In Ancient Sisterhood: The Lost Traditions of Hagar and Sarah (originally published as Hagar the Egyptian), she shows that Hagar, the mother of Ishmael, was actually lady-in-waiting to the priestess Sarah and participated in an ancient Near Eastern custom of surrogate motherhood.
This interdisciplinary book focuses primarily on Sufism (“African Islam”), Islamism (“Islam in Africa”) and, in particular, on the interaction between these different forms of Islam. Previously, much interest has been concentrated on the critical Islamist views of Western or Western–influenced ideas and patterns of life, while the intra–Muslim relationship between Sufis and Islamists has attracted less attention.
Colonization, Violence, and Narration in White South African Writing
· André Brink, Breyten Breytenbach, and J. M. Coetzee
· By Rosemary Jane Jolly
The representation of pain and suffering in narrative form is an ongoing ethical issue in contemporary South African literature. Can violence be represented without sensationalistic effects, or, alternatively, without effects that tend to be conservative because they place the reader in a position of superiority over the victim or the perpetrator?
Robert Silverberg, whose work is well known to science fiction fans, originally published The Realm of Prester John in 1972. The first modern account of the genesis of a great medieval myth—which was perpetuated for centuries by European Christians who looked to Asia and Africa for a strong ruler out of the east—Silverberg's romantic and fabulous tale is now available in paperback for the first time.
In the case of Nigeria, scholarship on religious politics has not adequately taken into account the pluralistic context and the idealistic pretensions of the state that inhibit the possibility of forging an enduring civic amity among Nigeria’s diverse groups. Ilesanmi proposes a new philosophy or model of religio-political interaction, which he calls dialogic politics.
Goslee’s study maintains that Newman’s Anglican writing, although widely considered irrelevant to the main currents of the post-Enlightenment, in fact reinterprets Romantic transcendence within a uniquely dialogic paradigm. It is this paradigm, he argues, that critics need to explore as a link between sacred and secular domains within Victorian culture. Goslee’s own exploration is accomplished in three parts.