책 읽는데 오만년, 글 쓰는데 몇 시간. 그치만 아까워서 올려봄.
Peterson, Brian James. Islamization from below : The Making of Muslim Communities in Rural French Sudan, 1880-1960. New Haven: Yale University Press, 2011.
Reviewed by Hyewon Hong
The book's research focus and thesis are compelling, as they identify a unique niche of Islamization in rural French Sudan. Traditionally, the spread of Islam has been understood as primarily driven by trade networks and urban centers. Peterson’s shift in focus to rural areas is particularly noteworthy, especially considering the dearth of archival sources and visible traces of historical documentation. Moreover, previous studies have largely emphasized Muslim traders and prominent shaykhs within Sufi brotherhoods as the main agents of Islam’s spread in West Africa, reflecting a top-down perspective. In contrast, 'Islamization from below,' led by subaltern agents such as slaves and migrant workers, introduces a significant paradigm shift in Islamic studies. Given the volatility and elusiveness of these subaltern agents, the author's extensive use of oral sources in addition to the archival sources gains renewed attention. Therefore, uncovering the Islamization process in rural West Africa, driven by the roles of returning slaves and migrants, is both an ambitious and successful endeavor.
This study brings together multiple disciplines, including Islamic studies, labor history, migration history, and colonial history. While its primary focus is on the multigenerational process of Islamization in French Sudan, particularly in the district of Buguni, it also offers rich insights into the region’s political and social dynamics, from the war of Samori and the arrival of French colonial rule to the post-colonial period. By examining local, district-level history, the monograph reveals the complex interplay between societal change and religious transformation. It explores the displacement of slaves and refugees during the war of Samori, the economic and social drivers of migration, kinship and religious networks along migration routes, and the development of key industries such as gum trade, gold mining, and cocoa plantations. It also covers the abolition of slavery, followed by the end of forced labor and indigénat. Each of these factors adds depth to the social history, offering a well-rounded context for understanding religious change in West Africa.
Another strength of this study is its in-depth and impartial examination of the interaction between the traditional local belief, bamanaya, and newly introduced Islamic practices. Through a nuanced analysis, the study illustrates how Islamization not only coexisted with local traditions but also adapted to, compromised, or conflicted with them, depending on the context. It goes beyond viewing Islamization as purely ritualistic or ceremonial, showing how it permeated daily life, reshaping local customs, cultural values, and social relationships. This process led to the development of hybrid forms of belief, underscoring both the resilience of traditional practices and the fluidity of religious change in the colonial context. By capturing these complexities, the study presents Islamization as a multifaceted transformation that was intricately woven into the social and cultural fabric of the region.
Additionally, the study captures the subtle interactions between colonial rule and religious transformation by analyzing how colonial administration and legal systems both restricted and, at times, facilitated the spread of Islamization. As Peterson notes, French policy toward Islam was traditionally driven by a fundamental fear of Islamic orthodoxy of the Arab world, leading to the assumption that the French consistently sought to curb the spread of Islam and prevent connections between Islam Noir and the more orthodox forms in Cairo and Mecca. However, this book reveals that the French colonial administration unintentionally facilitated Islamization through two key mechanisms: the employment of Muslim functionaries and the process of the colonial census. The latter is particularly intriguing, as it allowed local populations to publicly declare their religion, reinforcing their Muslim identity. By reading beyond the census figures and examining the broader context in which they were conducted, the study offers a compelling analysis of how Islamization advanced under colonial rule. Peterson also demonstrates a remarkable talent for interpreting the unseen, using the absence of colonial records—such as frequent notations of 'nothing to report'—as evidence of the colonial authorities’ failure to recognize the grassroots changes occurring beneath the surface.
Despite these notable strengths, the book has a clear weakness in its organization and structure. As noted in our discussion, the later chapters display an unusual chronological overlap, prompting readers to question why certain years are repeated or revisited. While this approach might be attributed to the intergenerational nature of the religious transformation under study, it would have been more effective if the author had explicitly explained the rationale behind this chronological arrangement. Additionally, the background information—such as the political and social landscape of the region—sometimes overshadows the book’s primary focus on religious transformation, making it seem as though the research is driven more by orally obtained information and that religious transformation is merely one of the many societal changes rather than the central theme. The book is also repetitive at times, with similar content recurring throughout. For instance, the discussion of women’s roles in migration and religious transformation appears repeatedly, creating the impression that the author is overly concerned with emphasizing gender equality in his narrative.
I also have some observations about the book's content and underlying logic. One of its central arguments regarding the process of Islamization is the role of returning slaves, migrants, and tirailleurs in encountering new ideas, cultures, and religions. These individuals engaged with Islam through interactions within their masters’ households, dependence on religious networks during migration and employment, and interactions with comrades-in-arms, ultimately “returning with prayer”—a key mechanism for the spread of Islam in rural areas. However, the author at times appears to romanticize the experiences of dislocation, migration, and movement, presenting them as a linear progression toward adopting and disseminating Islam. This portrayal risks oversimplifying the complex and often multifaceted realities of these agents’ experiences, potentially overlooking the ambivalence, resistance, or adaptations that frequently accompany such processes. More explicit acknowledgment of these complexities, even briefly, could have enriched the analysis while still preserving the book’s primary focus on Islamization.
While I recognize the limitations of critiquing what a book does not address, I must note the limited attention given to Islamic law and related legal practices, despite some coverage of legal matters. The book discusses changes in marriage customs and the weakening of chieftaincy authority, including both judicial and administrative powers, suggesting that Muslim influence may have contributed to these shifts. It is well known that French civil law governed public and civil affairs, while Islamic law regulated private matters such as marriage, inheritance, and family life. Although the study centers on the colonial era, it does not adequately explore the contestation or negotiation between these legal systems—Islamic law, French civil law, and traditional law. A more in-depth examination of these legal dynamics could have provided a more nuanced understanding of the relationship between religious and legal transformation in the region.
Regarding methodology, the author’s combination of archival research and fieldwork is particularly effective for this type of study, which cannot be adequately addressed through archival sources alone. He demonstrates a diligent effort to uncover as many colonial records as possible, conducting a thorough examination of the documents he found. Additionally, his fieldwork spanned a reasonably extended period, allowing for intimate interviews with a substantial number of villagers and Islamic clerics. However, the study frequently relies on direct quotations from oral interviews, which at times feels excessive, with insufficient analysis or interpretation to provide greater depth to these accounts. A more comprehensive analysis, coupled with a unifying framework that connects the individual interviews, would have greatly benefited the study. Such an approach could provide a clearer synthesis of the oral accounts, offering a more cohesive interpretation of the findings.
The unit of analysis is crucial in historical research. While this study focuses on the district of Buguni as its primary unit of analysis, it raises broader concerns about generalization. Specifically, it is unclear whether certain observed features are unique to Buguni’s context or whether they can be applied to the wider West African experience. This challenge is not exclusive to this study; it reflects a broader issue in both historical and area studies, where the findings from localized research often risk being overgeneralized, potentially overlooking regional variations and complexities. Addressing this tension more explicitly could have strengthened the study, making it clearer whether the findings are context-specific or representative of a broader trend.
In Islamization from Below, Peterson offers a fresh perspective on the spread of Islam in rural French Soudan, challenging traditional top-down narratives and emphasizing the role of subaltern agents like returning slaves, migrants, and tirailleurs. By combining archival research with extensive fieldwork, he presents Islamization as a complex, grassroots process that is deeply embedded in local social dynamics, making a significant contribution to Islamic studies, West African history, and colonial studies. However, the book has limitations, including issues of organization, occasional repetition, and insufficient exploration of legal dynamics and regional generalization. Despite these shortcomings, the study successfully illustrates the intricate relationship between social change and religious transformation, positioning Islamization as a key aspect of the evolving colonial landscape. Overall, Peterson's work is both ambitious and significant, offering valuable insights while setting the stage for further research on the nuances of religious change in West Africa.
Peterson, Brian James. Islamization from below : The Making of Muslim Communities in Rural French Sudan, 1880-1960. New Haven: Yale University Press, 2011.
Reviewed by Hyewon Hong
The book's research focus and thesis are compelling, as they identify a unique niche of Islamization in rural French Sudan. Traditionally, the spread of Islam has been understood as primarily driven by trade networks and urban centers. Peterson’s shift in focus to rural areas is particularly noteworthy, especially considering the dearth of archival sources and visible traces of historical documentation. Moreover, previous studies have largely emphasized Muslim traders and prominent shaykhs within Sufi brotherhoods as the main agents of Islam’s spread in West Africa, reflecting a top-down perspective. In contrast, 'Islamization from below,' led by subaltern agents such as slaves and migrant workers, introduces a significant paradigm shift in Islamic studies. Given the volatility and elusiveness of these subaltern agents, the author's extensive use of oral sources in addition to the archival sources gains renewed attention. Therefore, uncovering the Islamization process in rural West Africa, driven by the roles of returning slaves and migrants, is both an ambitious and successful endeavor.
This study brings together multiple disciplines, including Islamic studies, labor history, migration history, and colonial history. While its primary focus is on the multigenerational process of Islamization in French Sudan, particularly in the district of Buguni, it also offers rich insights into the region’s political and social dynamics, from the war of Samori and the arrival of French colonial rule to the post-colonial period. By examining local, district-level history, the monograph reveals the complex interplay between societal change and religious transformation. It explores the displacement of slaves and refugees during the war of Samori, the economic and social drivers of migration, kinship and religious networks along migration routes, and the development of key industries such as gum trade, gold mining, and cocoa plantations. It also covers the abolition of slavery, followed by the end of forced labor and indigénat. Each of these factors adds depth to the social history, offering a well-rounded context for understanding religious change in West Africa.
Another strength of this study is its in-depth and impartial examination of the interaction between the traditional local belief, bamanaya, and newly introduced Islamic practices. Through a nuanced analysis, the study illustrates how Islamization not only coexisted with local traditions but also adapted to, compromised, or conflicted with them, depending on the context. It goes beyond viewing Islamization as purely ritualistic or ceremonial, showing how it permeated daily life, reshaping local customs, cultural values, and social relationships. This process led to the development of hybrid forms of belief, underscoring both the resilience of traditional practices and the fluidity of religious change in the colonial context. By capturing these complexities, the study presents Islamization as a multifaceted transformation that was intricately woven into the social and cultural fabric of the region.
Additionally, the study captures the subtle interactions between colonial rule and religious transformation by analyzing how colonial administration and legal systems both restricted and, at times, facilitated the spread of Islamization. As Peterson notes, French policy toward Islam was traditionally driven by a fundamental fear of Islamic orthodoxy of the Arab world, leading to the assumption that the French consistently sought to curb the spread of Islam and prevent connections between Islam Noir and the more orthodox forms in Cairo and Mecca. However, this book reveals that the French colonial administration unintentionally facilitated Islamization through two key mechanisms: the employment of Muslim functionaries and the process of the colonial census. The latter is particularly intriguing, as it allowed local populations to publicly declare their religion, reinforcing their Muslim identity. By reading beyond the census figures and examining the broader context in which they were conducted, the study offers a compelling analysis of how Islamization advanced under colonial rule. Peterson also demonstrates a remarkable talent for interpreting the unseen, using the absence of colonial records—such as frequent notations of 'nothing to report'—as evidence of the colonial authorities’ failure to recognize the grassroots changes occurring beneath the surface.
Despite these notable strengths, the book has a clear weakness in its organization and structure. As noted in our discussion, the later chapters display an unusual chronological overlap, prompting readers to question why certain years are repeated or revisited. While this approach might be attributed to the intergenerational nature of the religious transformation under study, it would have been more effective if the author had explicitly explained the rationale behind this chronological arrangement. Additionally, the background information—such as the political and social landscape of the region—sometimes overshadows the book’s primary focus on religious transformation, making it seem as though the research is driven more by orally obtained information and that religious transformation is merely one of the many societal changes rather than the central theme. The book is also repetitive at times, with similar content recurring throughout. For instance, the discussion of women’s roles in migration and religious transformation appears repeatedly, creating the impression that the author is overly concerned with emphasizing gender equality in his narrative.
I also have some observations about the book's content and underlying logic. One of its central arguments regarding the process of Islamization is the role of returning slaves, migrants, and tirailleurs in encountering new ideas, cultures, and religions. These individuals engaged with Islam through interactions within their masters’ households, dependence on religious networks during migration and employment, and interactions with comrades-in-arms, ultimately “returning with prayer”—a key mechanism for the spread of Islam in rural areas. However, the author at times appears to romanticize the experiences of dislocation, migration, and movement, presenting them as a linear progression toward adopting and disseminating Islam. This portrayal risks oversimplifying the complex and often multifaceted realities of these agents’ experiences, potentially overlooking the ambivalence, resistance, or adaptations that frequently accompany such processes. More explicit acknowledgment of these complexities, even briefly, could have enriched the analysis while still preserving the book’s primary focus on Islamization.
While I recognize the limitations of critiquing what a book does not address, I must note the limited attention given to Islamic law and related legal practices, despite some coverage of legal matters. The book discusses changes in marriage customs and the weakening of chieftaincy authority, including both judicial and administrative powers, suggesting that Muslim influence may have contributed to these shifts. It is well known that French civil law governed public and civil affairs, while Islamic law regulated private matters such as marriage, inheritance, and family life. Although the study centers on the colonial era, it does not adequately explore the contestation or negotiation between these legal systems—Islamic law, French civil law, and traditional law. A more in-depth examination of these legal dynamics could have provided a more nuanced understanding of the relationship between religious and legal transformation in the region.
Regarding methodology, the author’s combination of archival research and fieldwork is particularly effective for this type of study, which cannot be adequately addressed through archival sources alone. He demonstrates a diligent effort to uncover as many colonial records as possible, conducting a thorough examination of the documents he found. Additionally, his fieldwork spanned a reasonably extended period, allowing for intimate interviews with a substantial number of villagers and Islamic clerics. However, the study frequently relies on direct quotations from oral interviews, which at times feels excessive, with insufficient analysis or interpretation to provide greater depth to these accounts. A more comprehensive analysis, coupled with a unifying framework that connects the individual interviews, would have greatly benefited the study. Such an approach could provide a clearer synthesis of the oral accounts, offering a more cohesive interpretation of the findings.
The unit of analysis is crucial in historical research. While this study focuses on the district of Buguni as its primary unit of analysis, it raises broader concerns about generalization. Specifically, it is unclear whether certain observed features are unique to Buguni’s context or whether they can be applied to the wider West African experience. This challenge is not exclusive to this study; it reflects a broader issue in both historical and area studies, where the findings from localized research often risk being overgeneralized, potentially overlooking regional variations and complexities. Addressing this tension more explicitly could have strengthened the study, making it clearer whether the findings are context-specific or representative of a broader trend.
In Islamization from Below, Peterson offers a fresh perspective on the spread of Islam in rural French Soudan, challenging traditional top-down narratives and emphasizing the role of subaltern agents like returning slaves, migrants, and tirailleurs. By combining archival research with extensive fieldwork, he presents Islamization as a complex, grassroots process that is deeply embedded in local social dynamics, making a significant contribution to Islamic studies, West African history, and colonial studies. However, the book has limitations, including issues of organization, occasional repetition, and insufficient exploration of legal dynamics and regional generalization. Despite these shortcomings, the study successfully illustrates the intricate relationship between social change and religious transformation, positioning Islamization as a key aspect of the evolving colonial landscape. Overall, Peterson's work is both ambitious and significant, offering valuable insights while setting the stage for further research on the nuances of religious change in West Africa.
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