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Timbuktu Unbound: Islamic Texts, Textual Traditions and Heritage in West Africa is a cutting edge collection offering a reconsideration of manuscripts in Muslim West Africa. The contributors give voice to the dynamic ways in which textuality operates through technological innovations, ongoing habituated practices, and how the workings of power and authority within these communities inform these texts and their roles. To that end this book explores a number of interrelated themes: the social value of texts as objects; personal libraries as forms of investment/legacy; social practices involved in the exchange, movement and gifting of certain kinds of manuscripts; hierarchies and evaluative treatments of manuscripts, and quasi-market forces. The recent destruction and subsequent salvage operations to protect the Timbuktu manuscript libraries has highlighted their role as the quintessential exemplar of manuscript heritage in newly historicized Africa. Yetthese events also underscore the prevalent narrative about Muslim West African cultural heritage - embodied in the form of manuscripts, archives and documents - as under dramatic and existential threat. This volume seeks to diverge from this dominant salvific starting point of heritage discourse - namely, that such objects are things of intrinsic value to be saved - in order to examine the more nuanced activities of diverse actors engaged in the study, preservation, acquisition, movement and, in some cases, destruction and disposal of the wide range of materials that constitutes the textual heritage of these societies.

Omar ibn Said (1770–1863) was a Muslim scholar from West Africa who spent more than fifty years enslaved in the North Carolina household of James Owen, brother of Governor John Owen. In 1831 Omar composed a brief autobiography, the only known narrative written in Arabic by an enslaved person in North America, and he became famous for his Arabic writings. His enslavers also provided him with an Arabic Bible and claimed Omar as a convert to Christianity, prompting wonder and speculation among amateur scholars of Islam, white slave owners, and missionaries. But these self-proclaimed experts were unable or unwilling to understand Omar's writings, and his voice was suppressed for two centuries. Mbaye Lo and Carl W. Ernst here weave fresh and accurate translations of Omar's eighteen surviving writings, for the first time identifying his quotations from Islamic theological texts, correcting many distortions, and providing the fullest possible account of his life and significance. Placing Omar at the center of a broader network of the era's literary and religious thought, Lo and Ernst restore Omar's voice, his sophisticated engagement with Islamic and Christian theologies, his Arabic skills, and his extraordinary efforts to express himself and exert agency despite his enslavement.

The Tārīkh al-fattāsh is one of the most important and celebrated sources for the history of pre-colonial West Africa, yet it has confounded scholars for decades with its inconsistences and questions surrounding its authorship. In this study, Mauro Nobili examines and challenges existing theories on the chronicle, arguing that much of what we have presumed about the work is deeply flawed. Making extensive use of previously unpublished Arabic sources, Nobili demonstrates that the Tārīkh al-fattāsh was in fact written in the nineteenth century by a Fulani scholar, Nūḥ b. al-Ṭāhir, who modified pre-existing historiographical material as a political project in legitimation of the West African Islamic state known as the Caliphate of Ḥamdallāhi and its founding leader Aḥmad Lobbo. Contextualizing its production within the broader development of the religious and political landscape of West Africa, this study represents a significant moment in the study of West African history and of the evolution of Arabic historical literature in Timbuktu and its surrounding regions.

This handbook generates new insights that enrich our understanding of the history of Islam in Africa and the diverse experiences and expressions of the faith on the continent. The chapters in the volume cover key themes that reflect the preoccupations and realities of many African Muslims. They provide readers access to a comprehensive treatment of the past and current traditions of Muslims in Africa, offering insights on different forms of Islamization that have taken place in several regions, local responses to Islamization, Islam in colonial and post-colonial Africa, and the varied forms of Jihād movements that have occurred on the continent. The handbook provides updated knowledge on various social, cultural, linguistic, political, artistic, educational, and intellectual aspects of the encounter between Islam and African societies reflected in the lived experiences of African Muslims and the corpus of African Islamic texts.

Im Aufsatzteil analysiert Flemming Schock die Zuschriften des Arztes und Naturforschers Franz Ernst Brückmann an die'Hamburgischen Berichte von neuen Gelehrten Sachen'aus der Zeit von 1732–1759 mit Blick auf dessen mediales'self-fashioning'. Thomas Gräfe widmet sich der Antisemitismus-Umfrage des österreichischen Journalisten Hermann Bahr unter europäischen Intellektuellen von 1893. Maria Löblich untersucht die Strategie des Bundesverbandes Deutscher Zeitungsverleger in den 1970er Jahren, Pressepolitik zu delegitimieren. Im Miszellen-Teil systematisiert Sandra Zawrel die bisherige Forschung zum Papierhandel im Europa der Frühen Neuzeit und Bernd Sösemann unterzieht die vom Institut für Zeitgeschichte München/Berlin herausgegebene Ausgabe von Hitlers'Mein Kampf'einer kritischen Würdigung. Im Besprechungsteil werden 79 Neuerscheinungen zur Kommunikationsgeschichte rezensiert, die Bibliographie verzeichnet darüber hinaus mehr als 1800 kommunikationshistorische Aufsätze aus internationalen Zeitschriften.

During the last two decades, the (re-)discovery of thousands of manuscripts in different regions of sub-Saharan Africa has questioned the long-standing approach of Africa as a continent only characterized by orality and legitimately assigned to the continent the status of a civilization of written literacy. However, most of the existing studies mainly aim at serving literary and historical purposes, and focus only on the textual dimension of the manuscripts. This book advances on the contrary a holistic approach to the study of these manuscripts and gather contributions on the different dimensions of the manuscript, i.e. the materials, the technologies, the practices and the communities involved in the production, commercialization, circulation, preservation and consumption. The originality of this book is found in its methodological approach as well as its comparative geographic focus, presenting studies on a continental scale, including regions formerly neglected by existing scholarship, provides a unique opportunity to expand our still scanty knowledge of the different manuscript cultures that the African continent has developed and that often can still be considered as living traditions.

As the manuscript treasures in the libraries of Timbuktu and throughout the northwestern quarter of Africa become known, many questions are raised. How did a manuscript culture flourish in the Sahara and in Muslim Africa more generally? Under what conditions did African intellectuals thrive, and how did they acquire scholarly works and the writing paper necessary to contribute to knowledge? By exploring the history of the trans-Saharan book and paper trades, the scholarly production and teaching curriculae of African Muslims and the formation, preservation and codicology of library collections, the authors of this original volume provide a variety of answers. The select number of invited contributions represents current research in the material, technological, economic, and cultural dimensions of manuscript production, circulation, and preservation, and the development of specific scholarly and intellectual traditions in Saharan and Sudanic Africa