History, Politics, and Culture in Central Tanzania

2019 ◽  
Author(s):  
Philip Gooding
Keyword(s):  
Indian Ocean ◽  
19Th Century ◽  
Western Indian Ocean ◽  
Migrant Group ◽  
East African ◽  
Politics And Culture ◽  
Islam And Christianity ◽  
Indian Ocean World ◽  
Postcolonial Governance ◽  
The 19Th Century

Central Tanzania is a heterogenous region in the interior of East Africa. Its history, politics, and cultures have been affected by numerous outside influences. These outside influences have primarily come in the form of migrants from elsewhere in the East African interior and the Western Indian Ocean world, and in the form of “proto-colonial,” colonial, and postcolonial governance structures, whose centers since the mid-19th century have been located in Tanzania’s coastal or island regions. Despite the apparent “newness” that each migrant group or governor instituted, Central Tanzania’s politics and cultures have shown a remarkable adaptability to new influences, whether that be to ivory traders arriving in the region during the 19th century or to colonial rulers attempting to govern it during the 20th. Additionally, Islam and Christianity have taken a variety of forms within Central Tanzania, none of which exactly correspond to the ideals of those who originally brought them to the region. The peoples of Central Tanzania have acculturated to outside influences and reconciled them with their preexisting and developing political and cultural structures.

Burcad Badeed as Grounds and Method in Literary Expressions of Somali Piracy

2020 ◽  
Vol 4 (1) ◽  
pp. 32-51
Author(s):  
Kelsey McFaul
Keyword(s):  
Indian Ocean ◽  
Knowledge Production ◽  
Western Indian Ocean ◽  
East African ◽  
East African Coast ◽  
Maritime Piracy ◽  
African Coast ◽  
The Indian Ocean ◽  
Indian Ocean World ◽  
The Relationship

The emergence of maritime piracy in the western Indian Ocean captured global attention from 2007 to 2012, resulting in simplistic and racialized representations of piracy in news and other media. In 2011, two diasporic Somali writers published literary works intervening in this representation: Nuruddin Farah’s novel Crossbones and Ubax Cristina Ali Farah’s essay “Un sambuco attraversa il mare” [“A dhow is crossing the sea”]. This essay reads Farah and Ali Farah’s alternative narratives of piracy through the Somali phrase burcad badeed, which both translate as ‘sea bandits’ or ‘pirates.’ As a method burcad badeed first historicizes contemporary piracy within the longue durée of the Indian Ocean world. Second, it draws on the ocean as an analogy and aggregator of dispersed forms of knowledge, thereby inviting comparative reading across conventional boundaries of generation, language, and form, and making visible practices of collective, embodied, and polyvocal knowledge production. Finally, burcad badeed complicates the distinctions between land and sea which undergird legal definitions of piracy to focalize particular landscapes: Namely the beach and the relationship between coast and hinterland. The beach foregrounds the ecological devastation to which piracy is a response, while the relationship between coast and hinterland frames practices of movement, complex racializations, and senses of belonging in Somalia and on the east African coast.

Editorial Introduction

2020 ◽  
Vol 4 (1) ◽  
pp. 1
Author(s):  
Editors of the JIOWS
Keyword(s):  
Nineteenth Century ◽  
Indian Ocean ◽  
Western Indian Ocean ◽  
Late Nineteenth Century ◽  
Fourth Volume ◽  
History Of ◽  
The Indian Ocean ◽  
Complex Relationships ◽  
Indian Ocean World ◽  
Shed Light

The editors are proud to present the first issue of the fourth volume of the Journal of Indian Ocean World Studies. This issue contains three articles, by James Francis Warren (Murdoch University), Kelsey McFaul (University of California, Santa Cruz), and Marek Pawelczak (University of Warsaw), respectively. Warren’s and McFaul’s articles take different approaches to the growing body of work that discusses pirates in the Indian Ocean World, past and present. Warren’s article is historical, exploring the life and times of Julano Taupan in the nineteenth-century Philippines. He invites us to question the meaning of the word ‘pirate’ and the several ways in which Taupan’s life has been interpreted by different European colonists and by anti-colonial movements from the mid-nineteenth century to the present day. McFaul’s article, meanwhile, takes a literary approach to discuss the much more recent phenomenon of Somali Piracy, which reached its apex in the last decade. Its contribution is to analyse the works of authors based in the region, challenging paradigms that have mostly been developed from analysis of works written in the West. Finally, Pawelczak’s article is a legal history of British jurisdiction in mid-late nineteenth-century Zanzibar. It examines one of the facets that underpinned European influence in the western Indian Ocean World before the establishment of colonial rule. In sum, this issue uses two key threads to shed light on the complex relationships between European and other Western powers and the Indian Ocean World.

CONSTRUCTING ARGUMENTS AND INSTITUTIONS OF ISLAMIC BELONGING: M. O. ABBASI, COLONIAL TANZANIA, AND THE WESTERN INDIAN OCEAN WORLD, 1925–61

2014 ◽  
Vol 55 (2) ◽  
pp. 211-228 ◽  
Author(s):  
James R. Brennan
Keyword(s):  
Indian Ocean ◽  
Western Indian Ocean ◽  
Organizational Structures ◽  
Vital Role ◽  
Colonial Era ◽  
The Public ◽  
Public Role ◽  
Organizational Work ◽  
Intellectual Networks ◽  
Indian Ocean World

AbstractThis article explores the intellectual life and organizational work of an Indian Muslim activist and journalist, M. O. Abbasi, a largely forgotten figure who nonetheless stood at the center of colonial-era debates over the public role of Islam in mainland Tanzania. His greatest impact was made through the Anjuman Islamiyya, the territory's leading pan-Islamic organization that he co-founded and modeled on Indian modernist institutions. The successes and failures of Abbasi and the Anjuman Islamiyya demonstrate the vital role played by Western Indian Ocean intellectual networks, the adaptability of transoceanic, pan-Islamic organizational structures, and, ultimately, the limits imposed on pan-Islamic activism by racial politics in colonial Tanzania.

English Private Trade on the West Coast of India, c. 1680–c. 1740

Itinerario ◽  
2014 ◽  
Vol 38 (2) ◽  
pp. 51-73 ◽  
Author(s):  
Timothy Davies
Keyword(s):  
Indian Ocean ◽  
West Coast ◽  
Western Indian Ocean ◽  
East India Company ◽  
The West ◽  
Trade Networks ◽  
West Coast Of India ◽  
The Indian Ocean ◽  
English East India Company ◽  
Indian Ocean World

This article explores the private trade networks of English East India Company merchants on the west coast of India during the first half of the eighteenth century. Existing studies of English private trade in the Indian Ocean have almost exclusively focused on India's eastern seaboard, the Coromandel Coast and the Bay of Bengal regions. This article argues that looking at private trade from the perspective of the western Indian Ocean provides a different picture of this important branch of European trade. It uses EIC records and merchants' private papers to argue against recent metropolitan-centred approaches to English private trade, instead emphasising the importance of more localised political and economic contexts, within the Indian Ocean world, for shaping the conduct and success of this commerce.

Africans in the Indian Ocean World

2020 ◽  
Author(s):  
Richard B. Allen
Keyword(s):  
Indian Ocean ◽  
South Asia ◽  
Arabian Gulf ◽  
Eastern Africa ◽  
High Morbidity ◽  
Indonesian Archipelago ◽  
The Indian Ocean ◽  
The Persian Gulf ◽  
Indian Ocean World ◽  
The 19Th Century

The African diaspora in the Indian Ocean is inextricably intertwined with slavery and slave trading in an oceanic world that encompasses southern and eastern Africa, the Red Sea, the Persian (or Arabian) Gulf, South Asia, the Indonesian archipelago, and parts of East Asia. A combination of factors, including the cost of free labor, high morbidity and mortality rates from diseases such as malaria and smallpox, and the perceived attributes of different African peoples spurred the exportation by Arab, Muslim, and Swahili merchants of an estimated 2.9–3.65 million men, women, and children from diverse populations in southern and eastern Africa, Madagascar, and the Horn of Africa to Arabia, the Persian Gulf, South Asia, and Southeast Asia between 800 and c.1900. European involvement in this transoceanic slave trade began during the early 16th century and continued well into the 19th century. This diaspora’s legacy includes the presence of communities of African descent in modern Iran, India, Sri Lanka, and Indonesia.

The Swahili in the African and Indian Ocean Worlds to c. 1500

2017 ◽  
Author(s):  
Abdul Sheriff
Keyword(s):  
Indian Ocean ◽  
East African ◽  
East African Coast ◽  
Bantu Languages ◽  
Swahili Coast ◽  
Cape Of Good Hope ◽  
Leading Role ◽  
City States ◽  
Indian Ocean World ◽  
Two Sides

The East African coast is an interface between the continental world of Africa and the maritime world of the Indian Ocean, and the monsoons provided a convenient wind system to link them. It was inhabited by a littoral society that was best placed to play a leading role in economic, social, and cultural interaction, including intermarriage, between the two worlds. Its written history goes back at least to the beginning of the Contemporary Era, and it can be termed Swahili from the beginning of the second millennium when this branch of the Bantu languages spread down the coast to give it linguistic unity. Its speakers were organized in towns and villages from southern Somalia to northern Mozambique, which developed into city-states when there were major upturns in international trade and were integrated in the wider Indian Ocean world. The citizens spoke an “elegant” language that was further embellished through its interactions with Arabic and other Indian Ocean languages and literature. Islam spread with that trade, and mosques became a prominent part of the archaeological remains along the Swahili coast. In the process, the Swahili became thoroughly cosmopolitan. Any attempt to disentangle the different strands, “oriental” or “African”—which are two sides of the dense cultural fabric of the littoral people—is bound to be futile. They are two sides of the Swahili coin. This civilization was partially disrupted by the entry of the Portuguese in the 16th century when they tried to divert the spice trade to their channel around the Cape of Good Hope, but it revived during the 18th and 19th centuries.

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