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Covert Violence: Counting Cultural Trauma at the Intersection of ATR, Islam, and Neoliberalism in Africa

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The (De)Legitimization of Violence in Sacred and Human Contexts
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Abstract

This chapter will deal with the relationship between trauma and mental health of loss of culture and will hopefully put another nail in the coffin to the ubiquitous yet problematic question of whether or not Islam needs its equivalent of a Protestant Reformation. It focuses on the Wahhabi-Salafi movement’s puritanical and iconoclastic targeting of indigenous cultures and those culture’s concrete symbols and embodied practices across the Africa and Asia, and their Western diaspora; it also looks at austerity within more firmly Salafi-Wahhabi Muslim societies in the Middle East. The thesis claims that the pervasiveness of the Wahhabi-Salafi strain, due to the amount of self-repression it calls for, dehumanizes both those who internalize it by choice and those who have it imposed on their thinking, in a way which evokes the same culturally complex trauma that the White Anglo-Saxon Protestant (WASP) does. This chapter engages with the subject of Salafi-Wahhabi cultural colonialism through the lens of a similar religious movement that has a puritanical, austere, and iconoclastic birth and strand: Protestantism. This chapter is about healing one’s self and one’s communities from dominant culture and being accountable to the internalized repression which colonialism, slavery, and neocolonialism in vulnerable communities bring.

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Notes

  1. 1.

    Catherine Fiankan-Bokonga. “A historic resolution to protect cultural heritage.” UNESCO. 2017. https://en.unesco.org/courier/2017nian-di-3qi/historic-resolution-protect-cultural-heritage

  2. 2.

    Jeff Duncan-Andrade, Ed.D., on the importance of bringing culture into curriculum. “Jeff Duncan Andrade, La Cultura Cura.” 2:08. (June, 2017). https://www.youtube.com/watch?v=KSGXUt2KEfw&mc_cid=0bcb47f533&mc_eid=399682079a

  3. 3.

    Estelle Simard and Shannon Blight. “Cultural Attachment Theory.” The Institute for Culturally Restorative Practices. 2011. http://culturalattachmenttheory.blogspot.com/2011/06/cultural-attachment-theory.html?spref=bl

  4. 4.

    Tada Hozumi. “Whiteness as Cultural Complex Trauma.” November 11, 2017, https://selfishactivist.com/whiteness-as-cultural-complex-trauma/

  5. 5.

    Judy Atkinson. Educaring: A Trauma Informed Approach to Healing Generational Trauma for Aboriginal Australians. Goolmager (Australia: We Al-li, 2012). http://fwtdp.org.au/wp-content/uploads/2013/08/Judy-Atkinson-Healing-From-Generational-Trauma-Workbook.pdf. 13.

  6. 6.

    Simard and Blight, “Cultural Attachment Theory.”

  7. 7.

    For instance, Atkinson advocates using breathing exercises alongside the retrieval of worldviews and healing practices . Atkinson, Educaring, 8.

  8. 8.

    Hozumi, “Whiteness.”

  9. 9.

    Harry J. Aponte. Bread & Spirit: Therapy with the New Poor: Diversity of Race, Culture, and Values (New York: W.W. Norton & Company, 1994), 15.

  10. 10.

    Aponte, Bread & Spirit, 2–3. note the similarities to Atkinson’s curriculum for healing cultural trauma: learning ways of “Valuing Self and Valuing Others” as part of the approach to “community healing” in Judy Atkinson, “Healing Generational Trauma: Creavting Trauma Informed Service Systems and Approaches,” We Al-li, Family Worker Training and Development Program, Sydney, March 2014.

  11. 11.

    Aponte, Bread & Spirit, 5, 17.

  12. 12.

    Ibid, Bread & Spirit, 2. Note the similarity to a Vatican catechism on religion and culture which states, “Cultural rootlessness, which has so many causes, shows how important cultural roots are. It contributes to a loss of people’s social and cultural identity and dignity.” Sounding like Aponte speaking of how culture provides a people with ways for “living and loving” apart from material achievement, consumerism, and pragmatism, the document continues: “People whose lives are thus unraveled become easy prey for dehumanizing business practices .” “Towards a Pastoral Approach to Culture,” Pontifical Council for Culture, May 23, 1999. http://www.vatican.va/roman_curia/pontifical_councils/cultr/documents/rc_pc_pc-cultr_doc_03061999_pastoral_en.html

  13. 13.

    Aponte, Bread & Spirit, 3, 5, 15, 16.

  14. 14.

    Margarite Fernández Olmos and Lizabeth Paravisini-Gerbert. Healing Cultures: Art and Religion as Curative Practices in the Caribbean and its Diaspora, eds. Margarite Fernández Olmos and Lizabeth Paravisini-Gerbert (New York: Palgrave, 2001), xvii.

  15. 15.

    Olmos and Paravisini-Gerbert, Healing Cultures, xvii, xix, xxi.

  16. 16.

    Mamarame Seck. “Contemporary Islamic Discourses in Senegal: Between the Local and the Global.” Globalization and Socio-Cultural Processes in Contemporary Africa. ed. E. N. Sahle (Hampshire: Palgrave Macmillan, 2015), 94.

  17. 17.

    A Sudanese Muslim I interviewed used this term to describe Muslims who forbid music; I am using it similarly to describe Muslims who have a limited and rigid definition of what is “Islamic ” culture that must be kept “pure” from “other” cultures. The “right/left” imagery is especially helpful for our “spectrum” model here.

  18. 18.

    Suliman Baldo, “Radical Intolerance: Sudan’s Religious Oppression and the Embrace of Extremist Groups.” Enough Project. 8. Discourse on Sufism as an “antidote” to Islamic violence, or what will “defuse” this ticking time bomb, are structured around these lines. See theologian Robert Carle’s “The Sufis: Islam’s Anti-Terrorists.” The Journal of the Witherspoon Institute. July 13, 2017. https://www.thepublicdiscourse.com/2017/07/19607/ and Ishaan Tharoor. “Can Sufism Defuse Terrorism?” Time. July 22, 2009. http://content.time.com/time/world/article/0,8599,1,912,091,00. html. For a critical analysis of this rhetoric, see Alex Philippon. “Positive branding and soft power: The promotion of Sufism in the war on terror.” Dec 13, 2018. https://www.brookings.edu/blog/order-from-chaos/2018/12/13/positive-branding-and-soft-power-the-promotion-of-sufism-in-the-war-on-terror/

  19. 19.

    Baldo, “Radical Intolerance,” 9.

  20. 20.

    Michael Muhammad Knight. Why I Am a Salafi (Berkeley: Soft Skull Press, 2015), 18, 31–32, 45.

  21. 21.

    For a look at how Salafi Muslims in Nigeria combat, and are victims of, extremist violence, see Alexander Thurston. Salafism in Nigeria: Islam, Preaching and Politics (Cambridge: Cambridge University Press, 2016), Kindle edition. For more on the differences between covert and overt violence, see Robert McAfee Brown. Religion and Violence. 2nd ed. (Philadelphia: Westminster Press, 1987 (1973)), 7–8.

  22. 22.

    Asonzeh Ukah and Tammy Wilks, “Peter Berger, The Sacred Canopy, and Theorizing the African Religious Context,” Journal of the American Academy of Religion 85, no. 4 (December 2017): 1150. See Jacob K. Olúpònà, City of 201 Gods: Ilé-Ifè in Time, Space, and the Imagination (Berkley: University of California Press, 2011).

  23. 23.

    Robert M. Baum. West Africa’s Women of God: Alinesitoué and the Diola Prophetic Tradition (Bloomington: Indiana University Press, 2016), 109, 164–165, 192.

  24. 24.

    Alexander Thurston. Salafism in Nigeria: Islam, Preaching and Politics (Cambridge: Cambridge University Press, 2016), Kindle edition, 159–60.

  25. 25.

    Suhaib Webb. “Do We Need a Modern Tafsir?,” downloaded to computer—link no longer available, information confirmed by Webb via e-mail, July 20, 2018. http://www.onislam.net/english/reading-islam/understanding-islam/455292-do-we-need-modern-tafsir.html

  26. 26.

    Suhaib Webb, personal communication, July 20, 2018.

  27. 27.

    Webb, “Modern Tafsir.”

  28. 28.

    Syed Zahid Hussain, personal communication, October 28, 2018.

  29. 29.

    Brother Dash. Music in Islam: Wind, Strings, and Fear of a Black Planet. BrotherDash.com . 2009. 5, 9.

  30. 30.

    Akeem Abiodun Oladiti. “Reconsidering the Influence of Islam on Yoruba Cultural Heritage, 1930–1987.” American International Journal of Social Science 3, no. 6 (November 2014): 42–43. Ruth Maclean. “Mali Cancels Return of Famous Music Festival after al-Qaida attack.” The Guardian. January 30, 2017. https://www.theguardian.com/world/2017/jan/30/malis-festival-au-desert-cancelled-amid-fears-of-extremist-violence

  31. 31.

    David Cook. “Teaching Islam, Teaching Islamic Mysticism.” Teaching Mysticism. ed. William B. Parsons (Oxford: Oxford University Press, 2011), 97; for this type of language being applied to the specific indigenous-Islamic-hybrid practice of jinn trance healings, see Emilio Spadola. “Writing Cures: Religious and Communicative Authority in Late Modern Morocco.” The Journal of North African Studies 14, no. 2 (June 1, 2009): 160.

  32. 32.

    Dale C. Eikmeier, “Qutbism: An Ideology of Islamic-Fascism,” Parameters 37, no. 1 (Spring 2007): 87.

  33. 33.

    Alexander Thurston. Boko Haram: The History of an African Jihadist Movement (Princeton, Princeton University Press, 2002), 65, cf.: 18.

  34. 34.

    See Boko Haram’s targeting of Salafis who publicly denounce them for assassination in Alexander Thurston. “Nigeria’s Mainstream Salafis: Between Boko Haram and the State.” Islamic Africa 6, no. 1–2 (2015): 109–134.

  35. 35.

    Thurston, Salafism, 87.

  36. 36.

    Seck. “Contemporary Islamic Discourses,” 97.

  37. 37.

    Ibid., 98.

  38. 38.

    Indeed, those who emerge from the forest after initiation return in the dress of a Muslim and the shoes of a Westerner, as both are status symbols of coming-of-age in a globalized world . Ferdinand de Jong. “The Production of Translocality: Initiation in the Sacred Grove of Southern Senegal.” Focaal: European Journal of Anthropology. Special Issue on Globalization/Localization: Paradoxes of Cultural Identity 30–31 (1998): 323–324.

  39. 39.

    Benjamin F. Soares. “The Fulbe Shaykh and the Bambara ‘Pagans’: Contemporary Campaigns to Spread Islam in Mali.” Peuls et Mandingues: Dialectiques des Constructions Identitaries. eds. Mirjam de Bruijn and Han Van Dijk. (Paris: Karthala, 1997), 277.

  40. 40.

    Soares, “The Fulbe Shaykh,” 272. to see Sidy’s spirit-possession as a continuation of Fodio’s jihad, see Rudolf Pell Gaudio. Allah Made Us: Sexual Outlaws in an Islamic City (Chichester, UK: Wiley-Blackwell, 2009), 36.

  41. 41.

    There had always been a history of amulet exchange between Muslims, who offered magic healing and protecting squares (folded pieces of paper with Qur’anic letters, words, or phrases), and ATR practitioners, who offered gris-gris that are now popular among Senegalese Muslims. See Sylviane A. Diouf. Servants of Allah: African Muslims Enslaved in the Americas. 2nd ed. (New York: New York University Press: 2013 (1998)), 184; Leonardo A. Villalón. “Sufi Rituals as Rallies: Religious Ceremonies in the Politics of Senegalese State-Society Relations.” Comparative Politics 26, no. 4 (Jul., 1994): 419.

  42. 42.

    Dennis Galvan. The State Must Be Our Master of Fire: How Peasants Craft Culturally Sustainable Development in Senegal (Berkley: University of California Press, 2004), 68.

  43. 43.

    Leonardo A. Villalón. Islamic Society and State Power in Senegal: Disciples and Citizens in Fatick (Cambridge: Cambridge University Press, 1995), 73.

  44. 44.

    More research would need to be done to find an empirical trend confirming a positive correlation between a native individual’s choice of religious community and the degree of that community’s roots in native worldviews, in Senegal or Africa in general, as many other factors would have to be considered and ruled out to establish this.

  45. 45.

    Roman Loimeier. “Patterns and Peculiarities of Islamic Reform in Africa.” Journal of Religion in Africa 33, no. 3 (2003): 244–245.

  46. 46.

    Spadola, “Writing Cures,” 159.

  47. 47.

    Laurent Berger. “Learning Possession Trance and Evaluating Oracles’ Truthfulness in Jinè Cults of Bèlèdugu (Mali).” Journal of Cognition & Culture 12 (2012): 173.

  48. 48.

    “My people are not animists, we live in symbiotic relationship with nature . We have rituals to communicate with nature , and we listen. Land is not an object, it has a personality and is spiritual at the same time . Yes, we pour libations, and allow rainmakers to begin conversation with nature prior to any tilling of the ground. Outsiders say, ‘They worship the soil.’ No, it’s a connection, it’s misunderstood. This is where the colonial language of fetish and animist is used.” Niang here positions the language of animism with a whole colonial-language package (fetishistic, totemist) and of people worshiping nature , on the one hand, and having a reverent communication-based relationship with a nature that is not an object but a subjectivity on the other. Aliou Cisse Nang. “What We Do.” West African Religions and the Bible. Union Theological Seminary. Feb. 25, 2019.

  49. 49.

    “When The Forest Weeps,” 12:17, (Nov. 2017) https://www.youtube.com/watch?v=lkiYf3kHcR4

  50. 50.

    Geraldine Patrick-Encina and Mindahi Bastida-Muñoz, “The Heritage Group Biocultural Guard as a Guarantee of Resilience Social-Ecological Systems of the People in the State of Mexico,” Ra Ximhai, 6 no. 3 (2010): 373–378.

  51. 51.

    Richard H. Robbins. Global Problems and the Culture of Capitalism. 3rd ed. (Boston: Pearson Education, 2011), 12.

  52. 52.

    Perhaps this is why the Fulbe Muslims mentioned above continued to see indigenous doctors of ancestral pre-Islamic healing ways. See Baum. Shrines of the Slave Trade: Diola Religion and Society in Precolonial Senegambia (New York: Oxford University Press, 1999), 42–43. Elsewhere, Baum notes that spirit shrines were founded by those who were “revealed through dreams, visions, and auditory experiences” and that villagers were “seized”/made ill by a spirit who gave a sense of calling, “summoning someone to become an elder or a priest of a particular shrine. These gifts from Emitai,” he continues, “were an important way that charismatic authority within” which “traditions of religious innovations could be sustained.” Baum, West Africa’s Women of God, 33.

  53. 53.

    This is not to imply that all indigenous practices are free from problematic practices ; greedy and sexist biases of the powerful get enshrined along with the good. Developing and reforming indigenous traditions , however, must come from within.

  54. 54.

    Paolo Palmeri. Living with the Diola of Mof Evvì: The Account of an Anthropological Research in Senegal. (Padova: CLEUP, 1999), 194.

  55. 55.

    Dominika Koter. Beyond Ethnic Politics in Africa (Cambridge: Cambridge University Press, 2016), 63, 79.

  56. 56.

    A helpful summary of the neoliberal agenda can be found in the detailed requirements of eligibility to participate as an AGOA member: (A) a market-based economy that protects private property rights, incorporates an open rules-based trading system, and minimizes government interference in the economy through measures such as price controls, subsidies, and government ownership of economic assets. “AGOA Country Eligibility.” AGOA.info . https://agoa.info/about-agoa/country-eligibility.html

  57. 57.

    America and Europe have had a long history of colonialism and protectionist policies to buffer themselves from global competition in their market’s “infant phase,” but now, infant African industries must compete with “mature” Western ones. These unequal terms happened, of course, at Africa’s very expense: “The development of strong agribusiness in these two geopolitical centers depended on a subsidy of 11 million African slaves over 300 years in the slave-sugar-cotton triangle.” Peter J. Jacques and Jessica Racine Jacques. “Monocropping Cultures into Ruin: The Loss of Food Varieties and Cultural Diversity.” Sustainability 4 (2012): 2973. “Trade liberalization, beginning in the 1980s, prematurely exposed African ‘infant’ industries to global competition with much more mature industries, causing deindustrialization.” Jomo Kwame Sundaram and Rudiger von Arnim. “Economic Liberalization and Constraints to Development in Sub-Saharan Africa.” Economic and Social Affairs. DESA Working Paper No. 67. September 2008. 14.

  58. 58.

    Jason Hickel. “USA’s Africa Trade Policy Needs a Revamp.” London School of Economics. Nov. 15, 2011. https://blogs.lse.ac.uk/africaatlse/2011/11/15/usas-africa-trade-policy-needs-a-revamp/

  59. 59.

    Afua Hirsh. “Trade Wars? Africa Has Been a Victim of Them for Years.” The Guardian. March 7, 2018. https://www.theguardian.com/commentisfree/2018/mar/07/trade-wars-africa-donald-trump

  60. 60.

    “U.S. agricultural subsidies have essentially drowned out any competitive advantage of Africa’s agriculture sector under AGOA. […] These subsidies make American agricultural exports cheaper than locally produced products in AGOA beneficiary countries, ultimately destroying the possibility of growth in African smallholder farming.” Emmanuel Asmah and Olumide Taiwo. “AGOA and the African Agricultural Sector.” AGOA at 10: Global Economy and Development: African Growth Initiative. July 28, 2010. 13. For textile and other flooding of African markets, see Kimiko de Freytas-Tamura. “For Dignity and Development, East Africa Curbs Used Clothes Imports.” New York Times. Oct. 12, 2017.

  61. 61.

    Thurston, Boko Haram, 46.

  62. 62.

    In the case of monocropping, neoliberalism pushes for “comparative advantage,” which means Western markets dictate to the Global South which industries to focus on, including which produce to grow and ship. This focus reduces food staples and thus their ability to feed themselves. “The Challenge of the Slums: Global Reports on Human Settlements 2003.” United Nations Human Settlements Programme. 2003, 41. Les Rowntree, Martin Lewis, Marie Price and William Wyckoff. Diversity Amid Globalization: World Regions, Environment, Development. 4th ed. (Upper Saddle River, NJ: Pearson, 2009 (2000)), 6.

  63. 63.

    This is something the United Nations has acknowledged. “The Challenge of the Slums,” 2–3.

  64. 64.

    Especially for maintaining and expanding women’s agency. Jennifer Mbabazi Moyo, El Hadj M. Bah and Audrey Verdier-Chouchane. “Transforming Africa’s Agriculture to Improve Competitiveness.” African Development Bank: The African Competitiveness Report. 2015. 38.

  65. 65.

    Thurston traces the difference between disruptive urbanization and an earlier urbanization. In 1900, it would not be uncommon to see a city abandoned except for a certain day of week when a market event brought people together. Colonial planning then made urban areas very popular. When drought hit the Sahel in the 1940s, reducing arable land , cities acted as places of refuge and “thriving town[s].” In this pre-disruptive phase, urbanization might not mean an end to traditional ways, or at least, to traditional relationships. Thurston. Boko Haram, 45.

  66. 66.

    Nabil Annabi, Fatou Cissé, John Cockburn & Bernard Decaluwé. “Trade Liberalisation, Growth and Poverty in Senegal: A Dynamic Microsimulation CGE Model Analysis.” CIRPEE Working Paper No. 05–12 (May 1, 2005): 6.

  67. 67.

    In 1954, Nobel-Prize winning economist, Sir Arthur Lewis argued that the transition from a “rural” and “traditional ” agriculture-based way of life “to the modern industrial capitalist sector in which the wage rate is above the subsistence level is crucial in the economic development of developing countries.” Quoted in Dennis C. Canterbury. “The Development Impact of Migration Under Neoliberal Capitalism.” Migration and Development 8, no. 15 (2010): 13.

  68. 68.

    It is clear here that KASILA is directed as the need for internal reforms, against a gerontocracy made greedy and negligent toward the poor, as much as external, though Baum notes that it was African Diola chief’s interaction with Western economies that led to this gerontocracy in the first place. “Fueled by Diola participation in the Atlantic slave trade, there had been an increasing emphasis on the concentration of the powerful spirit shrines in the hands of the wealthiest families .” Baum, West Africa’s Women of God, 164–165.

  69. 69.

    Thomas Njeru, Aliou Cisse Niang, Bishop Peter Kwasi Sarpong, and Yeni Kuti are folks doing just that.

  70. 70.

    Ibid., 36–37.

  71. 71.

    Lea Hartwich and Julia C. Becker. “Exposure to Neoliberalism Increases Resentment of the Elite via Feelings of Anomie and Negative Psychological Reactions.” 113–17. Also see Peter Beattie. “The Road to Psychopathology: Neoliberalism and the Human Mind,” 100. Journal of Social Issues 75, no. 1,(2019): 89—112, Nikos Passas “Global Anomie, Dysnomie, and Economic Crime: Hidden Consequences of Neoliberalism and Globalization in Russia and Around the World.” Social Justice 27, no. 2 (Summer 2000) 16–44, and Bruce Rogers-Vaughn, Caring for Souls in a Neoliberal Age (New York: Palgrave Macmillan, 2016).

  72. 72.

    Pierre Bourdieu. “The Essence of Neoliberalism.” Le Monde Diplomatique. https://mondediplo.com/1998/12/08bourdieu

  73. 73.

    Ibid., 45.

  74. 74.

    Pádraig Carmody and Francis Owusu. “Neoliberalism, Urbanization and Change in Africa: the Political Economy of Heterotopias.” Journal of African Development 18, no. 18 (2016): 63–64.

  75. 75.

    Thurston, Salafism, 49.

  76. 76.

    Thurston, Boko Haram, 36.

  77. 77.

    “Immigrant Muslims came into a virtual monopoly over the definition of a properly constituted ‘Islamic ’ life in America .” Sherman A. Jackson. Islam and the Blackamerican: Looking for the Third Resurrection (Oxford: Oxford University Press 2005), 4.

  78. 78.

    Manning Marable, Malcolm X: A Life of Reinvention (New York: Viking, 2011), 369.

  79. 79.

    Marable, Malcolm X, 369.

  80. 80.

    Emily Jane O’Dell. “X Marks the Spot: Mapping Malcolm X’s Encounters with Sudan.” Journal of Africana Religions 3, no. 1 (2015): 96–115.

  81. 81.

    In the author’s home state of New Jersey, eleven out of twelve of its Salafi mosques are located in overwhelmingly Black neighborhoods, while mainstream Sunnis and other sects are far more spread out, geographically and demographically. Though how “Salafi” label was determined for this study is not explained. Blake Fleisher. “Islamic Radicalization in New Jersey.” International Institute for Counter-Terrorism. 13–35.

  82. 82.

    Marable, Malcolm X, 369. A wave of Black American Muslims going to Saudi Arabia on scholarships soon followed, see Jackson, Islam and the Blackamerican, 49.

  83. 83.

    An anonymous source, a Desi Muslim, interviewed for this project describes that his kufi once attracted attention of an Arab Muslim man who, after boasting about having teachers in Syria, concluded by telling my friend “Wearing that hat is not Islam.” My source walked away from the encounter feeling as though he is seen by some as “just a brown [Desi] Muslim who doesn’t know anything.” Moreover, stigmatization can be passive instead of active. Arab Muslims at his mosque do not show up to talks led by Desis, “even if the talk has nothing to do with [Desi] culture .”

  84. 84.

    Jackson, Islam and the Blackamerican, 9.

  85. 85.

    Ibid, 12.

  86. 86.

    Brother Dash, Music in Islam, 13, 14.

  87. 87.

    Giles Keppel. Jihad: The Trail of Political Islam. Trans. Anthony F. Roberts (Cambridge: Harvard University Press, 2002), 180, 182; also see Karl R. DeRouen and Uk Heo. Civil Wars of the World: Major Conflicts since World War II (Santa Barbara: ABC-CLIO, 2007), 745.

  88. 88.

    Ibid., 180–181.

  89. 89.

    Victoria Bernal. “Migration, Modernity and Islam in Rural Sudan.” Middle East Report no. 211 (Summer 1999): 26, 28. For more of the urbane/sophisticated Muslim juxtaposed with the rural pagan , see Gaudio, Allah Made Us, 17–18.

  90. 90.

    Ibid., 26, 27.

  91. 91.

    Or, the use of “Imagined repositories.” Muna Ali. Young Muslim America: Faith, Community, and Belonging (New York: Oxford University Press, 2018), 139, 254.

  92. 92.

    Ali warns about how this is a gateway to Salafism , which reaches these Muslims through avenues such as The Deen Show and Islamic associations that promote themselves as “pure.” She cites eight studies wherein “young Muslims of immigrant parentage” challenge the “cultural Islam” of their parents, “advocating for a ‘pure’ and ‘cultureless’ Islam.” Ibid., 65, 95–96, 122, 123.

  93. 93.

    Ibid., 12, 97–98.

  94. 94.

    Culture sharing is a “world heritage site” wherever it occurs. After I presented a paper on this topic at a conference in Rochester, one woman approached me and told me that her Caribbean father used to divine the future by reading coconut shells. At the time , she was a little embarrassed by it, she admitted, but now that she is an adult and her father has passed, she related to me that she wished she had learned this practice , which she now finds infinitely more interesting. It would have bonded her to her father and her culture on a deeper level, she explained.

  95. 95.

    As Michael Muhammad Knight proclaims, the supposed objectivity of right-wing Salafis is undercut by this process of picking and choosing what is included and what is excluded from acceptable literature “[…] we’re all editors. We select what deserves to be remembered and how we should remember it.” Knight, Why I Am, 127.

  96. 96.

    The Sunna, “the example of the Prophet.” Thurston, Salafism, 111–12, 159–60.

  97. 97.

    Ibid., 74, 75, 76–79.

  98. 98.

    Ibid., 64–66, 73, 75, 83–84.

  99. 99.

    That is, modern in the sense of being a reaction to Western imperialism, as Ibn Taymiyyah’s classical puritanical movement was in reaction to the successful invasion of the Mongol empire. Both puritanical movements—ibn Taymiyyah’s and the modernists’—locate the source of blame of being conquered in a failure to keep Islam pure, and so social cleansing that places a strong emphasis on repression of sinful Muslims committing breaks from personal piety and proper Orthodoxy adulterating Islam with bida cultural hybridity in Islam.

  100. 100.

    Ibid., 105–106,110–111, 197–180; also see language of a war that politicians and Sufis have against Salafis, and an “us” and “them” mentality that casts these players as “servants of God” and “servants of Satan,” 181.

  101. 101.

    Marie Nathalie LeBlanc and Benjamin F. Soares. “Introduction to Special Issue: Muslim West Africa in the Age of Neoliberalism.” Africa Today 54 no. 3 (Spring 2008) vii. (vii−xii).

  102. 102.

    Mayke Kaag, “Transnational Islamic NGOs in Chad: Islamic Solidarity in the Age of Neoliberalism.” Africa Today 54 no. 3 (Spring 2008), 2, 9, 12.

  103. 103.

    Kaag, “Transnational,” 5, 13.

  104. 104.

    Ibid., 5, 7, 11, 14.

  105. 105.

    Robbins, Global Problems, 11–12.

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Glennon, W.S. (2021). Covert Violence: Counting Cultural Trauma at the Intersection of ATR, Islam, and Neoliberalism in Africa. In: Shafiq, M., Donlin-Smith, T. (eds) The (De)Legitimization of Violence in Sacred and Human Contexts. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-51125-8_14

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