RELIGIOUS CONFLICT AND CULTURAL ACCOMODATION:THE IMPACT OF ISLAM ON SOME ASPECTS OF AFRICAN SOCIETIES

Abstract

INTRODUCfION
The purpose of this essay is to examine the extent to which Islam has
penetrated and influenced African societies. The emphasis is on Islamic
practice rather than the process of Islamic expansion. To follow this approach
is not to turn a deaf ear to Alpers's call for scholars to avoid "one of the
annoying preoccupations" in "discussions of Islam in Africa", and .it is
hoped thaJt this essay is not a mere addition to the "unwarranted concern
over the 'ortbodox' nature of African Islam".1 The main concern here is
to show where and to what extent Islamic influence has succeeded or failed
to "conquer" some aspects of traditional life. It could probably be argued
that in Africa "where dtual observance is the foundation of religious
practice",2 orthopraxy is more important than orthodoxy. In this respect
it is important to note the adaptability of Islam and its general capacity to
accommodate many aspects of the traditional way of life. But it is even more
important and more relevant to go beyond thaJt point and identify specific
aspects of non-Islamic institutions and customs which facilitated the growth
and expansion of Islamic influence among African societies, and those which
acted as stumbling blocks. This exercise is important among other reasons,
because Islam, probably more than many other religions, has wide social
implications on its adherents. It carries with it a number of obligations and
prohibitions,S and it explicitly regulates most of ,the social and civil relationships
between the adherent and his environment. Islam imposes on a people
its own value system and general outlook towards life. Thus .the penetration
of Islam into a society is generally speaking equivalent to cultural conquest.
But, as in many other casas, the victor is here forced to come to terms with
the vanquished, and tolerate, or even promote the very "evils" which had
motivated "aggression". Where Islam accommodates aspects of a traditional
way of life, therefore, it could be asked whether such a state.of affairs
arises from weakness inherent in Islam, or whether it is due to the capacity of
traditional forces to resist outside influences. In other words, the extent of
"unorthodoxy" in Islam, itself being a product of cultural interaction, should UTAFITI
not be seen as arising merely from I8Iam's adaiptability, but also and for the
purpose of this essay more so, as a result of "stubborness" and durability of
the traditional cultures.