Introduction

Towards a Framework for the Study of Christian-Muslim Encounters in Africa

Datos Bibliográficos

ID2103181
AutoresMarloes Janson (0000-0002-4281-7364, University of London, autor de correspondencia), Birgit Meyer (0000-0003-4883-7937)
Año2016
Volumen86
Número4
Páginas615-619
Fecha de publicación2016-11-01
Peer ReviewedSí
Open AccessSí
TipoARTICLE
RevistaAfrica (JOURNAL)
Identificadores de la revistaISSN: 0001-9720 • E-ISSN: 1750-0184
EditorialCambridge University Press (CUP) (PUBLISHER)
DOI10.1017/s0001972016000553
OpenAlexW2508305551
IdiomaEN
Citas recibidas39
Referencias citadas9

The main point of John Peel's intriguing critical intervention is to warn against what he sees as an overemphasis on similarities between Christianity and Islam. Making these religions look all too similar, he argues, may come at the expense of paying due attention to the distinctiveness of each of these religious traditions and hence to their intrinsic differences. He suggests an analogy between the stance taken by ‘somewhat left-wing and anti-establishment discourse’ to equalize Islam and Christianity under the label of fundamentalism on the one hand, and a strand of Africanist work on West Africa that pleads for the close similarities between these two religions to be acknowledged on the other. For the latter, he takes the article ‘Pentecostalism, Islam and culture: new religious movements in West Africa’ by Brian Larkin and myself (2006) as paradigmatic. For my part, it is difficult to see how the use of the notion of fundamentalism in current debates and the position ventured by us converge. I would certainly refrain from using the notion of fundamentalism (even if invoked to balance Huntington's equally problematic notion of the clash of civilizations) as a category that serves to draw out similarities between certain radical movements in Christianity and Islam both past and present – a use I view as highly problematic. The fact that Peel converges the levels of general public debate about political Islam and research regarding Christianity and Islam in African studies makes it quite difficult for me to grasp what his main concern is. Is it a worry about a – in his view – problematic, broader trend of denying actual intrinsic differences between Christianity and Islam, a trend that spills over from critical opinion into current Africanist scholarship, or vice versa? Is it the problem that foregrounding certain formal – and to him ultimately superficial – similarities favours an ahistorical stance with regard to these traditions? Or is it a concern – albeit not explicitly articulated – that the insistence on similarities with regard to Christianity might draw a too positive picture of Islam, pre-empting it from the critique that he considers necessary

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