Becoming Hausa: Ethnic identity change and its implications for the study of ethnic pluralism and stratification

Salamone, Frank A.

doi:10.2307/1159454

Cited by 24 publications

(9 citation statements)

References 3 publications

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“…Older work in anthropology and sociology tends to present a simple version of individual and community identity (Cohen 1985, 28-37). Most traditional ethnography assumed the ethnic group under study had well-defined borders (Amselle and M'Bokolo 1985;Salamone 1975). In these models the individual has a single, consistent identity and communities are well defined and mutually exclusive.…”

Section: Malian Trade and The Merchant Communitymentioning

confidence: 99%

“…Work in anthropology, literary criticism and history points toward the complex, constructed nature of both individual and community identity (Amselle and M'Bokolo 1985;Amselle 1987b;Salamone 1975Salamone , 1992Clifford 1988;Dollimore 1984;Howard 1986;Kondo 1986Kondo , 1990Rosaldo 1989). According to this body of work, our identities, and those of the communities to which we belong, are multiplex.…”

Section: Malian Trade and The Merchant Communitymentioning

confidence: 99%

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Commerce and Community: Paths to Success for Malian Merchants

Warms¹

1994

African Studies Review

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For many young Malian men, trade offers, or seems to offer, the possibility of escape from the poverty endemic to their society. Important traders are well dressed, well fed, have large families and entree to high circles of wealth and power (Amselle 1987a). Many believe that, through dint of hard work, savvy and a with little luck, anyone can become a successful trader. While no one knows exactly how many attempt a career in commerce, Malian cities and towns teem with boys and men engaged in petty trade. Women are also involved in trade, though most deal only in small quantities of cooked food or garden produce. Men and boys sell pre-recorded cassettes, cigarettes, kola and other inexpensive merchandise. All believe that if they do the right things, and it is the will of God, they will succeed. Success, for men, means progressively increasing the size of their business and eventually owning a large store, several trucks or another large enterprise. Women generally do not operate financially important businesses. However, they may have substantial behind-the-scenes investment in them. For a Malian man, becoming a prosperous merchant can be seen as a process of joining a commercial community. The members of the commercial community control access to the wealth and the connections that can transform a poor shopkeeper into a wealthy merchant. Aspiring merchants must follow a course of action that allows them to identify increasingly with and be accepted by this community.

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Section: Malian Trade and The Merchant Communitymentioning

confidence: 99%

Section: Malian Trade and The Merchant Communitymentioning

confidence: 99%

Commerce and Community: Paths to Success for Malian Merchants

Warms¹

1994

African Studies Review

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“…15 Lovejoy and Hogendorn (1993). 16 The phrase is used by Salomone (1975), referring to the Kambari. 17 Permitting illegal trade was one of the charges against Shaikh 'Abd al-Salam in Kware in 1817-18 in Muhammad Bello's Sard al-kalam.…”

Section: Closing the Bordersmentioning

confidence: 99%

The Search for Security in Muslim Northern Nigeria

Last¹

2008

Africa

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The article puts forwards the argument that there is a pervasiveanxiety among Muslims over their security, both physical and spiritual, in today's northern Nigeria. It is an anxiety partly millenarian, partly political, that seeks to recreate a stronger sense of the ‘core North’ as dar al-Islam, with notionally ‘closed’ boundaries – just as it was in the pre-colonial Sokoto Caliphate. This has led first to the re-establishment, within twelve of Nigeria's 36 states, of full shari‘a law and then to the formation of a sometimes large corps of hisba (wrongly called ‘vigilantes’) – this despite Nigeria having a constitution that both is secular and reserves to the federal government institutions like police and prisons. The article explores the various dimensions, past and present, of ‘security’ in Kano and ends with the problem of ‘dual citizenship’ where pious Muslims see themselves at the same time both as Nigerians and as members of the wider Islamic umma.

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“…This has led some scholars, most notably Paden, to write of a composite HausaÐFulani society, or to distinguish between the two groups (Paden, 1973). The Fulani of Usman dan Fodio's jihad, however, were neither the earliest nor the most recent to become part of Hausa society (Salamone, 1975). For these reasons:…”

Section: Assimilation and Assertionmentioning

confidence: 99%

‘Islam Does Not Belong to Them’: Ethnic and Religious Identities Among Male Igbo Converts in Hausaland

Anthony¹

2000

Africa

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Before the civil war, conversion to Islam for Igbo men resident in the predominantly Hausa city of Kano in northern Nigeria usually meant becoming Hausa. More recent converts, however, have retained their Igbo identity and created an organisation, the Igbo Muslim Community. Three case studies from the first group detail the process and criteria of becoming Hausa, including immersion in Hausa economic and social networks; three case studies from the second group demonstrate that, while Hausa-centred networks remain important, converts have worked to construct new, Igbo-centred support structures. The watershed in the changing relationship between religious and ethnic affiliation for Igbo converts is the end of the war in 1970 and resultant changes in Igbo perceptions of Muslims, and changes in Igbo community structures.

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Becoming Hausa: Ethnic identity change and its implications for the study of ethnic pluralism and stratification

Cited by 24 publications

References 3 publications

Commerce and Community: Paths to Success for Malian Merchants

Commerce and Community: Paths to Success for Malian Merchants

The Search for Security in Muslim Northern Nigeria

‘Islam Does Not Belong to Them’: Ethnic and Religious Identities Among Male Igbo Converts in Hausaland

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