Christians Among Muslims: The Church Missionary Society in the Northern Sudan

Sharkey, Heather J.

doi:10.1017/s0021853702008022

Cited by 31 publications

(7 citation statements)

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“…Arabic As an established classical language, it is also not free from the influence of linguistic development in order to become modern Arabic. It is evidenced by the many uses of English terms in Arabic at the end of the 20th century because orientalists and missionaries included English vocabulary and new language styles into Arabic aimed at educated circles (Sharkey, 2002), (Badawī, 1993).…”

Section: Spoken Language Writing: Effort To Systematize the Ammiyah Lmentioning

confidence: 99%

“…In the book there are guidelines for improving Ammiyah language speaking skills (Gairdner & Sallam, 1917). In addition, the book also appeared in several subsequent editions and provided other Ammiyah language models, one of which was a guidebook created by missionaries for use in northern Sudan (Sharkey, 2002). According to Padwick (Padwick, 1963), Gairdner has emphasized that the Egyptian Ammiyah language is not a deviation from the Fusha language, but rather the native language of the Egyptians who have their phonetics and grammar.…”

Section: Missionary Illiterate and Ammiyah Language Appealmentioning

confidence: 99%

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Orientalist Construction on the Existence of Ammiyah Arabic in Egypt in the 20th Century

Pabbajah

2020

lkw

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This study aims to explorehow the Ammiyah language came about in Egypt in the 20th century. It adopted an observational research design. To gather the data, the books and journals covering Orientalism were examined.The study details three of the findings. First, the Ammiyah language differs from the Arabic Fusha in terms of syntax, lexical and phonological characteristics. Second, Ammiyah has often been used in Egypt in familial and social communication. Third, the construction carried out by Orientalists in popularizing the Ammiyah language in order to shift the role of the Arabic Fusha as the language of state administration in Egypt through two aspects. The government orders the writing of books and newspapers in the Ammiyah language using Latin letters, and prohibits the teaching of Fusha language in the school and all activities. Although the Orientalist effort failed because of the opposition from Arab literary groups both Muslim and Christian Arabs, as well as the Al-Azhar and Majma 'Lughah Universities which protected the purity of the Arabic language, there was still a social impact on Egyptian society. The Egyptian society utilizes a number of Ammiyah languages in day-to-day contact.

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Section: Spoken Language Writing: Effort To Systematize the Ammiyah Lmentioning

confidence: 99%

Section: Missionary Illiterate and Ammiyah Language Appealmentioning

confidence: 99%

Orientalist Construction on the Existence of Ammiyah Arabic in Egypt in the 20th Century

Pabbajah

2020

lkw

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“…Second, even in the late colonial era students were able to shape the future of the state's most prominent educational institution -Ishaq was replaced by Abdullah al-Tayyib, who went to become one of the country's most prominent literary intellectuals. Third, it seems that the British colonialists, who had strictly forbidden Christian missionary proselytization in northern Sudan for fear of galvanising a religious revolt against their rule, 103 were just as wary of supporting atheist proselytization. According to Ahmad, the District Commissioner of Khartoum stood aside and allowed the protests against Ishaq to continue.…”

Section: Colonial Ambivalence and The Emergence Of Islamismmentioning

confidence: 99%

Colonial education and the shaping of Islamism in Sudan, 1946–1956

Berridge

2018

British Journal of Middle Eastern Studies

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This article assesses the role of British colonial education in Condominium Sudan in shaping the mindsets of Sudan's first generation of Islamists between 1946 and 1956. Drawing on post-colonial theorists such as Nandy and Bhabha, it contends that the experiences of the pioneers of Sudan's Islamic movement at institutions such as Gordon Memorial College and Hantoub Secondary school moulded their understandings of both 'modernity' and 'tradition'. As a result of their colonial education, Islamists deployed discourses concerning both 'progress' and 'cultural authenticity' that bore remarkable parallels with colonial essentialism, even as they announced a decisive break with the colonial past. Much like the conventional nationalists, they used the space crated by the colonial educational institutions to create an ideological community that transcended the narrow ethnic and regional divides previously fostered by the British. At the same time, Islamists and colonialists alike shared a contempt for Marxists and 'deculturated' effendis, and Muslim Brothers' aspirations to escape the 'English jahiliyya', however counter-intuitive this may seem, bore similarities with the worldviews of colonial officials concerned with preventing what they saw to be the excessive impact of urbanization and modern education on Sudan.

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“…During the colonial period in both countries, some colonial officials either entertained hopes of converting Muslim communities or supported Christian missionaries who tried to do so. Colonial officials also implemented policies to weaken Arabic pedagogy and, in Sudan, to prevent non-Muslims from acquiring Arabic literacy (Courbage and Fargues 1997:130-52;Sharkey 2002). Committed Muslims, and particularly the 'ulama (Muslim religious scholars), bitterly resented these policies.…”

Section: Introductionmentioning

confidence: 99%

Language and Conflict: The Political History of Arabisation in Sudan and Algeria

Sharkey

2012

Studies Ethnicity & National

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Upon decolonisation, nationalist leaders in two North African countries, Algeria and Sudan, promoted a policy called Arabisation (ta'rib), which sought to impose standard literary Arabic at the expense of English (in Sudan), French (in Algeria), and other local languages (in both places). This language policy reflected the worldview of Muslim leaders, who hoped to break from the colonial past and start afresh while forging alliances with Arab Islamic states. Arabisation succeeded in expanding the use of literary Arabic in Sudanese and Algerian government bureaus as well as in schools and universities. However, in some circles it helped to stimulate oppositional identities that rejected pan‐Arabism as a focal point for national pride and that challenged the cultural foundations of national cohesion. Taking a comparative approach, this study argues that Arabic language policy in Algeria and Sudan featured strongly in postcolonial nationalism and civil conflict. It concludes by considering the status of language cultures and policies today in Algeria, the Republic of the Sudan, and the newly independent Republic of South Sudan, and contends that state‐led efforts at ‘language rationalisation’ have not eliminated multilingualism in practice.

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Christians Among Muslims: The Church Missionary Society in the Northern Sudan

Cited by 31 publications

References 0 publications

Orientalist Construction on the Existence of Ammiyah Arabic in Egypt in the 20th Century

Orientalist Construction on the Existence of Ammiyah Arabic in Egypt in the 20th Century

Colonial education and the shaping of Islamism in Sudan, 1946–1956

Language and Conflict: The Political History of Arabisation in Sudan and Algeria

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