Afrika südlich der Sahara
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Many Zanjian settlements (8th to 13th centuries AD) on Tanzania’s coast are considered to have collapsed and not regarded as belonging to the formation of the Swahili culture (13th to 16th centuries AD). With this regard, Swahili traditions found on Tanzania’s coast are seldom linked to local Zanjian precursors but to external influence especially from Lamu archipelago on the Kenya coast. Nevertheless, new archaeological evidences from Pangani Bay on the northern coast of Tanzania suggest that the external influences to cultural continuity and change from Zanjian to Swahili periods are overemphasized. This conclusion is grounded on archaeological field works conducted in the surrounding of Pangani Bay in 2010 and 2012, where major Swahili sites directly overlie Zanjian sites without recognizable changes of the cultural materials. The study compares and contrasts cultural materials (in particular pottery) and remains of economy and trade (fauna and glass beads) traditions from both Zanjian and Swahili phases. The aim of this comparative analysis is to trace change and continuity of archaeological traditions for better understanding the origin of Swahili culture in Pangani Bay.
In this endeavour, the analysis of ceramic, faunal remains and glass beads from Pangani Bay proposes negligible differences of materials and economical traditions from the late 1st to 2nd millennia AD. That is, local ceramic styles by Swahilis show only minor differences to those used by their ancestors, while fauna data suggest a similarity in subsistence economy between Zanjian and Swahili periods. Correspondingly, glass bead data indicate that although maritime trade became highly sophisticated during Swahili time, early involvement into oceanic far distance trade contact began in the Zanjian period. Thus, this thesis conveys all issues together. It presents research objectives, field work methods as well as analysis and interpretation of the results, with a main focus on ceramic, fauna and bead data. With the support of archaeological evidences, the current work concludes that there is more continuity than change in most of the Zanjian traditions that facilitated the origin of Swahili culture in Pangani Bay.
From the 1980 Maitatsine uprising to the 2009 Boko Haram uprising, Nigeria was bedevilled by ethno-religious conflicts with devastating human and material losses. But the Boko Haram uprising of July 2009 was significant in that it not only set a precedent, but also reinforced the attempts by Islamic conservative elements at imposing a variant of Islamic religious ideology on a secular state. Whereas the religious sensitivity of Nigerians provided fertile ground for the breeding of the Boko Haram sect, the sect’s blossoming was also aided by the prevailing economic dislocation in Nigerian society, the advent of party politics (and the associated desperation of politicians for political power), and the ambivalence of some vocal Islamic leaders, who, though they did not actively embark on insurrection, either did nothing to stop it from fomenting, or only feebly condemned it. These internal factors coupled with growing Islamic fundamentalism around the world make a highly volatile Nigerian society prone to violence, as evidenced by the Boko Haram uprising. Given the approach of the Nigerian state to religious conflict, this violence may remain a recurring problem. This paper documents and analyses the Boko Haram uprising, as well as its links with the promotion of Islamic revivalism and the challenges it poses to the secularity of the Nigerian state.