Jama’atu Ahlis Sunna Lidda’awati wal-Jihad, better known as “Boko Haram,” is the most violent phenomenon of the Nigerian Fourth Republic. It is responsible not only for a regional food crisis that has devolved into famine in some areas, but also the displacement of millions and the deaths of tens of thousands of people. The insurgency in Nigeria began as a dissident religious sect’s venting of local grievances in Maiduguri, the capital of the northeastern Borno State. The movement was founded at the turn of the century by Mohammed Yusuf, a Salafist preacher notorious for his rejection of Western education and government employment.
Boko Haram only gained significant international attention in the aftermath of the 2014 abduction of more than 270 schoolgirls from their dormitory in the remote town of Chibok, but the group did not always employ such deplorable tactics. Although policymakers in capitals the world over have been eager to emphasize the group’s connections to international terrorist groups, the movement is localized and often more akin to an African insurgency than to a prototypical terrorist organization. The group’s initial years were characterized by relatively benign activities like the provision of social services, punctuated by occasional bouts of criminality that, over time, escalated into a series of targeted assassinations that provoked federal government response. A series of violent actions ultimately transformed Boko Haram from a largely nonviolent fundamentalist religious movement into the lethal and resilient force it is today, known internationally for its brutality: notably, the group’s interactions with the Nigerian security sector, categorized by indiscriminate state violence; leadership changes within the insurgency’s ranks that elevated Abubakar Shekau following Mohammed Yusuf’s execution; and regional trends in weapons flows and ideological currents.
Amidu Olalekan Sanni
Of central interest here are the historical sources on Islam and Africa, the role and contributions of manuscripts to the narrative, and how the new cyber world has become a domain for those sources as instruments for the generation and utilization of knowledge. Africa came in contact with Islam right from the birth of the faith in the 7th century. Although Judeo-Christian, Late-Antique, and pre-Islamic materials provided the earliest historical sources on Islam and its people, the Qur’an, hadith (statements of the Prophet Muhammad), and the sira/maghāzī (biography/expeditions) were the first original sources on Islamic history on which later writings, including those from Africa, drew.
The manuscript tradition in Islam is as old as the faith itself; it was one of the earliest material sources on Islamic sciences, and in the case of Africa, it provided a treasure trove of materials. At the beginning of the 21st century, the approach to scholarship and utilization of manuscripts changed radically, as digitization, creation of online databases, interconnected portals and links to universal portals, catalogs of manuscripts and published materials, among other innovations, redefined the ways knowledge of Islamic history is generated, accessed, and utilized.
Samuel Ajayi Crowther was a Church Missionary Society (CMS) missionary bishop charged with evangelizing the territories that became modern Nigeria. Over the last decades of the 19th century Crowther was the best-known Christian of African descent in the British empire. Pious offerings from British Christians allowed him to build a network of mission stations and schools in the Niger bishopric, as his territories were called. Crowther’s career ended in tragedy with a group of English CMS missionaries that traveled to his bishopric to dismiss as either corrupt or immoral most of the African missionary agents Crowther had recruited over the decades. Crowther resigned his office in protest against what he felt was the usurpation of his authority. Crowther died a short time later. Most of the historical scholarship since Crowther’s death (1891) has been concerned with assessments of two things: Crowther’s missionary strategies and the circumstances behind the events at the end of his career. The events at the end of his life have drawn the greatest amount of attention, but as argued in this article, Crowther is better appreciated for the revolutionary ways in which he rethought the missiological ideas of Henry Venn, his patron and mentor, and applied these ideas to the evangelization of his territories. The schools established under Crowther’s direction offered students a combination of skills aimed at making those students competitive in the society created by the expansion of British overrule in the lands that became Nigeria. The appeal of his schools drew many Africans toward the Anglican Church. By the end of his life, however, Crowther’s schools were coming under increasing criticism from Europeans for making Africans too competitive with Europeans.