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on the debates and discussions by which Zanzibari intellectuals crafted locally compelling concepts of racial nationalism. These debates occurred in two phases. The first involved promotion of the idea of exlusionary ethnic nationalism. This was accomplished largely by the elite literati, affiliated with the Arab Association and Zanzibar National Party, who immagined a national community defined by class-bound criteria of arabocentric “civilization”. In the second phase, poorly educated propagandists affiliated with the African Association countered with their own vision of exclusionary ethnic nationalism, one that immagined the nation in explicitly racial terms. Most of the article phocuses on the second of these phases, examining debates from the popular newspapers of the 1950s, [especially the racial nationalists of Afrika Kwetu and the elite nationalists of Mwongozi. The latter was edited by Ali Muhsin al-Barwani].
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In this article three cases before the Sultan’s Court for Zanzibar and Pemba are presented over inheritance involving the possession of shambas, farms and farmhouses in the agricultural areas (from the Zanzibar National Archive, files HC8/1-140). For the Ibāḍiyya, the main legal text was K. al-Nīl wa-Shifā’ al-ʿAlīl of ʿAbd al-ʿAzīz b. Ibr. al-Muṣʿabī al-Thamīnī (1130-1223/1718-1808). To this, the most frequently used commentary was Sharḥ al-Nīl by Muḥ. b. Yūsuf Iṭfayyish (1260-1332/1820-1914). Another much used work on Ibāḍī inheritance law was the Mukhtaṣar by the Omani author Abū ‘l-Ḥasan ʿAlī b. Muḥ. al-Bisyawī. Pp. 8-9: information on the Ibāḍī Qāḍī ʿAlī b. Muḥ. al-Mundhirī (1866-1925).
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the study of early Islamic historical tradition has flourished in recent years with the emergence of new and innovative scholarship no longer dependent on more traditional narratival approaches. Chase Robinson’s book, which takes full account of the latest research, interwaves history and historiography to interpret the political, social and economic transformations in northern Mesopotamia after the Islamic conquests. Using Arabic and Syriac sources to elaborate his argument, the author focuses on the Muslim and Christian élites, demonstrating that the immediate effects of the conquests were in fact modest ones. Significant social change took place only at the end of the seventh century with the imposition of Marwānid rule. Even then, the author argues, social power was diffused in the hands of local élites. This is a sophisticated study at the cutting-edge of a burgeoning field in Islamic studies.
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The succession crisis in Zanzibar, which eventually brought Barghash b. Saʿīd to the throne, and its broader significance, being the disputes over foreign policy between the government of India and the government of Bombay, and the rivalries between both of them and the foreign office and the colonial office.
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