Book Review: America and the Production of Islamic Truth in Uganda by Yahya Sseremba (ISBN 9781032412085), 2023; London and New York, Routledge, 216 pp.
America and the Production of Islamic Truth in Uganda provides an in-depth analysis of the impact of the war on terror on postcolonial states in Africa, focusing on American interventions in Islamic education in Uganda. It critically examines how these interventions reshape state governance and Islamic education, intersecting global security agendas with local religious and educational dynamics.
A central argument raised by Sseremba is that American interventions in Islamic education in Uganda are not merely responses to extremism but part of a broader project to reshape state governance. These interventions aim to increase state control over Islamic truth production and everyday Muslim life, integrating previously autonomous Muslim domains into the civil sphere. This shift, from indirect governance through patronage to direct state intervention and regulation, reconfigures state power to produce governable and self-governing subjects. Standardized curricula, state-approved teacher qualifications, and centralized regulatory bodies align Islamic education with state objectives, extending state control into previously autonomous areas of society.
The examination of US foreign policy, particularly its role in the war on terror, is significant. American-led reforms in Islamic education aim to counter violent extremism by eliminating extremist content in curricula and promoting resilience against radicalization. The establishment of centralized authorities to oversee Madrasas and standardized curricula reflects broader US political and security objectives. The effectiveness of these interventions is questioned by Sseremba, probing whether they genuinely address the root causes of extremism or primarily serve US geopolitical interests.
The book shows how despite external interventions, local Muslim communities in Uganda exhibit significant agency in modernizing and contextualizing Islamic education. Figures like Sheikh Muhammad Ahmed Kisuule demonstrate how local actors reinterpret Islamic knowledge in the light of socio-cultural realities. These initiatives reveal the proactive approach of Ugandan Muslims, challenging the narrative that they are passive recipients of foreign interventions. However, these local efforts face challenges such as state power, financial constraints, and internal community divisions.
A critical perspective on the discourse of countering violent extremism (CVE) is a key strength of the book. The reforms in Islamic education are framed as part of broader efforts to shape the state by creating governable subjects who align with state hegemonic security objectives. The assumptions underlying the CVE narrative are critiqued, suggesting that interventions extend state control rather than addressing the actual drivers of extremism. The book excels in its thorough examination of the historical context surrounding Islamic education in Uganda. The evolution of state-Muslim relations from the colonial period to the present is meticulously traced, providing a rich backdrop for understanding contemporary interventions. This historical depth allows for a nuanced understanding of continuity and change in the governance of Muslims.
Employing theoretical frameworks, from Michel Foucault and Mahmood Mamdani, to analyze power dynamics and governance enhances the analytical depth of the book. Foucault’s concept of power explains how interventions create self-regulating subjects, while Mamdani’s analysis of the colonial and postcolonial state contextualizes historical shifts in state mechanisms of control. Focusing on the agency of local Muslim communities is another strength of the book. Various local efforts to modernize and contextualize Islamic education are highlighted, showcasing the ingenuity and resilience of Ugandan Muslims. This perspective acknowledges the role of local actors in shaping educational and religious practices. The critical analysis of Ugandan state and US interventions under the guise of CVE reveals broader political and security objectives. The rationale behind these reforms and their broader implications are scrutinized, questioning whether the goal of countering extremism justifies the extensive regulatory measures imposed on Islamic education.
However, there are areas that could have been beneficial to consider or need consideration in future editions. The book predominantly employs Western theoretical frameworks, lacking integration of indigenous African perspectives, which could provide a richer understanding of the socio-cultural and religious dynamics specific to Uganda. The socio-economic consequences of state-imposed changes on Muslim communities are not sufficiently explored, and the discussion of local community responses to interventions is rather underdeveloped. A comparative analysis with other countries dealing with similar counterterrorism measures could enrich the overall analysis. Furthermore, the focus is more on immediate impacts and regulatory changes, with less emphasis on potential long-term consequences. Internal divisions within the Muslim community are mentioned but not deeply examined regarding their impact on the implementation and reception of reforms. Lastly, gender perspectives on counter-terrorism Islamic education are largely overlooked, missing the distinct impacts on different genders within the Muslim community.
In conclusion, while the book offers valuable insights and a thorough analysis of the impact of the war on terror on Islamic education, addressing its weaknesses would provide a more holistic understanding of the complex dynamics at play. This includes integrating local theoretical perspectives, exploring socio-economic impacts, detailing community responses, incorporating comparative analysis, examining long-term effects, focusing on internal community divisions, and considering gender perspectives.
