ABSTRACT

Drawing upon interviews and a variety of newspapers and other media associated with the Sudanese Islamic Movement, this article analyses historic developments in its strategy for the Islamization of the now independent region of southern Sudan with particular reference to the experience of members of the movement from that region. It identifies significant parallels between the colonial and Islamist designs for “civilizing” southern Sudanese, arguing that like its colonial predecessor the “Civilizational Project” of Hasan al-Turabi’s “Salvation Regime” alternated between assimilating and excluding them. The post-1989 Islamist regime’s treatment of Islamist southerners before and after the secession of the south in 2011 highlighted the division between these assimilationist and exclusionary trends. Although the movement was largely unsuccessful in recruiting southern members, those who did join were not simply Islamist satellites – like Islamists from the other marginalized regions, they sought to use the Movement to traverse the social divide between center and periphery, sometimes in a manner that challenged the riverain elites that dominated it. In thus deconstructing the notion that Islamic movements are ideologically and socially homogenous, the article contributes a fresh perspective on the debate about Arabization and Islamization in Sudan as well as center–periphery relations in post-colonial contexts.

摘要

本文通过与苏丹伊斯兰运动有关的采访以及各种报纸和其他媒体，分析了苏丹南部现已独立地区的伊斯兰化战略的历史发展，特别参考了该运动成员的经验。地区。它确定了“文明化”苏丹南部的殖民主义和伊斯兰主义设计之间的重大相似之处，认为像其前身那样，哈桑·图拉比的“救助政权”的“文明计划”在吸收和排斥之间进行了交替。1989年后的伊斯兰政权在2011年南方脱离之前和之后对伊斯兰南方人的待遇突显了这些同化和排斥趋势之间的分歧。尽管该运动在招募南方成员方面基本上没有成功，但参加该运动的人不只是伊斯兰卫星，就像其他边缘化地区的伊斯兰主义者一样，他们试图利用该运动穿越中部和周边之间的社会鸿沟，有时以某种方式挑战了统治它的里弗兰精英。因此，在解构伊斯兰运动在意识形态和社会上是同质的观念时，本文为关于苏丹的阿拉伯化和伊斯兰化以及后殖民时代背景下的中心－外围关系的辩论提供了新的视角。有时以挑战统治它的河流精英的方式。因此，在解构伊斯兰运动在意识形态和社会上是同质的观念时，本文为关于苏丹的阿拉伯化和伊斯兰化以及后殖民时代背景下的中心－外围关系的辩论提供了新的视角。有时以挑战统治它的河流精英的方式。因此，在解构伊斯兰运动在意识形态和社会上是同质的观念时，本文为关于苏丹的阿拉伯化和伊斯兰化以及后殖民时代背景下的中心－外围关系的辩论提供了新的视角。