Mbaye Lo – författare

Muslim Institutions of Higher Education in Postcolonial Africa examines the colonial discriminatory practices against Muslim education through control and dismissal and discusses the education reform movement of the post-colonial experience.

The Arabic Classroom is a multicontributor work for trainee and in-service teachers of Arabic as a foreign language. Collected here is recent scholarly work, and also critical writing from Arabic instructors, Arabists and language experts, to examine the status of the teaching and learning of Arabic in the modern classroom. The book stresses the inseparability of the parameters of contexts, texts and learners in the effective Arabic classroom and investigates their role in enhancing the experience of teaching and learning Arabic.The book also provides a regional perspective through global case studies and encourages Arabic experts to search for better models of instruction and best practices beyond the American experience.

The Arabic Classroom is a multicontributor work for trainee and in-service teachers of Arabic as a foreign language. Collected here is recent scholarly work, and also critical writing from Arabic instructors, Arabists and language experts, to examine the status of the teaching and learning of Arabic in the modern classroom. The book stresses the inseparability of the parameters of contexts, texts and learners in the effective Arabic classroom and investigates their role in enhancing the experience of teaching and learning Arabic.The book also provides a regional perspective through global case studies and encourages Arabic experts to search for better models of instruction and best practices beyond the American experience.

Omar ibn Said (1770–1863) was a Muslim scholar from West Africa who spent more than fifty years enslaved in the North Carolina household of James Owen, brother of Governor John Owen. In 1831 Omar composed a brief autobiography, the only known narrative written in Arabic by an enslaved person in North America, and he became famous for his Arabic writings. His enslavers also provided him with an Arabic Bible and claimed Omar as a convert to Christianity, prompting wonder and speculation among amateur scholars of Islam, white slave owners, and missionaries. But these self-proclaimed experts were unable or unwilling to understand Omar's writings, and his voice was suppressed for two centuries. Mbaye Lo and Carl W. Ernst here weave fresh and accurate translations of Omar's eighteen surviving writings, for the first time identifying his quotations from Islamic theological texts, correcting many distortions, and providing the fullest possible account of his life and significance. Placing Omar at the center of a broader network of the era's literary and religious thought, Lo and Ernst restore Omar's voice, his sophisticated engagement with Islamic and Christian theologies, his Arabic skills, and his extraordinary efforts to express himself and exert agency despite his enslavement.

Omar ibn Said (1770–1863) was a Muslim scholar from West Africa who spent more than fifty years enslaved in the North Carolina household of James Owen, brother of Governor John Owen. In 1831 Omar composed a brief autobiography, the only known narrative written in Arabic by an enslaved person in North America, and he became famous for his Arabic writings. His enslavers also provided him with an Arabic Bible and claimed Omar as a convert to Christianity, prompting wonder and speculation among amateur scholars of Islam, white slave owners, and missionaries. But these self-proclaimed experts were unable or unwilling to understand Omar's writings, and his voice was suppressed for two centuries. Mbaye Lo and Carl W. Ernst here weave fresh and accurate translations of Omar's eighteen surviving writings, for the first time identifying his quotations from Islamic theological texts, correcting many distortions, and providing the fullest possible account of his life and significance. Placing Omar at the center of a broader network of the era's literary and religious thought, Lo and Ernst restore Omar's voice, his sophisticated engagement with Islamic and Christian theologies, his Arabic skills, and his extraordinary efforts to express himself and exert agency despite his enslavement.