Dipartimento di Scienze Sociali e delle Istituzioni

Since the time of independence Rwanda has had a number of so-called ethnic violence episodes. In most of the cases an instrumental use of violence from the central government to keep power through perpetuation of social divisions. Although historically ethnic violence was always kept inside the state, these episodes of violence pushed over the decades a large number of refugees out of Rwanda. The systematic genocide in 1994 caused a war that was spread into the Great Lakes Region due to the flow of refugees, particularly in former Zaire, starting a regional war that has not ended yet.

Sovente la sorte degli stati è determinata dalla realtà regionale in cui si trovano e dalle relazioni con i propri vicini, condizionando, a volte in modo fatale, la loro esistenza. Da questo punto di vista le vicende dell’Uganda dell’ultimo secolo possono essere considerate paradigmatiche. Uno dei fenomeni che, forse meglio degli altri, hanno segnato la storia della Regione dei grandi laghi africani è quello dei movimenti di profughi. A volte tale fenomeno ha assunto proporzioni notevoli, come durante il genocidio rwandese del 1994, causando gravi problemi di assistenza e sicurezza, ma anche di politica regionale. Spesso, infatti, dalle comunità in esilio nascono movimenti, e veri e propri partiti politici che negli anni hanno contribuito a destabilizzare gli equilibri regionali, proprio come è accaduto in Uganda nel periodo preso in esame.

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A cura di Filippo Petrucci, Isabella Soi
Area 11 – Scienze storiche, filosofiche, pedagogiche e psicologiche
   
SINTESI
Analyse the interaction between minority and majority and minority and territory is the main focus of the edited book Cities and minorities in Africa. It tries to illustrate specific aspects of the relationship that some African minorities have established with six particular places, some of them being main cities of the continent. The book chapters are very different in scope, topics, places and time, highlighting the great interest and importance of the subject touching various aspects of life, history and development of the continent itself. Cities and minorities in Africa tries to show how the city becomes a major stage of social, economic and political dynamics. Special reference should be given to the last section of the book, which has been dedicated to the work of an African young researcher.

Africa ed ebraismo vengono spesso analizzati separatamente, trascurando l’importante contributo che gli ebrei hanno dato allo sviluppo del continente e l’impatto che quest’ultimo ha avuto sulla religione. Il volume analizza la condizione delle comunità ebraiche di Tunisia e Uganda e si inserisce, quindi, nel filone di studio sulle minoranze religiose africane, con lo scopo di confermare l’adattabilità dell’ebraismo a diversi ambienti e culture, e fornire una prova di come esso vari a seconda del contesto e non sia monolitico come spesso è percepito.

The presence of Italians in Sub Saharan Africa has not received much attention. Although migration flows have always been – and remain – marginal from a quantitative viewpoint, there are some contexts in which the numbers of Italians are remarkable, as in the case of Zanzibar. In the mid-1980s, the archipelago opened up its economy to foreign investments. Tourism has become its most important and profitable industry, and Italians are leading the way. In the 1990s, a growing number of Italians began to settle in the archipelago, and in 2013, the number of residents in Zanzibar was approximately 200-250. This study, based on interviews, explores the evolution and current characteristics of the Italian population. It examine work and living conditions, their social life and relationship with Italian authorities in Zanzibar and in mainland Tanzania.

Compared to other East African countries, Islam in Uganda is a relatively recent and numerically marginal phenomenon, with only 10-15% of the population being Muslim. These two elements have characterised both the Muslim community life in Uganda and scientific publications on this issue. Past academic works on Ugandan Islam have mainly focused on its history, both in the pre-independence period or in more recent times. Some others, on the other hand, focus on Muslims’ relationship with Uganda, exploring some specific issues such as their political role, education, relations with the Christian majority or the more recently
radicalism and religious fundamentalism that has also impinged upon the East African country. Despite the excellent results produced in these past decades, most of these works miss underlining the links between the origins of Ugandan Islam and its connection with current divisions within the community, and the main elements that characterise the marginalisation of Muslims today. The aim of this article is to contribute to this last broad theme, connecting some different elements of marginalisation, paradoxically also representing some of their exit strategies. This work takes into account both Ugandan Islam’s historical
dimension (the cause of internal divisions and often tense relations with the Christian majority) and some of the most sensitive issues of today’s Muslim community life: visibility (mainly through the media), education and political participation. Sources used include archival documents, interviews made during fieldwork in Uganda in 2011, published academic works and media sources.

The establishment of Judaism in Uganda was a result of the historical trajectory and tensions within Uganda in early 1900s. British colonialism, Buganda’s regional position and the personal aspirations of some key actors played a role in the creation of the Bayudaya community in eastern Uganda, a distinctively African Jewish community. A rural community, settled in a few villages close to Mbale, it was created by an interregional (and colonial) idea of the country. The founder of the community, Semei Kakungulu, was a warrior and “chief ” from Buganda
sent by the British colonial government in the eastern region of today’s Uganda to conquer and control the area, creating an administrative system to properly govern it. The personality of the founder and his tensions with both the Europeans and the Baganda were reasons behind the community’s creation—which was underlined by his controversial shift towards Judaism. However, both the creation and the survival of the community were a result not only of Bayudaya strength, but also of
its outside orientation, which mirrored Uganda’s changing international relations. The history of the Bayudaya presents an interesting case to study both in its local and its international dimension. Another important element in the study of Judaism in Uganda is that it does not comprise only the Bayudaya but also (at least!) one other community: the “expat” Jewish community in Kampala. While different in many ways, more
recent and less studied than the Bayudaya, the community in Kampala, like their Bayudaya counterpart, is shaping Uganda’s new religious landscape in a similar way. This paper looks at the different identities of Ugandan Judaism, by way of examining how they relate to each other and to the wider Jewish world. It addresses three particular dimensions that contribute to the uniqueness of the Ugandan case: the dimension of their identity, Ugandan against non-Ugandan; and how regional and religious dimensions influence their development. There have been some attempts to bridge the gap between the two, but not to create a single community, considering that there is little room to overcome the religious differences between them. Despite their differences, they have
common characteristics (beyond the borders within which they all live): mainly the importance of their “international” links. Another common characteristic is how active they both are in the social and economic life of the larger communities where they live, which is evident in entrepreneurship and in education. Here the relationship with the rest of Ugandan society is important. Despite their “social activism,” Ugandans generally ignore their existence. Considering this marginality, both groups try to build bridges to link them with other religious communities
and with society in general: for example, through the interfaith activism of the Kampala group (e.g., the rabbi going to the minaret of the Old Kampala mosque) or through economic activities, such as the coffee cooperative Delicious Peace. The aim of this paper is to contribute to the debate of African Judaism, stressing its international dimension as a both unifying and separating factor, and in particular the role played by Israel as a mediator, or filter, between Jews and Uganda.

Lo scritto, nellʼintento di attribuire un senso logico alla formula «adempimento parziale», in apparenza contraddittoria, rilegge tale espressione come allusiva a qualunque componente della prestazione, obiettivamente diretto alla sfera giuridica del creditore, che risulti potenzialmente suscettivo di procurare lʼutilità complessivamente attesa per il tramite di unʼulteriore attività riconducibile allʼoriginario dovere di prestazione. Si tratta di un segmento dellʼObligationsprogramm ancora in fieri, di per sé inidoneo a provocare un qualche effetto estintivo. Nel quadro della complessiva ricostruzione proposta, si rinviene nel disposto di cui allʼart. 1181 c.c. lʼaffermazione del principio generale secondo il quale, fintantoché la prestazione sia possibile e lʼinteresse ex art. 1174 c.c. sia suscettivo di piena soddisfazione per il tramite di essa, deve ritenersi rimessa al creditore, entro i limiti imposti dalla buona fede, la scelta se la prestazione incompleta, nel senso sopra descritto, debba essere «abbandonata» nellʼalveo delle attribuzioni patrimoniali sprovviste di giustificazione causale o destinata allʼattuazione del rapporto e alla totale o parziale soddisfazione del proprio interesse, qualunque sia lʼentità dello scostamento rispetto al dovuto.