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MYSTIC LEADER ©Christian Bobst Village of Keur Ndiaye Lo
SENEGAL MYSTIC LEADER ©Christian Bobst Village of Keur Ndiaye Lo. Disciples of the Baye Fall Dahira of Cheikh Seye Baye perform a religious ceremony, drumming, dancing and singing prayers. While in other countries fundamentalists may prohibit music, it is an integral part of the religious practice in Sufism. Sufism is a form of Islam practiced by the majority of the population of Senegal, where 95% of the country’s inhabitants are Muslim Based on the teachings of religious leader Amadou Bamba, who lived from the mid 19th century to the early 20th, Sufism preaches pacifism and the goal of attaining unity with God According to analysts of international politics, Sufism’s pacifist tradition is a factor that has helped Senegal avoid becoming a theatre of Islamist terror attacks Sufism also teaches tolerance. The role of women is valued, so much so that within a confraternity it is possible for a woman to become a spiritual leader, with the title of Muqaddam Sufism is not without its critics, who in the past have accused the Marabouts of taking advantage of their followers and of mafia-like practices, in addition to being responsible for the backwardness of the Senegalese economy In the courtyard of Cheikh Abdou Karim Mbacké’s palace, many expensive cars are parked. They are said to be gifts of his followers, among whom there are many rich Senegalese businessmen who live abroad. The Marabouts rank among the most influential men in Senegal: their followers see the wealth of thei religious leaders as a proof of their power and of their proximity to God. -
Migrant Sufis and Shrines: a Microcosm of Islam Inthe Tribal Structure of Mianwali District
IJASOS- International E-Journal of Advances in Social Sciences, Vol.II, Issue 4, April 2016 MIGRANT SUFIS AND SHRINES: A MICROCOSM OF ISLAM INTHE TRIBAL STRUCTURE OF MIANWALI DISTRICT Saadia Sumbal Asst. Prof. Forman Christian College University Lahore, Pakistan, [email protected] Abstract This paper discusses the relationship between sufis and local tribal and kinship structures in the last half of eighteenth century to the end of nineteenth century Mianwali, a district in the south-west of Punjab. The study shows how tribal identities and local forms of religious organizations were closely associated. Attention is paid to the conditions in society which grounded the power of sufi and shrine in heterodox beliefs regarding saint‟s ability of intercession between man and God. Sufi‟s role as mediator between tribes is discussed in the context of changed social and economic structures. Their role as mediator was essentially depended on their genealogical link with the migrants. This shows how tribal genealogy was given precedence over religiously based meta-genealogy of the sufi-order. The focus is also on politics shaped by ideology of British imperial state which created sufis as intermediary rural elite. The intrusion of state power in sufi institutions through land grants brought sufis into more formal relations with the government as well as the general population. The state patronage reinforced their social authority and personal wealth and became invested with the authority of colonial state. Using hagiographical sources, factors which integrated pir and disciples in a spiritual bond are also discussed. This relationship is discussed in two main contexts, one the hyper-corporeality of pir, which includes his power and ability to move through time and space and multilocate himself to protect his disciples. -
Mali Overview Print Page Close Window
World Directory of Minorities Africa MRG Directory –> Mali –> Mali Overview Print Page Close Window Mali Overview Environment Peoples History Governance Current state of minorities and indigenous peoples Environment The Republic of Mali is a landlocked state in West Africa that extends into the Sahara Desert in the north, where its north-eastern border with Algeria begins. A long border with Mauritania extends from the north, then juts west to Senegal. In the west, Mali borders Senegal and Guinea; to the south, Côte d'Ivoire; to the south-east Burkina Faso, and in the east, Niger. The country straddles the Sahara and Sahel, home primarily to nomadic herders, and the less-arid south, predominately populated by farming peoples. The Niger River arches through southern and central Mali, where it feeds sizeable lakes. The Senegal river is an important resource in the west. Mali has mineral resources, notably gold and phosphorous. Peoples Main languages: French (official), Bambara, Fulfulde (Peulh), Songhai, Tamasheq. Main religions: Islam (90%), traditional religions (6%), Christian (4%). Main minority groups: Peulh (also called Fula or Fulani) 1.4 million (11%), Senoufo and Minianka 1.2 million (9.6%), Soninké (Saracolé) 875,000 (7%), Songhai 875,000 (7%), Tuareg and Maure 625,000 (5%), Dogon 550,000 (4.4%) Bozo 350,000 (2.8%), Diawara 125,000 (1%), Xaasongaxango (Khassonke) 120,000 (1%). [Note: The percentages for Peulh, Soninke, Manding (mentioned below), Songhai, and Tuareg and Maure, as well as those for religion in Mali, come from the U.S. State Department background note on Mali, 2007; Data for Senoufo and Minianka groups comes from Ethnologue - some from 2000 and some from 1991; for Dogon from Ethnologue, 1998; for Diawara and Xaasonggaxango from Ethnologue 1991; Percentages are converted to numbers and vice-versa using the State Department's 2007 estimated total population of 12.5 million.] Around half of Mali's population consists of Manding (or Mandé) peoples, including the Bambara (Bamana) and the Malinké. -
Henna's Significance in Amazigh Id, Circumcision
Henna’s Significance in Amazigh Id, Circumcision and "Night of the Henna" Celebrations Copyright © 2002 Catherine Cartwright-Jones Tapdancing Lizard LLC The Encyclopedia of Henna Henna’s Significance in Amazigh Id, Circumcision and "Night of the Henna" Celebrations Copyright © 2002 Catherine Cartwright Jones TapDancing Lizard LLC All rights reserved. Terms of use: you must agree to these terms to download, print, and use this book. All rights reserved. Terms of use for personal use: You may not sell, offer for sale, exchange or otherwise transfer this publication without the express written permission of the publisher. You may make one (1) printed copy of this publication for your personal use. You may use the patterns as inspiration for hand rendered ephemeral body decoration. You may not sell, lend, give away or otherwise transfer this copy to any other person for any reason without the express written permission of the publisher. You may make one (1) electronic copy of this publication for archival purposes. Except for the one (1) permitted print copies and the one (1) archival copy, you may not make any other copy of this publication in whole or in part in any form without the express written permission of the publisher. Terms of use for instructional and educational purposes: You may reprint this book as instructional material for anthropology, sociology, women’s studies, medicine, health, religion, henna or related arts. You may reprint this book as instructional material for a private or public school. You may reprint this book for inclusion in a public library You may not sell reprints of this book for profit. -
African Studies Association 59Th Annual Meeting
AFRICAN STUDIES ASSOCIATION 59TH ANNUAL MEETING IMAGINING AFRICA AT THE CENTER: BRIDGING SCHOLARSHIP, POLICY, AND REPRESENTATION IN AFRICAN STUDIES December 1 - 3, 2016 Marriott Wardman Park Hotel, Washington, D.C. PROGRAM COMMITTEE CHAIRS: Benjamin N. Lawrance, Rochester Institute of Technology William G. Moseley, Macalester College LOCAL ARRANGEMENTS COMMITTEE CHAIRS: Eve Ferguson, Library of Congress Alem Hailu, Howard University Carl LeVan, American University 1 ASA OFFICERS President: Dorothy Hodgson, Rutgers University Vice President: Anne Pitcher, University of Michigan Past President: Toyin Falola, University of Texas-Austin Treasurer: Kathleen Sheldon, University of California, Los Angeles BOARD OF DIRECTORS Aderonke Adesola Adesanya, James Madison University Ousseina Alidou, Rutgers University Souleymane Bachir Diagne, Columbia University Brenda Chalfin, University of Florida Mary Jane Deeb, Library of Congress Peter Lewis, Johns Hopkins University Peter Little, Emory University Timothy Longman, Boston University Jennifer Yanco, Boston University ASA SECRETARIAT Suzanne Baazet, Executive Director Kathryn Salucka, Program Manager Renée DeLancey, Program Manager Mark Fiala, Financial Manager Sonja Madison, Executive Assistant EDITORS OF ASA PUBLICATIONS African Studies Review: Elliot Fratkin, Smith College Sean Redding, Amherst College John Lemly, Mount Holyoke College Richard Waller, Bucknell University Kenneth Harrow, Michigan State University Cajetan Iheka, University of Alabama History in Africa: Jan Jansen, Institute of Cultural -
Submission to the University of Baltimore School of Law‟S Center on Applied Feminism for Its Fourth Annual Feminist Legal Theory Conference
Submission to the University of Baltimore School of Law‟s Center on Applied Feminism for its Fourth Annual Feminist Legal Theory Conference. “Applying Feminism Globally.” Feminism from an African and Matriarchal Culture Perspective How Ancient Africa’s Gender Sensitive Laws and Institutions Can Inform Modern Africa and the World Fatou Kiné CAMARA, PhD Associate Professor of Law, Faculté des Sciences Juridiques et Politiques, Université Cheikh Anta Diop de Dakar, SENEGAL “The German experience should be regarded as a lesson. Initially, after the codification of German law in 1900, academic lectures were still based on a study of private law with reference to Roman law, the Pandectists and Germanic law as the basis for comparison. Since 1918, education in law focused only on national law while the legal-historical and comparative possibilities that were available to adapt the law were largely ignored. Students were unable to critically analyse the law or to resist the German socialist-nationalism system. They had no value system against which their own legal system could be tested.” Du Plessis W. 1 Paper Abstract What explains that in patriarchal societies it is the father who passes on his name to his child while in matriarchal societies the child bears the surname of his mother? The biological reality is the same in both cases: it is the woman who bears the child and gives birth to it. Thus the answer does not lie in biological differences but in cultural ones. So far in feminist literature the analysis relies on a patriarchal background. Not many attempts have been made to consider the way gender has been used in matriarchal societies. -
The Other Side of Gender Inequality: Men and Masculinities in Afghanistan
The Other Side of Gender Inequality: Men and Masculinities in Afghanistan Chona R. Echavez SayedMahdi Mosawi Leah Wilfreda RE Pilongo Afghanistan Research and Evaluation Unit and Swedish Committee for Afghanistan Issues Paper The Other Side of Gender Inequality: Men and Masculinities in Afghanistan Chona R. Echavez SayedMahdi Mosawi Leah Wilfreda RE Pilongo January 2016 ISBN 978-9936-8044-0-1 (ebook) ISBN 978-9936-8044-1-8 (paper) Publication Code: 1601E Editing: Toby Miller Cover photo: The picture on the left side of front cover is the game of buzkashi (goat dragging) in Takhar Province, February, 2015. On the right are faces of Afghan men from the four study provinces: Kabul, Nangarhar, Takhar, and Bamyan. These pictures were taken from December 2014 to May 2015, when the team went on fieldwork. (Photos by Mohammad Edris Lutfi, Research Assistant at AREU). Cover design: Michael Lou Montejo The following citation for this publication is suggested: Echavez, Chona R., SayedMahdi Mosawi, Leah Wilfreda RE Pilongo. The Other Side of Gender Inequality: Men and Masculinities in Afghanistan. Kabul: Afghanistan Research and Evaluation Unit, 2016. This study was made possible by a grant from the Swedish Committee for Afghanistan (SCA) and additional funding from Afghanistan Research and Evaluation Unit (AREU) coming from the Embassy of Finland. This publication may be quoted, cited or reproduced only for non-commercial purposes and provided that the authors and source be acknowledged. The opinions expressed in this publication are those of the authors and do not necessarily reflect those of AREU or SCA. © 2016 Afghanistan Research and Evaluation Unit All rights reserved. -
BANK of AFRICA SENEGAL Prie Les Personnes Dont Les Noms Figurent
COMMUNIQUE COMPTES INACTIFS BANK OF AFRICA SENEGAL prie les personnes dont les noms figurent sur la liste ci- dessous de bien vouloir se présenter à son siège (sis aux Almadies, Immeuble Elan, Rte de Ngor) ou dans l’une de ses agences pour affaire les concernant AGENCE DE NOM NATIONALITE CLIENT DOMICILIATION KOUASSI KOUAME CELESTIN COTE D'IVOIRE ZI PARTICULIER 250383 MME SECK NDEYE MARAME SENEGAL INDEPENDANCE 100748 TOLOME CARLOS ADONIS BENIN INDEPENDANCE 102568 BA MAMADOU SENEGAL INDEPENDANCE 101705 SEREME PACO BURKINA FASO INDEPENDANCE 250535 FALL IBRA MBACKE SENEGAL INDEPENDANCE 100117 NDIAYE IBRAHIMA DIAGO SENEGAL ZI PARTICULIER 251041 KEITA FANTA GOGO SENEGAL INDEPENDANCE 101860 SADIO MAMADOU SENEGAL ZI PARTICULIER 250314 MANE MARIAMA SENEGAL INDEPENDANCE 103715 BOLHO OUSMANE ROGER NIGER INDEPENDANCE 103628 TALL IBRAHIMA SENEGAL INDEPENDANCE 100812 NOUCHET FANNY J CATHERINE SENEGAL MERMOZ 104154 DIOP MAMADOU SENEGAL INDEPENDANCE 100893 NUNEZ EVELYNE SENEGAL INDEPENDANCE 101193 KODJO AHIA V ELEONORE COTE D'IVOIRE PARCELLES ASSAINIES 270003 FOUNE EL HADJI MALICK SENEGAL MERMOZ 105345 AMON ASSOUAN GNIMA EMMA J SENEGAL HLM 104728 KOUAKOU ABISSA CHRISTIAN SENEGAL PARCELLES ASSAINIES 270932 GBEDO MATHIEU BENIN INDEPENDANCE 200067 SAMBA ALASSANE SENEGAL ZI PARTICULIER 251359 DIOUF LOUIS CHEIKH SENEGAL TAMBACOUNDA 960262 BASSE PAPE SEYDOU SENEGAL ZI PARTICULIER 253433 OSENI SHERIFDEEN AKINDELE SENEGAL THIES 941039 SAKERA BOUBACAR FRANCE DIASPORA 230789 NDIAYE AISSATOU SENEGAL INDEPENDANCE 111336 NDIAYE AIDA EP MBAYE SENEGAL LAMINE GUEYE -
The Integrated Economic and Social Development Center Is Launched in the Kaolack Region of Senegal
The Integrated Economic and Social Development Center is launched in the Kaolack Region of Senegal On February 27, 2015 the General Assembly for the formal establishment of the Integrated Economic and Social Development Center – CIDES Saloum of Kaolack’ Region was held within the premises of Kaolack’s Departmental Council. The event was chaired by the Minister of Women, Family and Child, by the Regional Governor and by the Mayors of the Department of Kaolack, Guinguinéo and Nioro. Amongst the participants were also the local authorities, senior representatives of the administrations and territorial services, representatives of undergoing programs, the Coordinator of the Ministry of Woman Unit for Poverty Reduction and representatives of the Italian Cooperation, plus all members of the CIDES Saloum. After opening words of the President of the Departmental Council of Kaolack, the Minister of Women on behalf of the President of the Republic recognized the efforts of all participants and the Government of Italy to support Senegal developmental policies. The Minister marked how CIDES represents a strategic tool for the development of territories and how it organically sets in the guidelines of Act III of the national decentralization policies. The event was led by a series of presentations and discussions on the results of the CIDES Saloum participatory design process, submission and approval of the Statute and the final election of members of its management structure. This event represents the successful completion of an action-research process developed over a year to design, through the active participation of local actors, the mission, strategic objectives and functions of Kaolack’s Integrated Center for Economic and Social Development. -
Information Sheet on Ramsar Wetlands Categories Approved by Recommendation 4.7 of the Conference of the Contracting Parties
Information Sheet on Ramsar Wetlands Categories approved by Recommendation 4.7 of the Conference of the Contracting Parties. NOTE: It is important that you read the accompanying Explanatory Note and Guidelines document before completing this form. 1. Date this sheet was completed/updated: FOR OFFICE USE ONLY. DD MM YY 18. 08. 92 S 03 04 84 1 E 0 0 3 2. Country: Designation date Site Reference Number SENEGAL 3. Name of wetland: Parc National du Delta du Saloum 4. Geographical coordinates: 13°37’ N, 16°42’ W 5. Altitude: (average and/or max. & min.) Sea level 6. Area: (in hectares) 73,000 ha 7. Overview: (general summary, in two or three sentences, of the wetland's principal characteristics) The park is mainly composed of dry forest (the most northerly in the country), and islands and islets created by the countless small watercourses (“bolons”) which weave around the ecologically remarkable clumps of mangrove. 8. Wetland Type (please circle the applicable codes for wetland types as listed in Annex I of the Explanatory Note and Guidelines document.) Marine/coastal wetland marine-coastal: A • B • C • D • E • F • G • H • I • J • K inland: L • M • N • O • P • Q • R • Sp • Ss • Tp • Ts • U • Va • Vt • W • Xf • Xp • Y • Zg • Zk man-made: 1 • 2 • 3 • 4 • 5 • 6 • 7 • 8 • 9 Please now rank these wetland types by listing them from the most to the least dominant: 9. Ramsar Criteria: (please circle the applicable criteria; see point 12, next page.) 1a • 1b • 1c • 1d │ 2a • 2b • 2c • 2d │ 3a • 3b • 3c │ 4a • 4b Please specify the most significant criterion applicable to the site: __________ 10. -
Mystical Dimensions of Islam
by ANNEMARIE SCHIMMEL MYSTICAL DIMENSIONS OF ISLAM The Universit y of North Carolina Press Chapel Hill 244 / SUFI ORDERS AND FRATERNITIES very popular, but fo r him the samdc was mainly a practical device to dissipate the lust of the dervishes, which might otherwise find other, more dangerous ways of distraction. Abu Sa cid's name is , or rather was , usually connecte d wit h th e first examples of Persian mystical poetry. He is the alleged author of a number o f poem s in which the ruba'i, quatrain, with it s rhyme scheme a a x a, is used as a vehicle for mystical thought. We ca n b e quite sure that none of the quatrains formerly attributed t o him are actually his ; according t o hi s ow n statement , his love-intoxicate d teacher Bishr ibn Yasin was the author o f such verses—a genre tha t later became very popular. 20 A true representative of early Sufi poetry in quatrains, thoug h i n a popular meter and vernacular speech, is Baba Tahir, who died i n Khorramabad in the first part of the eleventh century. 21 Abu Sa cid passed away in 1049 . It is said that on his deathbed h e bestowed his khirqa t o Ahmad-i Jam Zandapil , who was just abou t to be born. Ahmad-i Jam was a Persian saint who was the opposite of Ab u Sa cld i n almos t ever y respect: stern , prou d o f his mystical power, drawing people to repentance, not t o love, and ofte n usin g his spiritual strengt h for revenge and punishment. -
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CHAPTER THREE 3 BIOGRAPHY OF AL-FALIMBĀNĪ 3.1 Introduction This chapter discusses at length the biography of al-Falimbānī to the extent of the availability of the resources about him. It includes the following sections: on the dispute of his real name, his family background, his birth, his educational background, his teachers, his contemporaries, his works, the influence of scholars on him, his death and last but not least, his contribution. 3.2 His Name In spite of the fact that al-Falimbānī is one of the greatest Malay scholars in eighteenth and early nineteenth centuries, and having left many aspiring works, yet nothing much is known about this great scholar – neither the dates of his birth nor death has been established. All that is known is that he hailed from 1 Palembang. Even the exact name of his father remains unresolved and debated. Perhaps this scarcity of information2 that had forced P.Voorhoeve to write down only a few lines about al-Falimbāni in the Encyclopedia of Islam New Edition.3 1 Palembang is a city on the southern side of the Indonesian island of Sumatra. It is the capital of the Southern Sumatra province. The city was once the capital of the ancient, partly Buddhist kingdom of Srivijaya. 2 I beg to differ with Azra’s statement that “we have a rather complete account of his life and career…”, see Azra, Networks, 113. What we do have, however, are merely books written by him which have survived until these days, but as far as a complete biographical background of his is concerned, apart from in Salasilah and his short remarks here and there about himself in some of his works, we could hardly gather any other information concerning him.