The Assimilation of Traditional Practices in Contemporary Architecture

Total Page:16

File Type:pdf, Size:1020Kb

The Assimilation of Traditional Practices in Contemporary Architecture 61 The Assimilation of Traditional Practices in Contemporary Architecture Roland Depret Dakar is a recent city, like all of the coastal Dakar, An Islamic City? Dakar at that time is emptied of its popu­ cities of West Africa Fifty-six years ago, it lation and of its public transportation had only 40,000 inhabitants. Something on Dakar has a large Moslem majority, on the system. the order of 80 percent of the present order of a million people - but does that As we will see, this importance of Islam is population has been urbanized only for make it an "Islamic" city? expressed in the built-up environment, but one or two generations, and individual and Islam is a basic fact in Senegal, and it is with some specific aspects that are some­ collective memory is fully aware of the times rather distant from those of other traditional environment; the way of life is intensely felt by the population. Like all Africans in general, the Senegalese are Moslem countries This fact is due as much permeated by it deeply religious To be sure, there are to African particularisms as to the very In all sorts of activities linking it with the remnants of the traditional African perceptible effects of colonization built-up part of the environment, the large religions, "weighted syntheses," depen­ Like all other great cities, Dakar is an majority of Dakar's population assimilates ding on the case, of animism, of totem ism , arena of struggle, a "contest area," har­ this traditional past into its contemporary of manism, of naturism, of fetishism and of boring numerous conflicts and internal environment. This point will be the paganism (according to the analysis of contradictions: battles for civic power, for essence of the problem with which we will Thomas and Luneau), and these surviving religious power, for profit This aspect deal. remnants are also intensely felt, since they has already been analyzed during this This traditional-contemporary dynamic are strongly anchored in the African seminar, particularly by Fatou Sow and process is accentuated by other factors. cosmogony. Yet is there a "Black Islam," Jacques Bugnicourt Hence it will no First of all, let us recall that in Dakar there for all that? Hampate Ba says: "There longer be dwelt on here, but we must have always been Lebou village communi­ could not be a Black Islam, any more than nevertheless not lose sight of it. ties (Hann, Yoff, Ouakam, etc ), in which there could be a Black Christianity or a a very original type of juxtaposition of Black Judaism. What there is, above all, is traditionalism and of modernism has the Islamic principle, the only thing developed. In addition, the relationships worthwhile studying. Naturally, as my Memory of Signs between the capital and inland areas are master, Tyerno Bokar, the sage of numerous and frequent in a Sahel marked Bandiagara, said to me, it can happen­ The interactions of individuals or of groups by easy communications, particularly in a and it will very frequently happen - that with their built-up environment is condi­ society characterized by great social in Islamizing itself, a country adopts one of tioned, among other things, by the remem­ mobility, family encounters are frequent the various colors that the gigantic, tri­ brances, more or less contemporary, that and diversified Finally, we must mention angular, Islamic prism can offer, when they have of their traditional environment, the important role of the secondary cities, breaking up the divine white truth of which the set of signs, symbols and archetypes to which are intermediaries between the Islam spreads the light." which they can attach themselves in order capital and the rural world. In Senegal, Islam is essentially an Islam of to assert themselves more effectively in an urban environment that is much more vast, Dakar has another specific characteristic. brotherhoods, of "tariqas," of which the much less easy to grasp The division between the city and the two most important ones are the Tidjanes, outskirts, which is certainly evident centered around Tivaouane, and the It is the home territory, to which the geographically, is not very distinct On one Mourides, whose center is in Touba. The divinities (of the earth, of the forest, of hand, this peripheral area is not comprised links of the faithful with their brotherhood water. .. ) are closely linked. These divini­ of predominantly recent immigrants quite are very close and constitute a very dense ties were present before the book reli­ on the contrary, it owes its emergence to network of relationships throughout the gions, and co-exist with them in forms that Dakar inhabitants who have either been country, and particularly between Dakar have deteriorated to varying extents. They evicted from their neighborhood, or have and the other parts of Senegal These links are rarely given spatial definition, or this left in search of building sites, which are are religious and links of solidarity, but occurs in very diffuse ways, but they often scarce and expensive in the central area. also entail participation in development mark - by means of a set of rites - the On the other hand, under-urbanization is and a struggle for power Among the configuration of the villages (taboo spaces not limited to the outskirts. The same highlights in the life of the population, we or passages, for example). must note the great annual pilgrimages, situation is found in the development area It is religion, Islam to the greatest extent, especially that of Tivaouane, a city of a few known as Parcelles assainies (Improved marked by close links with the religious thousand inhabitants that welcomes, for Parcels of land) Community, the Imam, the Koranic two days and two nights during the school, more than by the physical presence Maouloud, more th~n a million pilgrims of the Mosque The latter is rarely the The Assimilation o/Traditional Practices in Contempormy Architectllle 62 central point of the village; it is generally a simple structure, vaguely inspired by North Africa and the Middle East (and never by the great African mosques of Mali of Niger). The design is most often that of the "Maraboutic" buildings, with a single dome, the symbol of mediation with the heavens. It is the village community, with its orga­ nization that is always complex, but is understood by all and is accepted. Its visible sign is the penc, the assembly area, marked by a large tree, with one center or several, depending on the structure of the village The spatial organization can be highly variable, depending on the ethnic groups and the regions (see Pelissier, les Paysans du Senegal) The forms are rarely rigid (with the exception of the case of villages laid out by the government), but rather they are flexible, fluid, organic. The func­ tional concept of movement patterns is replaced by that of "open spaces," which are highly differentiated Depending on the regions, the ethnic groups, and the form of village government, the spatial Supple fOl ms of the lIaditionall'illages, differentiated spaces Sut also, replacement of the traditional organization may be centralized (in huts bv iil'ing SUI I oundings of the urban type (Yenne village) general around the pene, more than Photo R Deplet around the Mosque) or be poly-centered. In contrast with the rather dense grouping of the Wolof villages, for example, one finds the nebulous natUl e of the Diolas The Signs of Power villages. These are the essential elements of the Readings of the urban environment built-up environment, as well, of course, as require long processes of decoding, and the scale, which will remain in peoples' there are few people who can do it The memory, and which they will try to find signs and symbols are numerous and inter­ again or to reconstitute in urban areas twined, due, among other things: stemming from planned sources. • to the existence of numerous, differing But memory also retains such things as the environments; expectation of rain, monetary indigence, • to a complex culture, many aspects of lack of public facilities and insufficient which are still marked by domination, government, the restrictive nature of the • to a rapid pace of living and dynamics of power structure. "Every young rural man change dreams of the capital, and the converse is One of the most important "chapters" in certainly not true" (Montei!) "reading" the city is power, whether it dates from before, or after, Independance. A mosque in Sm gny, with its qualities of (re5hness and spontaneity It constructs its symbols: monuments, large public buildings, squares, major Photo R Deplet arteries. It does not accommodate spon- 63 The Assimilation of Tladitional Practices in Contemporary Architecture taneity well, nor the organic aspects, pre­ ferring order, alignment, straight lines and right angles, which have been a sign or Ul ban culture since the city of Catal Hiiyiik Power is a mark left by nume- rous urban civilizations, upon "successful" cities whether they be Roman, Greek, Moslem (the city of Samara, extensions of Ispahan), Chinese (map of Peking), Aztec, etc, not to mention present-day cities It is probably the sign of a strong and centra­ lizing power, but it is also the manifesta­ tion of far-sighted urban objectives (L. P Senghor: "I want wide, straight streets that intersect at right angles") One must make a distinction here between the large urban arteries and the connecting roads. As for wide arteries, they gain being simple, clear, and "adjustable" from generation to generation; in this respect, straight lines and right angles are among the best forms of organization. It is not the same thing for the neighborhood connecting roads, where RUE one could have - either with the help of SOS vii/age of Dakm, BEHC Alchitects creative imagination, or by giving the Fluidity of the inside spaces population a certain freedom in its settle­ ment patterns - more organic, more Photo R Deplet human routes for communication.
Recommended publications
  • The Prophet Muhammad Reincarnated and His Son, Jesus: Re-Centering Islam Among the Layenne of Senegal
    Journal of Historical Geography 42 (2013) 24e35 Contents lists available at ScienceDirect Journal of Historical Geography journal homepage: www.elsevier.com/locate/jhg The Prophet Muhammad reincarnated and his son, Jesus: re-centering Islam among the Layenne of Senegal John Glover Department of History, University of Redlands, 1200 East Colton Avenue, PO Box 3080, Redlands, CA 92373-0999, USA Abstract This article explores how the Layenne of Senegal have employed the historical geography of the Cap Vert peninsula as an archive to effectively re-center the Islamic world away from Arabia to the coast of West Africa. Annual pilgrimages to Layenne religious sites and shrines that serve as lieux de mémoire provide ‘foyers’ on which contemporary collective and individual identities are contemplated with regard to Layenne perceptions of the past. The Layenne historical imagination is tied to the geographic space that constitutes Cap Vert in a symbiotic relationship by which history gives meaning to place and vice versa. While the rituals practiced at the Layenne places of memory revolve around the hagiography of their founder, Seydina Limamou Laye, who claimed to be the Mahdi and the reincarnation of the Prophet Muhammad, the Layenne have also appropriated sites and symbols associated with French colonization and a post-colonial Senegal into a vibrant and fluid conception of modernity that is simultaneously indigenous and global. Ó 2013 Elsevier Ltd. All rights reserved. Keywords: Islam; Senegal; Layenne; Cap Vert; French West Africa; Sites of memory In 1884, a Lebu fisherman on the Cap Vert peninsula in the French colonial officials, and he was briefly imprisoned by the French in 1887 colony of Senegal announced that he was the long-awaited Mahdi, or due to fears, later proven unfounded, that he was gathering arms for the renewer of Islam that would appear at the end of time, and also an anti-colonial jihad.
    [Show full text]
  • 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.
    [Show full text]
  • Aza E Zainab
    Aza E Zainab Compiled by Sakina Hasan Askari nd 2 Edition 1429/2008 1 Contents Introduction 3 Karbala to Koofa 8 Bazaare Koofa 17 Darbar e Ibn Ziyad 29 Kufa to Sham 41 News Reaching Medina 51 Qasr e Shireen 62 Bazaare Sham 75 Darbar e Yazeed 87 Zindan e Sham 101 Shahadat Bibi Sakina 111 Rihayi 126 Daqila Karbala 135 Arbayeen 147 Reaching Medina 164 At Rauza e Rasool 175 Umm e Rabaab‟s Grief 185 Bibi Kulsoom 195 Bibi zainab 209 RuqsatAyyam e Aza 226 Ziarat 240 Route Karbala to Sham 242 Index of First Lines 248 Bibliography 251 2 Introduction Imam Hussain AS, an ideal for all who believe in righteous causes, a gem of the purest rays, a shining light, was martyred in Karbala on the tenth day of Moharram in 61 A.H. The earliest examples of lamentations for the Imam have been from the family of the Holy Prophet SAW. These elegies are traced back to the ladies of the Prophet‟s household. Poems composed were recited in majalis, the gatherings to remember the events of Karbala. The Holy Prophet SAW, himself, is recorded as foretelling the martyrdom of his grandson Hussain AS at the time of his birth. In that first majlis, Imam Ali AS and Bibi Fatima AS, the parents of Imam Hussain AS , heard from the Holy Prophet about the martyrdom and wept. Imam Hasan AS, his brother, as he suffered from the effects of poison administered to him, spoke of the greater pain and agony that Imam Hussain would suffer in Karbala.
    [Show full text]
  • Abstract African-American Studies Department
    ABSTRACT AFRICAN-AMERICAN STUDIES DEPARTMENT OKWUMABUA, NMADILI N. B.A. GEORGIA STATE UNIVERSITY, 1994 ARCHITECTURAL RETENTION AND THE DEVELOPMENT OF MODERN AFRICAN DESIGN IN THE WORKS OF ARCHITECT DEMAS NWOKO, Major Advisor: Dr. Daniel Black Thesis dated May 2007 The purpose of this research was to examine elements of traditional African architecturai design in fhe works of Demas Nwoko. These elements remain aesthetically - and functionally valuable; hence, their inclusion in the development of modern African residential architecture. The research simultaneously explores the methodology Nwoko has created to apply his theory of comfort design in architecture, as well as the impact of traditional Afi-ican culture and European culture on modem African residential design. The methodology used is visual analysis, as several of Nwoko's buildings were visited, photographed and analyzed for the application of his design ideology of New Culture. The three elements of design examined are his approach to space design that supports lifestyle and achieves comfort; artistic application that reflects African aesthetic values in color, motif and design patterns; and his use of building materials, that not only provide comfortable interiors in a tropical climate, but are affordable and durable. The research concludes with recommendations and contributions to the discourse on modern Afiican design and offers the findings for fwther research and development of African and Diaspora communities. The findings expose the intrinsic value of culture and architectural retention in the evolution of modem architecture in Africa and the Diaspora. ARCHITECTURAL RETENTION AND THE DEVELOPMENT OF MODERN AFRICAN DESIGN IN THE WORKS OF ARCHITECT DEMAS NWOKO A THESIS SUBMITTED TO THE FACULTY OF CLARK ATLANTA UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR TIE DEGREE OF MASTER OF ARTS BY NMADILI N.
    [Show full text]
  • Emerging Powers in Africa
    EMERGING POWERS IN AFRICA KEY DRIVERS, DIFFERING INTERESTS, AND FUTURE PERSPECTIVES Authors: Khalid Chegraoui, Rida Lyammouri & Maha Skah EMERGING POWERS IN AFRICA KEY DRIVERS, DIFFERING INTERESTS, AND FUTURE PERSPECTIVES Authors: Khalid Chegraoui, Rida Lyammouri & Maha Skah Table of Contents Introduction 5 Russia in Africa 7 Turkey’s expanding footprint in Africa 14 Israel in Africa 21 Gulf countries in Africa 32 Conclusion 46 Emerging powers in Africa: key drivers, differing interests, and future perspectives Introduction The COVID-19 pandemic has been characterized by a shifting balance of power, with some analysts even predicting a new international order in the making. Emerging powers are contributing to the changing power dynamics by competing to increase the influence they have in political, economic, and security spheres. Africa is one of the key spaces where such strategic efforts have been taking place. In such a context, this paper assesses key drivers of emerging powers’ growing engagement in Africa, makes some comparisons of the roles they have played during the pandemic, and discusses how this may affect their future relationships with African countries. More specifically, the paper explores how Russia, Turkey, Israel, Saudi Arabia, the UAE, Qatar, and Iran have sought to establish relations and advance their interests throughout the African continent. Scope and delimitation of the study There is no standard definition of what can be considered an ‘emerging power’. The list of states considered as “emerging powers” is the source of contention and differs depending on the research topic1. Overall, the term indicates a recognition of the increasing presence of some countries in global affairs.
    [Show full text]
  • Positionality and Feminisms of Women Within Sufi Brotherhoods of Senegal Georgia Collins Humboldt State University
    ideaFest: Interdisciplinary Journal of Creative Works and Research from Humboldt State University Volume 1 ideaFest: Interdisciplinary Journal of Creative Works and Research from Humboldt State Article 3 University 2016 Positionality and Feminisms of Women within Sufi Brotherhoods of Senegal Georgia Collins Humboldt State University Follow this and additional works at: http://digitalcommons.humboldt.edu/ideafest Part of the African Languages and Societies Commons, African Studies Commons, Ethnic Studies Commons, Gender and Sexuality Commons, Islamic Studies Commons, Other Feminist, Gender, and Sexuality Studies Commons, Other Languages, Societies, and Cultures Commons, Politics and Social Change Commons, Race and Ethnicity Commons, Regional Sociology Commons, Rural Sociology Commons, Social and Cultural Anthropology Commons, and the Women's Studies Commons Recommended Citation Collins, Georgia (2016) "Positionality and Feminisms of Women within Sufi rB otherhoods of Senegal," ideaFest: Interdisciplinary Journal of Creative Works and Research from Humboldt State University: Vol. 1, Article 3. Available at: http://digitalcommons.humboldt.edu/ideafest/vol1/iss1/3 This Article is brought to you for free and open access by Digital Commons @ Humboldt State University. It has been accepted for inclusion in ideaFest: Interdisciplinary Journal of Creative Works and Research from Humboldt State University by an authorized administrator of Digital Commons @ Humboldt State University. For more information, please contact [email protected].
    [Show full text]
  • DAKAR, SENEGAL Onboard: 1800 Monday, October 24
    Arrive: 0800 Friday, October 21 DAKAR, SENEGAL Onboard: 1800 Monday, October 24 Brief Overview: French-speaking Dakar, Senegal is the western-most city in all of Africa. As the capital and largest city in Senegal, Dakar is located on the Cape Verde peninsula on the Atlantic. Dakar has maintained remnants of its French colonial past, and has much to offer both geographically and culturally. Travel north to the city of Saint Louis (DAK 301-201 Saint Louis & Touba) and enjoy the famous “tchay bon djenn” hosted by a local family and Senegalese wrestling. Take a trip in a Pirogue to Ngor Island where surfers and locals meet. Visit the Pink Lake to see and learn from local salt harvesters. Discover the history of the Dakar slave trade with a visit to Goree Island (DAK 101 Goree Island), one of the major slave trading posts from the mid-1500s to the mid-1800s, where millions of enslaved men, women and children made their way through the “door of no return.” Touba (DAK 107-301 Holy City of Touba & Thies Market), a city just a few hours inland from Dakar, is home to Africa’s second-largest mosque. Don’t leave Senegal without exploring one of the many outdoor markets (DAK 109-202 Sandaga market) with local crafts (DAK 105-301 Dakar Art Workshop) and traditional jewelry made by the native Fulani Senegalese tribe. Check out this great video on the Documentary Photography field lab from the 2015 Voyage! Highlights: Cultural Highlights: Art and Architecture: Every day: DAK 104-101/201/301/401 Pink Lake Retba & Day 2: DAK 112-201 African Renaissance,
    [Show full text]
  • Harnessing the Power of Africa's Swing States
    DISCUSSION PAPER 1/2016 Harnessing the Power of Africa’s Swing States The Catalytic Role of Nigeria, Kenya and South Africa Terence McNamee Strengthening Africa’s economic performance Harnessing the Power of Africa’s Swing States The Catalytic Role of Nigeria, Kenya and South Africa Contents Executive Summary .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 3 Introduction .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 5 What’s a ‘Swing State’? .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 6 Why We Need to Care about Swing States .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 7 South Africa .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 9 Nigeria .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. 10 Kenya .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .
    [Show full text]
  • MWL in the Field
    True Muslims seeks harmony with everyone, regardless of religion or nationality. — His Excellency Sheikh Dr. Mohammad bin Abdulkarim Al-Issa About the MWL The Muslim World League is a non-governmental international organization based in Mecca. Its goal is to clarify the true message of Islam. In order to fulfill his dream for an Islamic Ummah, Crown Prince Faisal, the third son of King Abdulaziz ibn Muhammad Al Saud, founded the Muslim World League during the meeting of the general Islamic Conference on May 18, 1962. The establishment of the MWL continued the vision of the Crown Prince to enlighten and educate the international Muslim community, which began with the founding by the Crown Prince of the Islamic University of Madinah in 1961. The Muslim World League has grown into a worldwide charity to which the Saudi Royal Family remains an active donor. Ascending to the throne as King Faisal in November 1964, the Saudi leader remained steadfast in his faith, proclaiming “I beg of you, brothers, to look upon me as both brother and servant. ‘Majesty’ is reserved to God alone and ‘the throne’ is the throne of the Heavens and Earth.” Contents JULY 2019 | VOLUME 47 | ISSUE 7 1. The Month in Review The MWL in late June and July. Most significant news highlights of the month.. ...4 2. Editorial Leaders Letter from the Editor: MWL & Africa: Giving Hope by Taking Action ...............8 Editorial Leader: Humanitarianism: An Islamic Imperative. ......................10 Editorial Leader: The Dakar Conference: “Islamic Thought: Approaches and Methods”. .................................14 Editorial Leader: “Doing Good in Ghana .......................................18 3.
    [Show full text]
  • A Proposed Accord Peace Centre for Durban Bakari Kilumbilo
    SOCIAL INTEGRATION ENHANCEMENT AS A DRIVER OF BUILT FORM: A Proposed Accord Peace Centre for Durban Bakari Kilumbilo Dissertation submitted to the School of Built Environment and Development Studies, University of KwaZulu-Natal, in fulfillment of part of the requirements for the degree of Master in Architecture Durban 1 ABSTRACT Throughout the years, Africa has been in pursuit of an African renaissance that would unite all African nations as one. This vision has been a long term struggle for the African Union (AU) which was constituted in Addis Ababa on May 2001. The struggle of uniting Africa had however begun in May 1963 by the Organization African Union (AOU) which is now the African Union (Saunders, 2001). The aim of this Union that consists of 53 African nations is to organize an African unity that will promote an improved solidarity, peace and stability amongst all people of Africa. The negative perceptions concerning Africa, which were perpetuated by colonialism and have permeated mainly non-African societies, have left the AU with a never ending mandate as it tries to wipe them out. A large presence of colonial architecture dominates major cities of Africa to present day. During the colonial period, architecture that represented Africa’s traditions and cultures was ignored by its rulers. The aim of this study is to come up with an architecture that proudly showcases African elements that would form an architecture that represents its people which will then start to answer the (AU) vision of a united Africa. The study looks at the city of Durban as the focused area of study.
    [Show full text]
  • Download Date 08/10/2021 06:15:53
    Family law, marital disputing and domestic violence in post-colonial Senegal, West Africa Item Type text; Dissertation-Reproduction (electronic) Authors London, Scott Barry, 1962- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 08/10/2021 06:15:53 Link to Item http://hdl.handle.net/10150/284052 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly f^ the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be f^ any type of computer printer. The quality of this reproduction ie dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sectrans with small overiaps. Photographs ^uded in the original manuscript have been reproduced xerogiaphically in this copy. Higher quality 6' x 9" Mack and white photographic prints are available fbr any photographs or illustratk)ns appearing in this copy for an additional charge.
    [Show full text]
  • Abduh, Mohammad, 98 Abou Ubaydata Mosque (Unite 26), 61
    INDEX Abduh, Mohammad, 98 111,113-14,116,118-21,123,130, Abou Ubaydata mosque (Unite 26), 61, 65 132n4,162n157,214,239-40,267; accommodation, 3, 5-6, 8, 37, 76-77, 80, lack of, in The Gambia, 142, 144, 152, 82-83, 87n13,91,99, 240, 245, 248 156 Afghani, Jamal AI-Din AI-, 119 Arabisantes (female scholars), 215 African Islam, 1-2, 132n3, 140, 156, 157n8, Arabisants, 65, 69n34 190-91; Islam in Africa vs., 6, 114 Arab Muslim world, 2, 7,11, 15n18 , 61-62, Africanization ofIslam, Islamization ofAfrica 79,156,215,258-59,265,268. See vs.,3,91-92,133n28 alsospecific countries and regions Afrique Nouvelle (newspaper), 119 Arberry, A. J., 87n46 Afrique Occidentale Francaise (AOF), 29, architecture, 9, 63-65 42n42,44n66 Archives Nationales de France Section Ahmadinejad, President, 117, 134n44 d'Outer-Mer (ANFOM), 44n67 AI-Azhar University (Cairo), 32,119 aristocracy, 4,75,77-78, 86n15, 91, 93 AI-Bakri,40n5, 41n24, 86n13 Asad, Talal, 98,112-13, 132nn alcohol and tobacco, 8, 53, 96,101,263 Ashura,121 AI-Falah mosque (Dakar), 61 Ashura conference, 124, 125, 135n78 Algeria, 118, 134n63, 214 assimilation, 6 AI-Ghazali,98-100 Association des Eleveset Etudiants Musulmans AI-Hajj Ibrahim Derwiche Mosque (Dakar), du Senegal (AEEMS), 215, 218-19, 127-28, 128-29 223,226 Ali, Imam, 116, 126-27, 135n86 Association des Etudiants Musulmans de Alidou, Ousseina, 228nl i'Universite de Dakar (AEMUD), 215, Almada, Andre Alvares d' , 40n12 217-21,224,226 Almoravid movement, 22, 40n5, 77, 132n17 Association des Femmes de la Cite de Ngalele, alms seeking, 25, 34-35, 37-38 57-58 Al-Naqar, Umar, 40n5 Association des]eunes Mourides, 244 AI-Sadi,22 Association Fatima Zahra, 123 Alvares,Andre, 172 associationist Islam, 215-16, 240-45, Aly Yacine (PSLF) Centre Islamique de 249n24 Rechercheet d'Information, 114, 121­ Association Musulmane des Etudiants 23, 122, 135n73.
    [Show full text]