In the late twentieth century, Nioro du Sahel, an economically marginal town in Mali, has become an important regional pilgrimage centre for Muslims. The present paper discusses the prayer economy... Show moreIn the late twentieth century, Nioro du Sahel, an economically marginal town in Mali, has become an important regional pilgrimage centre for Muslims. The present paper discusses the prayer economy in this town, the rather complex but pervasive practices in which gifts are given to certain Muslim religious leaders on a large scale. It focuses on the celebrated leaders of two Sufi brotherhoods - the Tijaniyya and the Hamawiyya - , their numerous followers, and their relationships, which set the context for the gift transfers. It shows how the prayer economy operates through the circulation of capital - economic, political, and spiritual or symbolic - which particular social actors are able to convert from one domain to another, with the result that in particular places, the economy fuses economic and political elites with religious leaders. This feature of the prayer economy marks a significant shift in the organization of religious practice. Ties between religious leaders and some, mostly elite, followers are no longer mediated primarily through membership of a particular Sufi brotherhood but rather through access to some of the central material tokens of value in society. This shift indicates the fragility of the hegemony of the prayer economy. Show less
Recent studies have pointed to the relationships between marabouts and power in West Africa. The present author argues that these studies should be broadened to include marabouts not necessarily... Show moreRecent studies have pointed to the relationships between marabouts and power in West Africa. The present author argues that these studies should be broadened to include marabouts not necessarily linked directly to particular regimes, but whose reputations and widespread popularity put them in a complex relationship to power. He presents a biographical note on the most influential marabouts in present-day Mali, Sidy Modibo Kane Diallo, born in 1925 in the town of Dilly, in the cercle of Nara which was then the French Sudan. In 1974 he became the official 'khalifa' of the Kane Diallo family. Today his reputation rests in large part on his efforts to spread Islam in Mali, particularly among the Bambara of Beledugu and Kaarta. Other factors which have served to enhance Sidy's reputation include the yearly 'ziyara' in Dilly and his role as a 'khalifa' of the Quadiriyya brotherhood. His circulation within Mali has been subject to authorization by the Malian State. Wherever he travels, he is received with great fanfare not only by villagers but also by representatives of the State who shower him with gifts and solicit him for blessings. The State cannot fail to recognize the potential benefits of its association with Sidy, and at times seems to act to exploit his influence, although he is not closely linked to the Traor‚ regime. Notes, ref Show less
This paper examines how poor members of Fulbe society, a group of agropastoralists in the Sahel, central Mali, are surviving after two decades of environmental disaster. The focus is on the... Show moreThis paper examines how poor members of Fulbe society, a group of agropastoralists in the Sahel, central Mali, are surviving after two decades of environmental disaster. The focus is on the Jalloube of the Hayre in central Mali. Social security relations and institutions based on Islam seem to be becoming more important for these people, who are not sufficiently supported anymore by 'traditional' social security mechanisms. Islam has a long history in the Hayre, as have its institutions such as 'zakat' (the basis of the Islamic principle of charity), Koranic schools and networks of Moodibaabe (Islamic scholars). The harsh circumstances in which the Jalloube live have given new values and importance to these institutions and to social relations based on Islam: new networks based on Islam are being explored; 'zakat' has become much more an institution directed at alleviating poverty and is replacing other obligatory kinship-based gift relations; Islamic knowledge and the status related to it open up new possibilities of survival. Fieldwork for this study was carried out in 1990-1992 in the 'cercle' Douentza. Show less
In de Hoorn van Afrika - Ethiopië, Djibouti, Somalië - heerst een relatieve staat van interreligieuze harmonie. Voor Somalië en Djibouti is dit makkelijk te begrijpen, omdat hier bijna de gehele... Show moreIn de Hoorn van Afrika - Ethiopië, Djibouti, Somalië - heerst een relatieve staat van interreligieuze harmonie. Voor Somalië en Djibouti is dit makkelijk te begrijpen, omdat hier bijna de gehele bevolking al vele eeuwen islamitisch is en bovendien tot één richting behoort, de soennitische. Maar ook in Ethiopië, waar moslims c. 45 procent van de bevolking uitmaken, is sprake van een relatief probleemloze verhouding, met name sinds 1974, toen de islam als tweede grote godsdienst erkend werd. Politieke organisatie op basis van religieuze identiteit lijkt noch in Ethiopië noch in Somalië een kans te maken. Deels is dit te verklaren uit het starre politieke systeem en de strenge staatscontrole op het openbare leven in deze landen, deels uit de etnische en etno-regionale verdeeldheid van de heterogene bevolking van de Hoorn. Show less
The myth, the author focus upon, is that of Sidi Mhammad, a local saint venerated in N.W. Tunisia. After presenting the myth and briefly indicating the relatively ahistorical elements, the author... Show moreThe myth, the author focus upon, is that of Sidi Mhammad, a local saint venerated in N.W. Tunisia. After presenting the myth and briefly indicating the relatively ahistorical elements, the author builds up a framework which opens out the historical content for analysis. This framework is informed by an analysis of the social and religious organization of contemporary society and by historical evidence derived from other oral sources. The main aim is to show how the historical interpretation of myths should not be attempted in isolation, but against the background of much more comprehensive information about the past and the present of the society. Bibliogr., noten Show less
The present paper explores the interplay between local popular Islam and the repeated introduction of formal Islam in Khrumiria, North-western Tunisia, against the background of its social and... Show moreThe present paper explores the interplay between local popular Islam and the repeated introduction of formal Islam in Khrumiria, North-western Tunisia, against the background of its social and political structure and the radical changes the latter underwent in the colonial and post-colonial era. The dynamics underlying the relation between the two versions of Islam in Khrumiria should be interpreted primarily by reference to supra-local political and economic incorporation processes, i.e. to ultimately non-religious factors. Show less
