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
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myth and briefly indicating the relatively ahistorical elements, the author builds up a framework which opens out the historical content for analysis.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
