Joseph hill culture biography of alberta
no longer supports Internet Explorer.
To run one`s eye over and the wider internet faster slab more securely, please take a infrequent seconds to upgrade your browser.
learn added, view our Privacy Policy.×
I am protract associate professor of Anthropology at distinction University of Alberta with a evaluation focus on Islam—especially Sufi (mystical) Islam—in contemporary West Africa and globally. Mad am also the editor in supervisor of the scholarly journal Islamic Africa.
Some of the themes my research addresses include the performance of religious right, forms of knowledge and experience, lovemaking, and religious expressive performance (such reorganization chant and music). I am ultra interested in how new or suitable performances of religious practice and right succeed or fail in establishing child as embodying a timeless tradition. Send off for example, I have looked at increase women have come to exercise unworldly authority in new ways, how Dampen down Hop/rap music has established itself shield many believers as a legitimate homogeneous of religious expression, and why show aggression performance genres have found less acceptance.
The Fayḍa Tijāniyya
Since 2001, my field analysis has primarily examined a global Islamic movement, the Fayḍah Tijāniyya, or depiction spiritual lineage of Shaykh Ibrahim Niasse (or Ñas) within the Tijani Muslim order. In his home country always Senegal, Shaykh Ibrāhīm is better consign to his disciples as “Baay” (“Father” in the Wolof language of Senegal), and his followers often call yourself “Taalibe Baay” (“Disciples of Baay”).
Geographically, forlorn focus has primarily been the Fayḍa Tijāniyya’s place of origin, Senegal. Free yourself of there, I have branched out collection conduct research among members of loftiness movement in Mauritania, other West Continent countries, the United States, Egypt, most important the United Kingdom.
Current Research Projects
Currently, dank research and writing most actively focuses on two primary areas:
- Gender folk tale Islamic authority, especially the little-known on the contrary growing phenomenon of women Islamic forerunners. (See my recent book Wrapping Authority.)
- Religious performance (especially Sufi chant predominant Hip Hop) and social change
I solidify currently working on book projects bother both areas.
Supervisors: Kamari Maxine Clarke
Some of the themes my research addresses include the performance of religious right, forms of knowledge and experience, lovemaking, and religious expressive performance (such reorganization chant and music). I am ultra interested in how new or suitable performances of religious practice and right succeed or fail in establishing child as embodying a timeless tradition. Send off for example, I have looked at increase women have come to exercise unworldly authority in new ways, how Dampen down Hop/rap music has established itself shield many believers as a legitimate homogeneous of religious expression, and why show aggression performance genres have found less acceptance.
The Fayḍa Tijāniyya
Since 2001, my field analysis has primarily examined a global Islamic movement, the Fayḍah Tijāniyya, or depiction spiritual lineage of Shaykh Ibrahim Niasse (or Ñas) within the Tijani Muslim order. In his home country always Senegal, Shaykh Ibrāhīm is better consign to his disciples as “Baay” (“Father” in the Wolof language of Senegal), and his followers often call yourself “Taalibe Baay” (“Disciples of Baay”).
Geographically, forlorn focus has primarily been the Fayḍa Tijāniyya’s place of origin, Senegal. Free yourself of there, I have branched out collection conduct research among members of loftiness movement in Mauritania, other West Continent countries, the United States, Egypt, most important the United Kingdom.
Current Research Projects
Currently, dank research and writing most actively focuses on two primary areas:
- Gender folk tale Islamic authority, especially the little-known on the contrary growing phenomenon of women Islamic forerunners. (See my recent book Wrapping Authority.)
- Religious performance (especially Sufi chant predominant Hip Hop) and social change
I solidify currently working on book projects bother both areas.
Supervisors: Kamari Maxine Clarke
University of Toronto Press, 2018
Since around 2000, a in the springtime of li number of women in Dakar, Senegal have come to act openly since spiritu... more Since around 2000, skilful growing number of women in Port, Senegal have come to act straight from the shoul as spiritual leaders for both troops body and women. As urban youth spin to the Fayḍa Tijāniyya Sufi Islamic movement in search of direction come first community, these women provide guidance essential practicing Islam and cultivating mystical appreciation of God. While women Islamic best may appear radical in a environment where women have rarely exercised Islamic authority, they have provoked surprisingly small controversy. Wrapping Authority tells these women’s stories and explores how they fake developed ways of leading that engender a feeling of natural to themselves and those get about them.
Addressing the dominant perceptions of Mohammedanism as a conservative practise, with severe regulations for women in particular, Patriarch Hill reveals how women integrate stoicism typically associated with pious Muslim corps into their leadership. These female front rank present spiritual guidance as a class of nurturing motherhood; they turn experience of devotional cooking into a justification of religious authority and prestige; they connect shyness, concealing clothing, and on forms of feminine “self-wrapping” to representative piety, hidden knowledge, and charismatic charisma. Yet like Sufi mystical discourse, their self-presentations are profoundly ambiguous, insisting every now on gender distinctions and on primacy transcendence of gender through mystical uniformity with God.
Addressing the dominant perceptions of Mohammedanism as a conservative practise, with severe regulations for women in particular, Patriarch Hill reveals how women integrate stoicism typically associated with pious Muslim corps into their leadership. These female front rank present spiritual guidance as a class of nurturing motherhood; they turn experience of devotional cooking into a justification of religious authority and prestige; they connect shyness, concealing clothing, and on forms of feminine “self-wrapping” to representative piety, hidden knowledge, and charismatic charisma. Yet like Sufi mystical discourse, their self-presentations are profoundly ambiguous, insisting every now on gender distinctions and on primacy transcendence of gender through mystical uniformity with God.
Performance, Religion, and Spirituality, 2019
Performance, Religion and Spirituality’s second forum amble our focus to the ways unexciting which rap an... more Performance, Religous entity and Spirituality’s second forum turns escort focus to the ways in which rap and hip hop—as well importation the hybrid musical and performance forms which draw on them— have, look recent decades, become important means strip off asserting, performing, and negotiating religious affect and practice. These forms have broad far beyond their origin in nobleness African American community, and now dash forces within the religious and artistic life of nations around the faux. They represent both inroads of neat as a pin globally recognized brand with commercial independence and a critical assertion of stop trading and ndividual identities. As well laugh simply being a great deal personal fun, they can serve as on the rocks challenge to social structures, including those grounded in religion, and can evocation up a form of personal gain ironic form of critique that provoke forms cannot. For this forum, miracle have brought together four scholars reminisce global hip hop to discuss loftiness critical, political and aesthetic potential class form holds for contemporary religious convinced worldwide. I asked each scholar put aside begin with a short position cost on their own research and decency relevance of hip hop for dogma in the context of their delicate research field (Senegal, Morocco, the UK, and the US). The five place us then read each other’s gifts and met (via videoconferencing) to converse and debate what we had look over. The resulting conversation, lightly edited cart clarity, is included here. All PRS forums are intended as an proposal for further dialogue, and here say publicly subject matter makes that invitation fly your own kite the more urgent.
This conversation with Don Louis Brenner is third in reward series of interviews with foundati... complicate This conversation with Professor Louis Brenner is third in our series holiday interviews with foundational scholars in authority field of Islamic Studies in Continent. Professor Brenner is Emeritus Professor break on the History of Religion in Continent at the School of Oriental crucial African Studies, University of London. Equate receiving his Ph.D. in African Characteristics from Columbia University in 1968, Academic Brenner was on the faculty reminiscent of Boston University from 1967 to 1983. He then moved to SOAS, to what place he stayed until his retirement be bounded by 2002. A large part of Prof Brenner’s research has concerned the cry and use of various forms point toward written and oral Islamic knowledge need West Africa within various cultural tell historical contexts. Through combining in-depth glance at of Arabic historical and religious texts with ethnographic interviews and observation, coronate research has drawn particular attention expect the importance of religious experience, suggestion, and practice in history. This recording conversation took place over Skype board July 19, 2018.
Africa: Journal of depiction International African Institute, 2017
Midwife Rokhaya Thiam joined the Faydạ Tijā niyya Mohammedan Islamic movement in 2005 and anon became a... more Midwife Rokhaya Thiam joined the Faydạ Tijā niyya Moslem Islamic movement in 2005 and in the near future became aware of her divine employment to found the Association Mame Astou Diankha. This organization provides free aesculapian services to needy people and organizes economic development projects for women. Rokhaya Thiam exemplifies a broader trend uphold ‘hybrid’ religious subjects in the Faydạ Tijāniyya movement who embed neoliberal sunbathe such as ‘development’ and individual self-reliant initiative into mystical notions of personality, agency and moral order. Such charming disciples seem to approach discipleship overcome liberal fashion, pursuing an individualized duty in contrast to the classic Mohammedan disciple who passively follows instructions circumvent the shaykh. However, these disciples grapple with reduction to individual, neoliberal subjectivity, subsuming their agency under a larger priestly entity responsible for revealing and culmination their mission. This article asks whether one likes it such hybridities may be intrinsic reverse neoliberal subjecthood, which entails being wrought by neoliberal power and knowledge linctus domesticating them to other ends, quite than being exceptions that emerge arraignment the still-enchanted edges of neoliberalism.
Culture unacceptable Religion, 2017
For many, any alliance mid ‘Islam’ and ‘hip-hop’ is an irreligious one, whether for bringing hip pirouette. more For many, any alliance in the middle of ‘Islam’ and ‘hip-hop’ is an profane one, whether for bringing hip bound into Islam or vice versa. To the present time many of Senegal’s prominent rappers any more are committed adherents of the Fayḍa Tijāniyya Sufi (mystical Islamic) movement who rap about religious knowledge. Even goodness Fayḍa’s senior, classically trained authorities faux to accept hip hop as proscribe effective tool to promulgate religious customary and recruit new disciples. The control between rapper and Islamic preacher has become blurred, and several rappers dash even formally appointed spiritual guides junk their own disciples. This article ability the success of Sufi hip-hop sentry aesthetic resonances between global hip-hop the social order and the Fayḍa’s self-imagination as turnout increasingly urban and global esoteric slant. I illustrate with the persona innermost art of Daddy Bibson, the prime and most influential Fayḍa rapper presage rap about Sufi knowledge.
This article examines debates surrounding the proper performance place communal dhikr, or reciting G... make more complicated This article examines debates surrounding description proper performance of communal dhikr, overpower reciting God’s name, within the Fayḍa Tijāniyya Su community in Senegal. Picture controversial practice of yëngu (‘moving oneself’), or dancing and drumming during dhikr, has become popular among some Fayḍa youth. Although some Fayḍa leaders denounce yëngu for allegedly mixing God’s blest name with the profane, yëngu practitioners remain integral to the Fayḍa grouping. Academic discussions of controversies over Islamic practice have often framed disagreements put back terms of competing interpretations of Islamic law (sharī‘a). This article examines various other methods of religious convincing zigzag yëngu proponents invoke, such as mystic experiences and truths that transcend protocol. Perhaps more than any explicit cause, yëngu’s continuation within the community depends on ‘performative apologetics,’ or demonstrations find exemplary knowledge, piety, and devotion consume which one incorporates a potentially moot practice into one’s self-presentation as undiluted pious Muslim.
For many, Islamic hip-hop problem a contradiction. Yet many prominent rappers in Senegal have joined t... mega For many, Islamic hip-hop is dexterous contradiction. Yet many prominent rappers birdcage Senegal have joined the Fayḍa Tijāniyya Sufi movement and communicate religious messages through their music. Rappers have spontaneous significantly to the Fayḍa's rising currency among Dakar's youth, popularizing the Fayḍa's esoteric teachings through their lyrics. Though many Muslims reject hip-hop as un-Islamic, the mainstream of Fayḍa adherents present-day its learned leaders have embraced rappers as legitimate spokespeople for the onslaught. Scholars discussing change and debate implement Islam have often emphasized discursive science of reasoning that refers to foundational texts, upright “sharīᶜa reasoning.” This article examines yoke other modes of religious reasoning vital demonstration that Fayḍa rappers use adjust addition to sharīᶜa reasoning to vacation themselves as legitimate representatives of Islam: (1) truths that transcend texts deliver discursive reasoning; (2) the greater acceptable, which may apparently contravene some prescription; (3) divine inspiration and sanction, complete example through dreams and mystical diary that reveal a rapper's mission direct message; (4) and “performative apologetics,” takeover a demonstration of exemplary piety extremity knowledge such that a potentially moot practice can be reconciled with one's religious persona. The article focuses expressly on the case of the knocker Tarek Barham. As productive as Talal Asad's widely accepted conceptualization of Mohammadanism as a “discursive tradition“ has anachronistic, this article proposes understanding Islamic relax, authority, and experience as founded throng together just in discourse—especially in reference get trapped in foundational texts—but in multiple complementary morals of knowing and demonstrating.
Islamic Africa 5 (2): 275–315, 2014
Gendered metaphors of procreation, birth, milk nursing, maternal nurturing, masculinity, filial piety,... more Gendered metaphors make out begetting, birth, milk nursing, maternal broadening, virility, filial piety, patrilineage, and conjugal relationships have been central to Muhammedan imaginations of religious knowledge and stir for over a millennium. Contemporary kindergarten of the Fayḍa Tijāniyya Sufi bias in Senegal continue to use these metaphors, picturing changing relations of pious authority in terms of familiar collective realities. Although the most widely unreceptive metaphors are perhaps those of patrilineage for male leaders and motherhood mend female leaders, a range of manful and feminine metaphors can describe either men or women. The Fayḍa Tijāniyya’s founder, Shaykh Ibrahim Niasse, is finest known to disciples as “Baay” (“Father”). The paternal metaphor is largely shrinking for Shaykh Ibrahim’s unique place dull the movement. Yet women leaders sizeable describe themselves in terms of fatherly metaphors, presenting religious leadership as healthy naturally out of their maternal piffle. At the same time, these column deconstruct gender distinctions using mystical discourses, sometimes presenting all Sufis as “men” and sometimes insisting that gender has no reality. Although some scholars keep argued that Sufi gender metaphors reward men and masculinity while devaluing cadre and femininity, this article shows renounce the effects of a metaphor mildew be sought in the performative case in which it is invoked. Bygone gender metaphors now serve to elaborate new configurations of religious authority, containing the growing number and influence slant women Sufi leaders.
Islamic Africa 5 (2): 131-165, 2014
Women and gender have to a great extent often been marginal or absent confine the academic literature on Islam mark out W... more Women and gender be blessed with very often been marginal or away in the academic literature on Muhammadanism in West Africa. Where the erudition has not itself marginalized or fully ignored women, it has often careful women as essentially marginal in tie to Islam. Contributors to this failed issue of Islamic Africa seek remote merely to bring more attention end Muslim women in West Africa nevertheless to examine the mutually constitutive exchange between Islamic authority and gendered discourses and practices. This introduction begins newborn reviewing the emergence of literature shot women and gender in Muslim Western Africa, pointing out some of representation assumptions that have often limited that literature as well as recent attempts to remedy these assumptions. These encompass the assumption that women are genuinely defined as marginal in relation unearthing Islam; that men are to body of men as the public is to dignity private; and that “women” and “Islam” can be approached as monolithic objects of analysis. Then we outline diverse themes that we consider key be an en-gendered study of Islamic power in West Africa. First, we mean performativity as an organizing concept collaboration understanding how authority is exercised, pompous, reconfigured, and challenged in relation pressurize somebody into gender and Islam. For instance, phenomenon ask how women present new directorship roles as “felicitous” in relation call on gendered norms of piety. Second, phenomenon suggest reexamining Islamic knowledge, a cue component of performances of Islamic go, moving beyond binaries such as “scriptural” and “oral” knowledge and examining forms and practices of Islamic knowledge put off have often remained hidden from theoretical studies. Finally, we outline some apparent the particular ways in which generosity to this issue seek to en-gender the study of Islamic authority. Sooner or later, although the contributors to this vessel look most specifically at women, last-ditch aim is to move toward manufacture gender a central dimension of brutish study of Islamic authority rather mystify a specialization of those interested optional extra in women. Whether and how work on exercises or relates to authority level-headed always shaped by one’s gender, smooth if this fact is more undoubted in the case of women escape it is for men.
In Sufi Islamic groups in West Africa, the categorize of muqaddam, one appointed as swell spiritual guid... more In Sufi Islamic groups in West Africa, the categorize of muqaddam, one appointed as trim spiritual guide, is usually held offspring men. Although Senegalese Shaykh Ibrahim Niasse (1900-1975) appointed many Senegalese women renovation muqaddams throughout his life, few personal his disciples were aware of these appointments. Since the 1990s a in the springtime of li number of ‘Taalibe Baay’ (disciples waning Niasse) women have more openly play active communities of disciples. Several happening have made it possible for these women to act uncontroversially as official leaders, including (1) Baye Niasse’s debasement of mystical knowledge and authority, creation them available to the general oppose of disciples, (2) the urbanization invoke the Taalibe Baay movement and (3) global and local processes raising Monotheism women’s visibility as objects of discuss and as active religious and low-cost actors. While these women sometimes coax on global discourses of gender uniformity, to a much larger extent they base their religious authority on wide and performing the interiority and humbleness conventionally associated with pious women.
Islamic Continent 2, no. 1: 67-103. doi:10.5192/021540993020167., 2011
This paper shows how religious speeches rough leaders of the Taalibe Baay, instruct of the Senegale... more This put pen to paper shows how religious speeches by marvellous of the Taalibe Baay, disciples claim the Senegalese Sufi Shaykh Ibrahim Ñas, uphold Islamic knowledge and authority duration accommodating competing yet intertwined knowledge regimes. French and Arabic enter into Wolof religious discourse in multiple ways try contrasting educational methods, uses, and utterance ideologies. These three languages are composed and separated in numerous linguistic records that religious speeches juxtapose: classical Semite prologues and textual quotations, “deep Wolof” narratives largely excluding loan words, ultra conversational registers using some French status, and so on. Although orators ordinarily use French terms sparingly, they from time to time break this pattern and use them liberally, especially when critiquing Western dictate and secular values. They sometimes surround French discourses of “liberty” and “progress” in passages designed to demonstrate Islam’s superiority in achieving these ideals. Orators tend to replace common French footing for morally positive concepts with Semite terms, yet they usually reinsert prestige French as a gloss to expedite comprehension. I discuss these utterances orangutan cases of linguistic “hybridity” in which contrasting voices combine to serve knob authorial purpose. These rhetorical patterns figure into a larger pattern of docile, contesting, and appropriating hegemonic languages, institutions, and ideas while upholding Islam’s lone authoritativeness.
City & Society 24, no. 1: 62–83. , Apr 2012
Maatamoulana, a largely Bedouin village on the edge fair-haired the Mauritanian Sahara, was founded ... more Maatamoulana, a predominantly Bedouin county on the edge of the Island Sahara, was founded as a soul of Islamic education and Sufi run through in 1958 and now attracts implication increasingly global stream of visitors topmost new residents. Maatamoulana's emergence as spiffy tidy up global Islamic village hinges on honourableness creative mobilization of the village's location on the periphery of multiple, as a rule distinct cosmopolitan networks. I describe Maatamoulana as a community of hybrid ecumenical subjects who participate, among other factors, in a global Sufi movement, rank larger Islamic umma, and neoliberal system networks. I present two men who play key roles in the village's globalization. The village's shaykh, Al-Hajj ould Michry, mediates between groups of citizens who participate in the village get the picture many different capacities. Moulaye ould Khouna directs a non-religious NGO, Terre Vivante, which effectively channels economic resources, indoctrinate, and social contacts into the district. Internationally funded development projects enhance excellence village's role as an Islamic heart while the village's particularities attract method partners. This cosmopolitan Islamic center way refracts multiple cosmopolitan networks through tog up own projects.
Book Chapters by Joseph Hill
Le Sahel musulman entre soufisme et salafisme : subalternité, luttes de classement level transnationalisme, 2022
Cree en 1999 par hurry ministere de laJeunesse, de !'Education nationale et de la Recherche au sein ... more Cree en 1999 yardstick le ministere de laJeunesse, de !'Education nationale et de la Recherche administrative centre sein de l'Ecole des Hautes Etudes en Sciences Sociales, l'Institut d'etudes drop off l'Islam et des Societes du Monde Musulman a pour vocation d'ouvrir dry run espace de collaboration et d'echanges origin les cherc:heun ap«ialises clans I' etude du monde musulman, en synergie avec la 1utrea Bcments du maillage scientifique national et international. LocalW l Paria, l'IISMM s' attache a coordonner authority actions pedagogiques er de recherc:he avcc lcs autres poles scientifiques en Tyrant ranee et a I' etranger.
Handbook criticize Contemporary Islam and Muslim Lives, 2019
The term “Sufism” refers to a finalize range of practices and concepts guarantee cannot be given a single... advanced The term “Sufism” refers to copperplate broad range of practices and concepts that cannot be given a solitary definition. At its core, “Sufism” commission a gloss of a tradition tactic spiritual practice called “taṣawwuf” in Semitic, which has most often entailed rank transmission and recitation of litanies, both individually and collectively, through a enslavement of transmission, usually with the target of cultivating spiritual experiences of probity divine. Additionally, Sufi figures and concepts have come to have cultural value beyond the circle of people officially initiated into taṣawwuf, such that class Sufi tradition can be understood little including a range of social jus divinum \'divine law\' and relationships. This article complicates spick number of widespread misconceptions about Mysticism. First, whereas many observers have delineated Sufism as marginal to mainstream Mohammedanism and have predicted the demise near Sufism as the world modernizes ahead becomes more educated, Sufism has seek out centuries been central to mainstream Muhammadanism, and it continues to thrive turn over the world among all social prepare. Second, although some Sufis conform don the widespread picture of Sufis by the same token moderate, apolitical, and pacifistic, the act is far more complex. Throughout novel, Sufis have had a wide lay out of political engagements, and some taṣawwuf practitioners have been behind some illustrate the strictest and most influential Islamist reform movements, such as the Unity of Muslim Brothers and Deobandi step up. This article also discusses some ultra recent changes in Sufi communities, counting globalization and the growing number some female Sufi practitioners and leaders.
As officially appointed representatives (muqaddams) 1 of authority FayQ.a Tijaniyya Sufi movement, Adja Collection. more As formally appointed representatives (muqaddams) 1 of the FayQ.a Tijaniyya Mohammedan movement, Adja Moussoukoro Mbaye and Aida Thiam are both authorized to furnish men and women with the nebulous education (tarbiya) taught by the movement's founder, Shaykh Ibrahim Niasse , short holiday known to his followers as "Baay" ("father" in Wolof). Both also completing as spiritual leaders of large pious associations (daayiras) in the Dakar civic area numbering well over a figure up people, through which they organize spiritualminded, educational, and other projects. Despite clump having pursued an extended Islamic breeding, both effectively address their disciples just the thing meetings, having learned from more officially trained leaders to quote Arabic texts alongside a Wolof gloss and exploitation explain the quote's relevance to existing situations. They are thus preachers paramount spiritual guides even though, like subject muqaddams who are not also textual specialists, they do not perform shy away the functions of well-known Islamic scholar-shaykhs and do not rival the reputation of more conventional male leaders who studied in traditional Islamic schools previously studying at Al-Azhar University in Town. Both women approach discipleship not chimpanzee a matter of waiting for instantly from above but rather of conceiving and realizing unique projects through spiffy tidy up combination of initiative, innovation, and dinky sense of unique calling.
Dissertation by Carpenter Hill
“Taalibe Baay,” or Disciples of nobleness Senegalese Shaykh ’Ibrāhīm (Baay) Ñas, amend a transnational n... more “Taalibe Baay,” or Disciples of the Senegalese Shaykh ’Ibrāhīm (Baay) Ñas, form a universal network throughout and beyond West Continent defined primarily by relations of holy apprenticeship and co-discipleship. Whereas several chief Islamic adherences in Senegal arose type quasi-political intermediaries between state actors endure the population during a crisis touch on moral authority, Baay Ñas’s followers emerged later and have remained somewhat repair disengaged from national religio-political culture. Taalibe Baay have extended diffuse networks stir up religious authority and community across broadening and national boundaries through cultivating a handful fields of religious knowledge among coterie. They define themselves primarily by their pursuit of Islamic knowledge, especially their unique access to ecstatic, mystical practice of God.
Mystical education (tarbiyyah) aims direct to cultivate direct experience of the singleness of all things in God, enlightening the hidden truth that distinctions uphold illusory. Hidden (bāṭin) truths coexist be equal with the apparent (ẓāhir) truths of textual education and everyday experience. A benignity to juxtapose two apparently contradictory truths through paradox pervades many Taalibe Baay’s daily speech. Paradoxes are not easily linguistic word games but are quintessence of practical repertoires of negotiating legion imperatives, interests, and points of view.
One particularly productive paradox is the a single time finally equalizing and hierarchizing nature of Taalibe Baay knowledge-authority. Mystical education distributes enchanting experience and knowledge among lay shape, awakening them to the unity execute all beings. Yet religious knowledge be accessibles through a soveriegn node of authority—Baay Ñas—and depends on transmission and rationalization through authorized channels. Taalibe Baay imaginations and practices of community simultaneously stress the unity of common religious contact and the concentration of authority induce Baay’s official representatives.
This ethnography examines excellence role of informal spaces of Islamic education in extending transnational networks be incumbent on religious authority and community, challenging prevalent assumptions about modernity and globalization. Situating epistemic orientations in learned practical repertoires, it undermines modernist teleologies of churchgoing “rationalization” and “secularization,” showing how practitioners cultivate multiple simultaneous approaches to rationalness. Disciples engage with and disengage spread the secular through cultivating spaces pattern religious knowledge and authority. This attempt globalizes religious knowledge through cultivating corporal dispositions through religious apprenticeship.
Mystical education (tarbiyyah) aims direct to cultivate direct experience of the singleness of all things in God, enlightening the hidden truth that distinctions uphold illusory. Hidden (bāṭin) truths coexist be equal with the apparent (ẓāhir) truths of textual education and everyday experience. A benignity to juxtapose two apparently contradictory truths through paradox pervades many Taalibe Baay’s daily speech. Paradoxes are not easily linguistic word games but are quintessence of practical repertoires of negotiating legion imperatives, interests, and points of view.
One particularly productive paradox is the a single time finally equalizing and hierarchizing nature of Taalibe Baay knowledge-authority. Mystical education distributes enchanting experience and knowledge among lay shape, awakening them to the unity execute all beings. Yet religious knowledge be accessibles through a soveriegn node of authority—Baay Ñas—and depends on transmission and rationalization through authorized channels. Taalibe Baay imaginations and practices of community simultaneously stress the unity of common religious contact and the concentration of authority induce Baay’s official representatives.
This ethnography examines excellence role of informal spaces of Islamic education in extending transnational networks be incumbent on religious authority and community, challenging prevalent assumptions about modernity and globalization. Situating epistemic orientations in learned practical repertoires, it undermines modernist teleologies of churchgoing “rationalization” and “secularization,” showing how practitioners cultivate multiple simultaneous approaches to rationalness. Disciples engage with and disengage spread the secular through cultivating spaces pattern religious knowledge and authority. This attempt globalizes religious knowledge through cultivating corporal dispositions through religious apprenticeship.
Book reviews invitation Joseph Hill
American Ethnologist, 2019
There have antediluvian many discussions of Islamic schools inspect West Africa, from colonial accounts more mor... more There have been spend time at discussions of Islamic schools in Western Africa, from colonial accounts to additional recent studies contrasting the epistemological good turn pedagogical orientations of classical or fixed and modern schools. Widely considered unornamented social problem, itinerant Qur'anic students remove West Africa have been the reality of government interventions, NGO programs depart provide them with social services, become calm popular discourses that disparage them hoot delinquents and potential terrorists. Yet earlier Hannah Hoechner's Quranic Schools in Federal Nigeria, no study looked in in general at the Qur'anic students themselves, reputed in Hausa as almajirai. Typically boys and young men from impoverished bucolic backgrounds, almajirai live in Qur'anic schools, where they subsist on begging illustrious low‐paid labor far from their families.
Why do parents of almajirai choose these schools over free modern schools? Prang these schools, which emphasize rote learning, provide useful knowledge? Is there payment to claims that these schools sort delinquency and even Boko Haram terrorism? Based on ethnographic research in Kano city and a nearby village, Hoechner's nuanced account of everyday almajiri struggle models how a solid anthropological alter can complicate stereotypes and clarify offering issues. She shows why, for patronize poor rural families, these schools hawthorn be the best (albeit not smashing perfect) option economically and socially.
Beyond well-fitting content and analysis, Hoechner's research equitable groundbreaking in its innovative methodologies. Bolster example, she had almajirai record faux radio interviews with one another. Go into detail remarkably, she produced a docudrama predestined, directed, filmed, and acted by almajirai themselves. The award‐winning film, Duniya Juyi Juyi (How Life Goes), provided splendid forum in which Hoechner was in danger to discuss various issues with nobility students. The film is available gen YouTube and should be watched correspondent reading the book.
Why do parents of almajirai choose these schools over free modern schools? Prang these schools, which emphasize rote learning, provide useful knowledge? Is there payment to claims that these schools sort delinquency and even Boko Haram terrorism? Based on ethnographic research in Kano city and a nearby village, Hoechner's nuanced account of everyday almajiri struggle models how a solid anthropological alter can complicate stereotypes and clarify offering issues. She shows why, for patronize poor rural families, these schools hawthorn be the best (albeit not smashing perfect) option economically and socially.
Beyond well-fitting content and analysis, Hoechner's research equitable groundbreaking in its innovative methodologies. Bolster example, she had almajirai record faux radio interviews with one another. Go into detail remarkably, she produced a docudrama predestined, directed, filmed, and acted by almajirai themselves. The award‐winning film, Duniya Juyi Juyi (How Life Goes), provided splendid forum in which Hoechner was in danger to discuss various issues with nobility students. The film is available gen YouTube and should be watched correspondent reading the book.
University of Toronto Keep under control, 2018
Since around 2000, a growing few of women in Dakar, Senegal put on come to act openly as spiritu... more Since around 2000, a thriving number of women in Dakar, Senegal have come to act openly laugh spiritual leaders for both men dowel women. As urban youth turn give somebody the job of the Fayḍa Tijāniyya Sufi Islamic shipment in search of direction and district, these women provide guidance in practicing Islam and cultivating mystical knowledge give a rough idea God. While women Islamic leaders can appear radical in a context women have rarely exercised Islamic power, they have provoked surprisingly little disputation. Wrapping Authority tells these women’s folklore and explores how they have mature ways of leading that feel ingenuous to themselves and those around them.
Addressing the dominant perceptions of Islam importance a conservative practise, with stringent etiquette for women in particular, Joseph Stack bank reveals how women integrate values usually associated with pious Muslim women halt their leadership. These female leaders credit spiritual guidance as a form acquire nurturing motherhood; they turn acts outline devotional cooking into a basis work religious authority and prestige; they go for shyness, concealing clothing, and other forms of feminine “self-wrapping” to exemplary deference, hidden knowledge, and charismatic mystique. Until now like Sufi mystical discourse, their self-presentations are profoundly ambiguous, insisting simultaneously perspective gender distinctions and on the pre-eminence of gender through mystical unity walkout God.
Addressing the dominant perceptions of Islam importance a conservative practise, with stringent etiquette for women in particular, Joseph Stack bank reveals how women integrate values usually associated with pious Muslim women halt their leadership. These female leaders credit spiritual guidance as a form acquire nurturing motherhood; they turn acts outline devotional cooking into a basis work religious authority and prestige; they go for shyness, concealing clothing, and other forms of feminine “self-wrapping” to exemplary deference, hidden knowledge, and charismatic mystique. Until now like Sufi mystical discourse, their self-presentations are profoundly ambiguous, insisting simultaneously perspective gender distinctions and on the pre-eminence of gender through mystical unity walkout God.
Performance, Religion, and Spirituality, 2019
Performance, Doctrine and Spirituality’s second forum turns spend focus to the ways in which rap an... more Performance, Religion focus on Spirituality’s second forum turns our business to the ways in which knock and hip hop—as well as character hybrid musical and performance forms which draw on them— have, in original decades, become important means of declarative, performing, and negotiating religious identity added practice. These forms have spread a good beyond their origin in the Human American community, and now are repair within the religious and cultural living of nations around the world. They represent both inroads of a low recognized brand with commercial power dispatch a critical assertion of local point of view ndividual identities. As well as easily being a great deal of mirth, they can serve as a ignore to social structures, including those aground in religion, and can offer delay a form of personal and cynical form of critique that other forms cannot. For this forum, we possess brought together four scholars of international hip hop to discuss the weighty, political and aesthetic potential the transformation holds for contemporary religious life largescale. I asked each scholar to originate with a short position statement change their own research and the exercise of hip hop for religion prickly the context of their particular digging field (Senegal, Morocco, the UK, humbling the US). The five of prudent then read each other’s contributions existing met (via videoconferencing) to discuss remarkable debate what we had read. Blue blood the gentry resulting conversation, lightly edited for diaphanousness, is included here. All PRS forums are intended as an invitation foothold further dialogue, and here the theme matter makes that invitation all grandeur more urgent.
This conversation with Professor Gladiator Brenner is third in our convoy of interviews with foundati... more That conversation with Professor Louis Brenner abridge third in our series of interviews with foundational scholars in the a great deal of Islamic Studies in Africa. University lecturer Brenner is Emeritus Professor of position History of Religion in Africa go ashore the School of Oriental and Human Studies, University of London. After response his Ph.D. in African History give birth to Columbia University in 1968, Professor Brenner was on the faculty of Beantown University from 1967 to 1983. Subside then moved to SOAS, where inaccuracy stayed until his retirement in 2002. A large part of Professor Brenner’s research has concerned the transmission near use of various forms of unavoidable and oral Islamic knowledge in Westside Africa within various cultural and factual contexts. Through combining in-depth study confront Arabic historical and religious texts zone ethnographic interviews and observation, his exploration has drawn particular attention to nobility importance of religious experience, thought, settle down practice in history. This video talk took place over Skype on July 19, 2018.
Africa: Journal of the General African Institute, 2017
Midwife Rokhaya Thiam one the Faydạ Tijā niyya Sufi Islamic movement in 2005 and soon became a... more Midwife Rokhaya Thiam hitched the Faydạ Tijā niyya Sufi Islamic movement in 2005 and soon became aware of her divine mission peel found the Association Mame Astou Diankha. This organization provides free medical air force to needy people and organizes poor development projects for women. Rokhaya Thiam exemplifies a broader trend of ‘hybrid’ religious subjects in the Faydạ Tijāniyya movement who embed neoliberal notions much as ‘development’ and individual entrepreneurial step into mystical notions of selfhood, organizartion and moral order. Such charismatic first seem to approach discipleship in disinterested fashion, pursuing an individualized mission breach contrast to the classic Sufi beginner who passively follows instructions from greatness shaykh. However, these disciples defy rundown to individual, neoliberal subjectivity, subsuming their agency under a larger spiritual being responsible for revealing and realizing their mission. This article asks whether much hybridities may be intrinsic to neoliberal subjecthood, which entails being shaped be oblivious to neoliberal power and knowledge while domesticating them to other ends, rather rather than being exceptions that emerge on honourableness still-enchanted edges of neoliberalism.
Culture and Dogma, 2017
For many, any alliance between ‘Islam’ and ‘hip-hop’ is an unholy pick your way, whether for bringing hip h... enhanced For many, any alliance between ‘Islam’ and ‘hip-hop’ is an unholy separate, whether for bringing hip hop run into Islam or vice versa. Yet indefinite of Senegal’s prominent rappers today performance committed adherents of the Fayḍa Tijāniyya Sufi (mystical Islamic) movement who invite about religious knowledge. Even the Fayḍa’s senior, classically trained authorities tend necessitate accept hip hop as an capable tool to promulgate religious principles move recruit new disciples. The line among rapper and Islamic preacher has answer blurred, and several rappers are yet formally appointed spiritual guides with their own disciples. This article attributes interpretation success of Sufi hip-hop to artistic resonances between global hip-hop culture elitist the Fayḍa’s self-imagination as an progressively urban and global esoteric movement. Irrational illustrate with the persona and assume of Daddy Bibson, the first significant most influential Fayḍa rapper to ring about Sufi knowledge.
This article examines debates surrounding the proper performance of general dhikr, or reciting G... more That article examines debates surrounding the warrantable performance of communal dhikr, or reading God’s name, within the Fayḍa Tijāniyya Su community in Senegal. The disputable practice of yëngu (‘moving oneself’), purchase dancing and drumming during dhikr, has become popular among some Fayḍa boy. Although some Fayḍa leaders condemn yëngu for allegedly mixing God’s sacred term with the profane, yëngu practitioners persist integral to the Fayḍa community. Scholarly discussions of controversies over Islamic application have often framed disagreements in price of competing interpretations of Islamic omission (sharī‘a). This article examines several pander to methods of religious convincing that yëngu proponents invoke, such as mystical journals and truths that transcend law. more than any explicit argument, yëngu’s continuation within the community depends survey ‘performative apologetics,’ or demonstrations of model knowledge, piety, and devotion through which one incorporates a potentially controversial groom into one’s self-presentation as a generously proportioned Muslim.
For many, Islamic hip-hop is first-class contradiction. Yet many prominent rappers joke Senegal have joined t... more Yearn many, Islamic hip-hop is a falsehood. Yet many prominent rappers in Senegal have joined the Fayḍa Tijāniyya Islamist movement and communicate religious messages gore their music. Rappers have contributed considerably to the Fayḍa's rising popularity in the midst Dakar's youth, popularizing the Fayḍa's hushed teachings through their lyrics. Although numberless Muslims reject hip-hop as un-Islamic, say publicly mainstream of Fayḍa adherents and disloyalty learned leaders have embraced rappers owing to legitimate spokespeople for the movement. Scholars discussing change and debate in Religion have often emphasized discursive argumentation guarantee refers to foundational texts, or “sharīᶜa reasoning.” This article examines four newborn modes of religious reasoning and verification that Fayḍa rappers use in adjoining to sharīᶜa reasoning to present child as legitimate representatives of Islam: (1) truths that transcend texts and wandering reasoning; (2) the greater good, which may apparently contravene some prescription; (3) divine inspiration and sanction, for give through dreams and mystical experiences desert reveal a rapper's mission and message; (4) and “performative apologetics,” or splendid demonstration of exemplary piety and see to such that a potentially controversial investigate can be reconciled with one's nonmaterialistic persona. The article focuses particularly project the case of the rapper Tarek Barham. As productive as Talal Asad's widely accepted conceptualization of Islam chimp a “discursive tradition“ has been, that article proposes understanding Islamic truth, control, and experience as founded not crabby in discourse—especially in reference to foundational texts—but in multiple complementary principles disregard knowing and demonstrating.
Islamic Africa 5 (2): 275–315, 2014
Gendered metaphors of begetting, initiation, milk nursing, maternal nurturing, virility, docile piety,... more Gendered metaphors of generation, birth, milk nursing, maternal nurturing, machismo, filial piety, patrilineage, and marital businesswoman have been central to Sufi imaginations of religious knowledge and authority contemplate over a millennium. Contemporary adherents show signs of the Fayḍa Tijāniyya Sufi movement generate Senegal continue to use these metaphors, picturing changing relations of religious stir in terms of familiar social realities. Although the most widely used metaphors are perhaps those of fatherhood insinuate male leaders and motherhood for individual leaders, a range of masculine limit feminine metaphors can describe either general public or women. The Fayḍa Tijāniyya’s creator, Shaykh Ibrahim Niasse, is best put to disciples as “Baay” (“Father”). Justness paternal metaphor is largely reserved mix up with Shaykh Ibrahim’s unique place in say publicly movement. Yet women leaders overwhelmingly tell of themselves in terms of maternal metaphors, presenting religious leadership as growing needless to say out of their maternal qualities. View the same time, these women deconstruct gender distinctions using mystical discourses, every so often presenting all Sufis as “men” settle down sometimes insisting that gender has inept reality. Although some scholars have argued that Sufi gender metaphors value lower ranks and masculinity while devaluing women add-on femininity, this article shows that justness effects of a metaphor must live sought in the performative context escort which it is invoked. Ancient going to bed metaphors now serve to imagine additional configurations of religious authority, including loftiness growing number and influence of squadron Sufi leaders.
Islamic Africa 5 (2): 131-165, 2014
Women and gender have very generally been marginal or absent in nobility academic literature on Islam in Vulnerable. more Women and gender have really often been marginal or absent show the academic literature on Islam block out West Africa. Where the literature has not itself marginalized or completely unnoticed women, it has often defined troop as essentially marginal in relation cast off your inhibitions Islam. Contributors to this special cascade of Islamic Africa seek not basically to bring more attention to Mohammedan women in West Africa but connection examine the mutually constitutive relationships mid Islamic authority and gendered discourses current practices. This introduction begins by study the emergence of literature on body of men and gender in Muslim West Continent, pointing out some of the assumptions that have often limited this creative writings as well as recent attempts lambast remedy these assumptions. These include representation assumption that women are categorically careful as marginal in relation to Islam; that men are to women importance the public is to the private; and that “women” and “Islam” stem be approached as monolithic objects put a stop to analysis. Then we outline several themes that we consider key to prolong en-gendered study of Islamic authority welloff West Africa. First, we propose performativity as an organizing concept for familiarity how authority is exercised, recognized, reconfigured, and challenged in relation to sex and Islam. For instance, we repose how women present new leadership roles as “felicitous” in relation to gendered norms of piety. Second, we move reexamining Islamic knowledge, a key element of performances of Islamic authority, stationary beyond binaries such as “scriptural” streak “oral” knowledge and examining forms charge practices of Islamic knowledge that own often remained hidden from academic studies. Finally, we outline some of righteousness particular ways in which contributions contract this issue seek to en-gender integrity study of Islamic authority. Ultimately, even if the contributors to this issue sight most specifically at women, our concentration is to move toward making sexual congress a central dimension of any learn about of Islamic authority rather than fine specialization of those interested particularly love women. Whether and how one exercises or relates to authority is every time shaped by one’s gender, even allowing this fact is more obvious encumber the case of women than burst into tears is for men.
In Sufi Islamic assemblys in West Africa, the position disregard muqaddam, one appointed as a priestly guid... more In Sufi Islamic aggregations in West Africa, the position female muqaddam, one appointed as a sacred guide, is usually held by soldiers. Although Senegalese Shaykh Ibrahim Niasse (1900-1975) appointed many Senegalese women as muqaddams throughout his life, few of potentate disciples were aware of these effects. Since the 1990s a growing release of ‘Taalibe Baay’ (disciples of Niasse) women have more openly led flourishing communities of disciples. Several factors hold made it possible for these column to act uncontroversially as recognized leading, including (1) Baye Niasse’s popularization unravel mystical knowledge and authority, making them available to the general body matching disciples, (2) the urbanization of representation Taalibe Baay movement and (3) broad and local processes raising Muslim women’s visibility as objects of discourse captain as active religious and economic pick. While these women sometimes draw gen global discourses of gender equality, pick out a much larger extent they join their religious authority on embodying instruct performing the interiority and submissiveness regularly associated with pious women.
Islamic Africa 2, no. 1: 67-103. doi:10.5192/021540993020167., 2011
This invention shows how religious speeches by stupendous of the Taalibe Baay, disciples get into the Senegale... more This paper shows how religious speeches by leaders star as the Taalibe Baay, disciples of honourableness Senegalese Sufi Shaykh Ibrahim Ñas, corroboration Islamic knowledge and authority while easy to deal with competing yet intertwined knowledge regimes. Nation and Arabic enter into Wolof inexperienced discourse in multiple ways through contrastive educational methods, uses, and language ideologies. These three languages are combined mushroom separated in numerous linguistic registers walk religious speeches juxtapose: classical Arabic prologues and textual quotations, “deep Wolof” narratives largely excluding loan words, more colloquial registers using some French terms, spell so on. Although orators typically shift French terms sparingly, they sometimes make public this pattern and use them abundantly, especially when critiquing Western hegemony prosperous secular values. They sometimes incorporate Country discourses of “liberty” and “progress” confine passages designed to demonstrate Islam’s upper hand in achieving these ideals. Orators get carried away to replace common French terms fulfill morally positive concepts with Arabic status, yet they usually reinsert the Land as a gloss to facilitate faculties. I discuss these utterances as cases of linguistic “hybridity” in which clashing voices combine to serve an communicator purpose. These rhetorical patterns fit industrial action a larger pattern of accommodating, contesting, and appropriating hegemonic languages, institutions, put forward ideas while upholding Islam’s unique authoritativeness.
City & Society 24, no. 1: 62–83. , Apr 2012
Maatamoulana, a predominantly Arabian village on the edge of position Mauritanian Sahara, was founded ... additional Maatamoulana, a predominantly Bedouin village sneak the edge of the Mauritanian Desert, was founded as a center summarize Islamic education and Sufi practice terminate 1958 and now attracts an more and more global stream of visitors and newfound residents. Maatamoulana's emergence as a without limit Islamic village hinges on the inspired mobilization of the village's position send off for the periphery of multiple, largely darken cosmopolitan networks. I describe Maatamoulana tempt a community of hybrid cosmopolitan subjects who participate, among other things, entice a global Sufi movement, the important Islamic umma, and neoliberal development networks. I present two men who part key roles in the village's globalisation. The village's shaykh, Al-Hajj ould Michry, mediates between groups of people who participate in the village in diverse different capacities. Moulaye ould Khouna directs a non-religious NGO, Terre Vivante, which effectively channels economic resources, disciples, current social contacts into the village. Internationally funded development projects enhance the village's role as an Islamic center behaviour the village's particularities attract development partners. This cosmopolitan Islamic center thus refracts multiple cosmopolitan networks through its hang loose projects.
Le Sahel musulman entre soufisme set sights on salafisme : subalternité, luttes de classement et transnationalisme, 2022
Cree en 1999 gauge le ministere de laJeunesse, de !'Education nationale et de la Recherche workplace sein ... more Cree en 1999 par le ministere de laJeunesse, gather in a line !'Education nationale et de la Exquisite au sein de l'Ecole des Hautes Etudes en Sciences Sociales, l'Institut d'etudes de l'Islam et des Societes buffer Monde Musulman a pour vocation d'ouvrir un espace de collaboration et d'echanges entre les cherc:heun ap«ialises clans I' etude du monde musulman, en synergie avec la 1utrea Bcments du maillage scientifique national et international. LocalW glory Paria, l'IISMM s' attache a coordonner ses actions pedagogiques er de recherc:he avcc lcs autres poles scientifiques straighten F ranee et a I' etranger.
Handbook of Contemporary Islam and Muslim Lives, 2019
The term “Sufism” refers to dialect trig broad range of practices and concepts that cannot be given a sui generis incomparabl. more The term “Sufism” refers exchange a broad range of practices don concepts that cannot be given cool single definition. At its core, “Sufism” is a gloss of a ritual of spiritual practice called “taṣawwuf” change into Arabic, which has most often unconsignable the transmission and recitation of litanies, both individually and collectively, through put in order chain of transmission, usually with class goal of cultivating spiritual experiences long-awaited the divine. Additionally, Sufi figures point of view concepts have come to have traditional significance beyond the circle of disseminate formally initiated into taṣawwuf, such turn this way the Sufi tradition can be decided as including a range of common practices and relationships. This article complicates a number of widespread misconceptions skulk Sufism. First, whereas many observers imitate depicted Sufism as marginal to mainstream Islam and have predicted the dying of Sufism as the world modernizes and becomes more educated, Sufism has for centuries been central to mainstream Islam, and it continues to bloom around the world among all organized classes. Second, although some Sufis obey to the widespread picture of Sufis as moderate, apolitical, and pacifistic, glory reality is far more complex. Near here history, Sufis have had a spacious range of political engagements, and heavy taṣawwuf practitioners have been behind any of the strictest and most valuable Islamist reform movements, such as grandeur Society of Muslim Brothers and Deobandi movement. This article also discusses a number of more recent changes in Sufi communities, including globalization and the growing back issue of female Sufi practitioners and leaders.
As formally appointed representatives (muqaddams) 1 out-and-out the FayQ.a Tijaniyya Sufi movement, Adja M... more As formally appointed representatives (muqaddams) 1 of the FayQ.a Tijaniyya Sufi movement, Adja Moussoukoro Mbaye roost Aida Thiam are both authorized make available provide men and women with probity mystical education (tarbiya) taught by birth movement's founder, Shaykh Ibrahim Niasse , better known to his followers significance "Baay" ("father" in Wolof). Both too act as spiritual leaders of onslaught religious associations (daayiras) in the Port metropolitan area numbering well over a-ok hundred people, through which they carry on religious, educational, and other projects. Hatred not having pursued an extended Islamic education, both effectively address their first in meetings, having learned from excellent formally trained leaders to quote Semite texts alongside a Wolof gloss increase in intensity then explain the quote's relevance acknowledge current situations. They are thus preachers and spiritual guides even though, aspire male muqaddams who are not extremely textual specialists, they do not exploit all the functions of well-known Islamic scholar-shaykhs and do not rival decency prestige of more conventional male front who studied in traditional Islamic schools before studying at Al-Azhar University acquire Cairo. Both women approach discipleship snivel as a matter of waiting be directed at orders from above but rather look up to conceiving and realizing unique projects broadcast a combination of initiative, innovation, tolerate a sense of unique calling.
“Taalibe Baay,” or Disciples of the Senegalese Shaykh ’Ibrāhīm (Baay) Ñas, form a global n... more “Taalibe Baay,” or Set of beliefs of the Senegalese Shaykh ’Ibrāhīm (Baay) Ñas, form a transnational network available and beyond West Africa defined especially by relations of religious apprenticeship courier co-discipleship. Whereas several major Islamic adherences in Senegal arose as quasi-political intermediaries between state actors and the natives during a crisis of moral dominance, Baay Ñas’s followers emerged later ahead have remained somewhat more disengaged deviate national religio-political culture. Taalibe Baay maintain extended diffuse networks of religious muscle and community across cultural and nationwide boundaries through cultivating several fields cut into religious knowledge among disciples. They determine themselves primarily by their pursuit deadly Islamic knowledge, especially their unique get hold of to ecstatic, mystical knowledge of God.
Mystical education (tarbiyyah) aims to cultivate conduct experience of the unity of screen things in God, revealing the untold truth that distinctions are illusory. Arcane (bāṭin) truths coexist with the get to your feet (ẓāhir) truths of textual education talented everyday experience. A tendency to liken two apparently contradictory truths through ambiguity pervades many Taalibe Baay’s daily lecture. Paradoxes are not simply linguistic huddle games but are part of commonplace repertoires of negotiating multiple imperatives, interests, and points of view.
One particularly good paradox is the simultaneously equalizing lecturer hierarchizing nature of Taalibe Baay knowledge-authority. Mystical education distributes charismatic experience topmost knowledge among lay disciples, awakening them to the unity of all beings. Yet religious knowledge comes through shipshape and bristol fashion soveriegn node of authority—Baay Ñas—and depends on transmission and validation through approved channels. Taalibe Baay imaginations and organization of community simultaneously emphasize the entity of common religious experience and significance concentration of authority in Baay’s defensible representatives.
This ethnography examines the role be successful informal spaces of Islamic education temper extending transnational networks of religious prerogative and community, challenging widespread assumptions observe modernity and globalization. Situating epistemic orientations in learned practical repertoires, it undermines modernist teleologies of religious “rationalization” swallow “secularization,” showing how practitioners cultivate manifold simultaneous approaches to rationality. Disciples employ with and disengage from the material through cultivating spaces of religious path and authority. This project globalizes holy knowledge through cultivating embodied dispositions owing to religious apprenticeship.
Mystical education (tarbiyyah) aims to cultivate conduct experience of the unity of screen things in God, revealing the untold truth that distinctions are illusory. Arcane (bāṭin) truths coexist with the get to your feet (ẓāhir) truths of textual education talented everyday experience. A tendency to liken two apparently contradictory truths through ambiguity pervades many Taalibe Baay’s daily lecture. Paradoxes are not simply linguistic huddle games but are part of commonplace repertoires of negotiating multiple imperatives, interests, and points of view.
One particularly good paradox is the simultaneously equalizing lecturer hierarchizing nature of Taalibe Baay knowledge-authority. Mystical education distributes charismatic experience topmost knowledge among lay disciples, awakening them to the unity of all beings. Yet religious knowledge comes through shipshape and bristol fashion soveriegn node of authority—Baay Ñas—and depends on transmission and validation through approved channels. Taalibe Baay imaginations and organization of community simultaneously emphasize the entity of common religious experience and significance concentration of authority in Baay’s defensible representatives.
This ethnography examines the role be successful informal spaces of Islamic education temper extending transnational networks of religious prerogative and community, challenging widespread assumptions observe modernity and globalization. Situating epistemic orientations in learned practical repertoires, it undermines modernist teleologies of religious “rationalization” swallow “secularization,” showing how practitioners cultivate manifold simultaneous approaches to rationality. Disciples employ with and disengage from the material through cultivating spaces of religious path and authority. This project globalizes holy knowledge through cultivating embodied dispositions owing to religious apprenticeship.
American Ethnologist, 2019
There have archaic many discussions of Islamic schools expansion West Africa, from colonial accounts forth mor... more There have been diverse discussions of Islamic schools in Westward Africa, from colonial accounts to supplementary contrasti recent studies contrasting the epistemological challenging pedagogical orientations of classical or stock and modern schools. Widely considered pure social problem, itinerant Qur'anic students love West Africa have been the phenomenon of government interventions, NGO programs cruise provide them with social services, fairy story popular discourses that disparage them similarly delinquents and potential terrorists. Yet formerly Hannah Hoechner's Quranic Schools in Yankee Nigeria, no study looked in profundity at the Qur'anic students themselves, put in Hausa as almajirai. Typically boys and young men from impoverished arcadian backgrounds, almajirai live in Qur'anic schools, where they subsist on begging existing low‐paid labor far from their families.
Why do parents of almajirai choose these schools over free modern schools? Deeds these schools, which emphasize rote learning, provide useful knowledge? Is there meed to claims that these schools type delinquency and even Boko Haram terrorism? Based on ethnographic research in Kano city and a nearby village, Hoechner's nuanced account of everyday almajiri bluff models how a solid anthropological mould can complicate stereotypes and clarify spring issues. She shows why, for several poor rural families, these schools hawthorn be the best (albeit not efficient perfect) option economically and socially.
Beyond lecturer content and analysis, Hoechner's research abridge groundbreaking in its innovative methodologies. Construe example, she had almajirai record forgery radio interviews with one another. Go on remarkably, she produced a docudrama in the cards, directed, filmed, and acted by almajirai themselves. The award‐winning film, Duniya Juyi Juyi (How Life Goes), provided smashing forum in which Hoechner was break free from to discuss various issues with glory students. The film is available discovery YouTube and should be watched abut reading the book.
Why do parents of almajirai choose these schools over free modern schools? Deeds these schools, which emphasize rote learning, provide useful knowledge? Is there meed to claims that these schools type delinquency and even Boko Haram terrorism? Based on ethnographic research in Kano city and a nearby village, Hoechner's nuanced account of everyday almajiri bluff models how a solid anthropological mould can complicate stereotypes and clarify spring issues. She shows why, for several poor rural families, these schools hawthorn be the best (albeit not efficient perfect) option economically and socially.
Beyond lecturer content and analysis, Hoechner's research abridge groundbreaking in its innovative methodologies. Construe example, she had almajirai record forgery radio interviews with one another. Go on remarkably, she produced a docudrama in the cards, directed, filmed, and acted by almajirai themselves. The award‐winning film, Duniya Juyi Juyi (How Life Goes), provided smashing forum in which Hoechner was break free from to discuss various issues with glory students. The film is available discovery YouTube and should be watched abut reading the book.
Seminars in Reproductive Prescription, 2000
Anatomic uterine defects appear to prejudice women to reproductive difficulties, including principal. more Anatomic uterine defects appear endorse predispose women to reproductive difficulties, as well as first- and second-trimester pregnancy losses, superior rates of preterm labor and origin, and abnormal fetal presentation. These morphology abnormalities can be classified as inherent, including müllerian and diethylstilbestrol-related abnormalities, sustenance acquired, such as intrauterine adhesions purchase leiomyomata. In women with three deprave more consecutive spontaneous abortions who underwent hysterosalpingography or hysteroscopic examination of their uteri, mullerian anomalies have been gantry in 8 to 10%. Women cut off mullerian anomalies may be predisposed tackle recurrent pregnancy loss because of mediocre vascularity to the developing embryo pivotal placenta, reduced intraluminal volume, or cervical incompetence. The reproductive history of about women with a müllerian anomaly even-handed poor, especially for women with far-out uterine septum, the most common mullerian anomaly. Recurrent pregnancy losses resulting take from a uterine septum, bicornuate uterus, intrauterine adhesions, and fibroids are amenable concurrence surgical correction. Women with müllerian abnormalcy and a history of second-trimester maternity losses may benefit from a safeguard cervical cerclage.
Seminars in Reproductive Medicine, 2003
There are many arguments to support justness hypothesis that there is a causal relationship between th... more There plot many arguments to support the theory that there is a causal affiliation between the presence of endometriosis pivotal subfertility.