Summary 1This paper analyzes the disjuncture between the projected prosperity of male migrant traders of the Murid Sufi order, and their actual ability to maintain the social relations that engender wealth. I focus on an exchange of bridewealth that ultimately resulted in a collapsed marriage, to show how households are made and unmade across time and space by diasporic practices. I aim to show how two decades of neoliberal reform in Senegal have had unintended consequences for the prospects of social production. The movement of male traders into transnational trade networks to shore up a stagnant local economy and to reproduce the social and moral order has unanticipated consequences for women's authority. Women claim male earnings not only to run the household, but also to finance family ceremonies-baptisms, marriages and funerals-and the social payments that accompany these occasions. Women also seek commodities obtained through male trade to exchange in life-cycle rituals. For women, foreign commodities, rather than undermining the production of blood ties are the very means of making those ties a social fact. In Murid families, the rejuvenation of domestic rituals through access to male earnings abroad sets in motion the production of women headed households and ultimately lineages.

Through global circuits of wage labor and capital, the Murid way has become an economic force in the Senegalese postcolony amid conditions of protracted global volatility. In this article, I analyze women's actions within these global circuits. Women create value by giving gifts during the celebration of births and marriages, gifts that are the product of and the motivating force behind Murid global trade. Female ritual activities, on which male honor rests, draw women into conflict with the Murid clergy, which views women's actions as customary and not part of its modern, austere, and global vision of Islam in Senegal.

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Few devotees of the Muridiyya, a Sufi congregation that emerged in colonial Senegal at the turn of the twentieth century, have the opportunity to glimpse or touch their spiritual masters. ExaltedMurid figures rarely leave their compounds in rural Tuba and access to them is restricted to highranking initiates such as Muslim scholars, government and business leaders. Ordinary disciples are more likely to view religious figures in the variety of media circulating in an out of Senegal.The desire for and appreciation of mediation to facilitate proper practice and proximity to the Divine distinguish Murid adepts from their Sunni counterparts. The electronic mediation of devotional practices produces feelings of nearness to spiritual leaders for disciples in Senegal and abroad. Through visual practices related to electronic media devotees receive religious merit and grace that lead to spiritual and material enrichment and create their spiritual community.[Key words: electronic media, circulation and value, Sufism, Senegal] Islam's New PublicityIn the evenings during my fieldwork in the Senegalese capital of Dakar in the late 1990s I would often listen to a call and answer show on Radio Dunyaa. Muslim men and women would

Young women who live in the improvised urban spaces on the outskirts of Senegal's capital city, Dakar, extemporize their respectability in a time of fiscal uncertainty through personal photography. The neighbourhood of Khar Yalla is an improvised, interconnected and multilayered space settled by families removed from the city centre during clean-up campaigns from the 1960s to the 1970s, by families escaping conflict in Casamance and Guinea-Bissau, and by recent rural migrants. As much as Khar Yalla is an improvised neighbourhood, it is also a space of improvisation. When women pose for, display, and pass around portraits of themselves at key moments in their social life, whether in the medium of social networking sites or photo albums, they reveal as much as they conceal the elements of individual and social life. They index their social networks and constitute their urban space not as peripheral, but as central to the lives and imaginations of their siblings and spouses who live abroad. Photographs actively shape and construct urban spaces, which are often loud, unruly and fraught spaces with vast inequalities and incommensurabilities. How women deal with economic and social disparity, within their own families, communities, and globally, is the subject of this article.