Les célébrations du Maouloud au nord de la Côte-d'Ivoire

Abstract

au prophète de l'islam. Ses célébrations en Afrique de l'Ouest, peu visibles et circonscrites à certains grands centres religieux-notamment Djenné, Tombouctou, Kong, Samatiguila-avant l'entreprise coloniale à la fin du XIX e siècle, sont une pratique des musulmans de rites malékites, l'école juridique dominante sur cet espace du continent. À partir de la décennie 1940, des débats sur sa légitimité ont opposé ce groupe aux hanbalites, plus connus sous les appellations de wahhabites, et ont parfois débouché sur des rixes (

Muslim Feminist, Media Sensation, and Religious Entrepreneur: Aminata Kane Koné as a Figure of Success in Côte d’Ivoire

“…Researchers have shown considerable interest in Islam in predominantly Muslim countries in West Africa, but they have left Côte d'Ivoire relatively understudied. Nevertheless, a growing body of the literature has pointed out the diverse, changing, and contested Islamic field in Côte d'Ivoire, as illustrated by the rise of a modernist and reformist elite (Miran 2006), the recent dynamism of Salafism (Madore 2016a), and a Sufi revival (Binaté 2017a), with the participation of youth and women in neighborhood-based Islamic associations (LeBlanc 1999(LeBlanc , 2000(LeBlanc , 2007. Since 2011, when Alassane Ouattara, the country's first Muslim president, was inaugurated, prominent 2 imams and Muslim leaders of Abidjan have developed close relations with the ruling regime (Miran-Guyon 2017).…”

“…In recent years, several studies have highlighted the proliferation of locally initiated Islamic nongovernmental organizations (NGOs) (Binaté 2016), including women-led ones (LeBlanc 2014(LeBlanc , 2016, since the failed putsch of September 19, 2002, which divided Côte d'Ivoire into a southern region under the authority of President Laurent Gbagbo and a northern one controlled by insurgents. During the subsequent civil war, various humanitarian initiatives supported by international funding agencies filled the void left by crumbling state social services (Akindès and Troit 2017).…”