2003
DOI: 10.7202/007006ar
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Les Cheikhs mourides itinérants et l’espace de la ziyâra à Marseille

Abstract: Résumé Le mouridisme a été fondé par Cheikh Ahmadou Bamba au Sénégal à la fin du XIXe siècle. Ce mouvement religieux contemporain basé sur la mystique musulmane, né dans une société en crise aux prises avec l’administration coloniale française, a suscité tout au long du siècle l’intérêt des chercheurs. Cet article propose de saisir la logique des transformations à l’oeuvre dans l’univers religieux mouride contemporain entre la ville sainte de Touba et une des villes de migration, Marseille, à partir … Show more

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Cited by 16 publications
(6 citation statements)
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“…But then two factors contributed to changing the social landscape: firstly, family reunions augmented control over women's behaviour finding justification in rediscovered ancestral social norms. Secondly, the Murid community, demographically dominant in Marseille, underwent a reorganization, as leaders from the dominant families in Senegal arrived to rule over the local praying circle (dahira), previously dominated by rich tradesmen (Bava 2003b). These new arrivals coincided with a reorientation of Murid hierarchies and disciples towards a rigorous morality in response to the growing influence of puritan Islam's ideology coming from Saudi Arabia, both in Marseille and in Senegal.…”
Section: Conclusion: Migration and Changes In Women's Sexual Lifementioning
confidence: 99%
“…But then two factors contributed to changing the social landscape: firstly, family reunions augmented control over women's behaviour finding justification in rediscovered ancestral social norms. Secondly, the Murid community, demographically dominant in Marseille, underwent a reorganization, as leaders from the dominant families in Senegal arrived to rule over the local praying circle (dahira), previously dominated by rich tradesmen (Bava 2003b). These new arrivals coincided with a reorientation of Murid hierarchies and disciples towards a rigorous morality in response to the growing influence of puritan Islam's ideology coming from Saudi Arabia, both in Marseille and in Senegal.…”
Section: Conclusion: Migration and Changes In Women's Sexual Lifementioning
confidence: 99%
“…They dealt with the questions of the transmission, inheritance and production of Islamic discourse within populations ranging from the Islamic elites from Muslim countries that were influential within France in the 1990s and 2000s, to re-Islamized youth invested in the renewal of Islamic modes of mobilization through culture, art, music, literature… (Amghar 2006, Boubakeur 2007, Göle 2002 Though research about Islam in France today still tends to be somewhat entangled in the debate about integration, nonetheless, many studies already initiated by anthropologists by the end of the 1990s, have opened the way to learning about Islam as it is experienced. These studies call for an approach to Islam in terms of social practices, ritual practices and how places of worship are organized (Geisser 2001, Bava 2002, Kuczynski 2002, the conditions in which halal meat is produced, how the al-'Aid al-Kebir festival is organized in French urban space (Bonte et al 1998 and, the meaning believers invest in their religious practices (Saint-Blancat 1997) and the links between economic networks and religion (Bava 2003). What motivates these researchers is no longer an approach in terms of integration, but the objective of actual knowledge of migrants' Islam, through knowledge of elements of continuity between the migrants' countries of origin and those they migrate to.…”
Section: When Migrants Arrive and Religion Followsmentioning
confidence: 99%
“…My own research has shown that economic migrants initially delocalized their religion in response to demands from their community, not to demands from the religious hierarchy (Bava 2000, Ebin 1993, Riccio 2001). This delocalization crystallized around the creation of Muride associations and the opening of places of worship, including the Sérigne Touba houses for the accommodation of sheikhs and worshippers and the teaching of Muridism to children (Bava 2003(Bava , 2004. It also materialized through organization of itinerant sheikhs' travel to come meet the taalibés (followers of the Muride creed), and of pilgrimage trips to the holy city of Touba, which in return, also transformed religious practices there (Bava & Gueye, 2001).…”
Section: Migrants and Religions In Movementmentioning
confidence: 99%
“…Le passage et le transit des migrants en des lieux inédits conduisent à la création d'un marché et d'une offre religieuse renouvelée par de nouveaux acteurs. Des commerçants pèlerins [Bennafla, 2005] aux cheikhs mourides itinérants [Bava, 2003], en passant par les étudiants d'Al-Azhar [Bava, 2009] ou de l'Institut Pontifical d'Études Arabes (PISAI) à Rome, par les missionnaires, par les touristes pèlerins ou encore par les migrants devenus pasteurs, chacune de ces figures religieuses est susceptible de nous renseigner sur une réalité de la migration et sur la place des religions au regard des routes migratoires.…”
Section: Une Mégapole Religieuse Au Croisement Des Routes Migratoiresunclassified