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Saints and Politicians (African Studies (No. 15)) by Donal B. Cruise O'Brien

By Donal B. Cruise O'Brien

Political existence one of the Wolof (the greatest and strongest of Senegal's 'tribal' teams) is the important topic of this choice of essays. the point of interest of analysis is on African political management, in cities and villages. in the constraints of alien keep watch over or impact, it's argued, cultural and organisational obstacles have continuously allowed quite a lot of initiative to African leaders and groups in an inventive and versatile adjustment to new and surprising calls for. Exploration of this African initiative in quite a few contexts indicates a fancy, interesting trend of cultural and structural interplay. The multidisciplinary method of politics in those essays will curiosity historians and social anthropologists in addition to political scientists. those stories are certainly proper to any pupil of the issues of 'underdeveloped' societies all in favour of the fashionable nation. components of the essays were released in different places, yet all were greatly revised, up-to-date and built-in to a coherent trend of study.

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The social synthesis of Muslim and semiPagan took place in a new Muslim brotherhood of a quite distinctive character. The success of this Mouride brotherhood is locally perceived today as a 'miracle', and by any secular standards it is indeed at least very remarkable. A study of the three leading actors must not only treat their separate and contrasted historical roles, and the manner in which each came to represent a distinct leadership principle. It must also deal with the relations between them.

It must also deal with the relations between them. Each at some point in his lifetime had important connections with the two others: the triangle is neatly drawn. These connections were furthermore popularly regarded as important, both during their lifetimes and since. The precise nature of the audience reaction has indeed gradually changed over time, in particular with the consolidation of Muslim leadership and a concomitant tendency to the 'purification' of what was originally a remarkably heterodox 23 Warlord, saint and knight body of nominally Islamic belief.

If the Saint's own missionary purpose was thus in large part realised, the more so since his own death (1927), it must be stressed that the disciples always saw their hero as very much more than a particularly well qualified Muslim teacher. And the qualities which they recognised in him were by no means necessarily even those of an exceptional Sufi saint {Wali). 22 Even the more cautious disciples still today maintain that their saint had 'a gift from God which you do not find in the Koran'. The less cautious ones quite simply addressed him as 'God' (Allah)P Such adoration, especially of course where it became an impious anthropolatry, seems to have spread despite Amadu Bamba himself and even against his stated wishes.

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