Constructions religieuses du politique

Bourdarias, Françoise

doi:10.4000/civilisations.2070

Cited by 7 publications

(2 citation statements)

References 7 publications

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“…It is striking and perhaps not without irony that a non-Muslim – a former Muslim – calls himself Satan, the personification of evil, as does Daouda Yattara – Adama's friend (on Daouda, see Bourdarias 2008; 2009; Soares 2007; 2016). Many in Mali – both Muslims and Christians, especially Protestants – regularly compare African ‘traditional’ practices to the activities of Satan.…”

Section: Pluralism Unboundmentioning

confidence: 99%

Reflections on Muslim–christian Encounters in West Africa

Soares¹

2016

Africa

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In recent years, it seems that friction, tension and conflict between Muslims and Christians have been on the rise in many places in Africa. If one considers some of the recent conflicts between Muslims and Christians on the African continentwith major flashpoints in Egypt, Sudan, Nigeria, Côte d'Ivoire, the Central African Republic, Kenya, and so forth -the urgency of understanding how Muslims and Christians in Africa have interacted over time seems apparent. It is striking, however, that it is only in the last decade or so that scholars have begun to devote considerable empirical and analytical attention to the study of the encounters between Muslims and Christians in Africa. Religious pluralismthat is, the existence of different religious traditions in one space, but also the multiplicity of practices of pluralism, including the personal pluralism of individuals and groups who might engage with different religions or religious practices -has long been a central focus of studies of religion in Africa. But, until recently, MuslimChristian encounters have not been a major focus of attention for studies of religious pluralism in Africa. Among historians, social scientists and scholars of religion, there has been increased recognition of the importance of studying Islam and Christianity in Africa not separately but together, as lived religions in dynamic interaction over time. In this essay I trace how scholars have arrived at such a point and consider some of the challenges of conducting research on religious encounters, particularly those associated with studying Islam and Christianity, Muslims and Christians together. I frame this discussion in terms of some of the theoretical and methodological issues at stake in advancing the study of religious encounters in Africa and draw from some of my own research and the work of others on the topic, particularly in West Africa, to reflect upon how this important field of inquiry has developed and what it has accomplished. 1 LOOKING BACKIn what follows I will flesh out the desirability of making Muslim-Christian encounters central to the study of religion in Africa, and I will examine some of the empirical and theoretical implications of doing so. First, I would like to take a look back to review and assess how contemporary scholars have studied Islam and Christianity, as well as Muslims and Christians, in Africa. If one BENJAMIN SOARES is a senior researcher at the African Studies Centre in Leiden and a professor of anthropology at the University of Amsterdam. He recently co-edited Muslim Youth and the 9/11

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Section: Pluralism Unboundmentioning

confidence: 99%

Reflections on Muslim–christian Encounters in West Africa

Soares¹

2016

Africa

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“…Mali is a large African country covering an area of 1.241 million km 2 , inhabited by the Mande people who in classical ethnographies are divided based on the language spoken into several sub‐groups such as the Bamana (largest group), Malinke or Maninka, Sarakole or Soninke, living aside others such as Fulani, Dogon and Senufo also called Minyanka. While the majority of people consider themselves as Muslims nowadays there is a steady and even increasing presence of traditional or a‐Islamic religious specialists (Bazin, 2008; Bourdarias, 2009; Colleyn, 2004; Kedzierska & Jouvelet, 2006; Kedzierska Manzon, 2013, 2022; McNaughton, 1988; Soares, 2005, 2016). This vast country spans several bioclimatic zones, with the north‐eastern half of Mali largely comprising the Saharien and Sahelian zones.…”

Section: The Presence Of Pangolins In Malimentioning

confidence: 99%