Pouvoir du Livre, pouvoir des hommes : la religion comme critère de distinction

Abstract

Au Fuuta Jaloo (république de Guinée), les conditions de formation de l'Etat, au XVIIIe siècle, sur la base d'un jihaad conduit par des hommes de prières et leurs disciples, expliquent l'absence d'autonomie du champ religieux par rapport au champ politique et le contrôle du pouvoir par les clercs. La religion comme critère de distinction, dans le temps même où elle fournissait la clef des agencements internes de la société, légitimant et organisant le pouvoir d'une minorité, définissait par homologie les conditions de l'accès au savoir, au prestige intellectuel et au monopole de la compétence. C'est ce que montre une analyse des titres honorifiques religieux.

Fouta-Djallon linguistic ecology: Between polyglossia and small-scale multilingualism

“…The existence of Kakabe has passed unnoticed for European scholars until recently. Contrary to other groups that were part of the slave population of Fouta-Djallon, such as Kissi, Toma and Maninka, Kakabe speakers are not mentioned in works by either Dupire (1970Dupire ( , 1985Dupire ( , 1994 or by Botte (1988Botte ( , 1990Botte ( , 1994, despite the fact that they are dedicated to the social and historical processes concerning subservient population of Fula on Fouta-Djallon. 12 The census carried out by the French Ministry of the Overseas in 1954 and 1955 provides information about 'ethnicities' where, again, Kakabe is not mentioned.…”

Resting at creation and afterlife: Distant times in the ordinary strategies of Muslim women in the rural Fouta Djallon, Guinea

“…Over the course of an evening passed with a group of women and men when I paid a short visit to their village in March 2005, I posed a series of questions about , or superiority, a term signaling a difference in access to material resources, labor, or knowledge. ɓural contributed to a stepwise differentiation of status that, throughout the western Soudan region, was typically conflated with differential piety or moral authority and assumed to be religiously sanctioned if not divinely instituted (Botte 1990; Dilley 2004:69; Guyer 2004). After covering the various types of ɓural (e.g., due to differences in the quantity and quality of land people owned; different levels of education in the secular or Quranic school systems; different amounts of political power or charisma; different amounts of wealth as preserved in cattle, concrete houses, and kin; and differences in age, gender, and patrilineal status), the group agreed that ɓural was, on the whole, quite beneficial to their community.…”

المخطوط العربي الإسلامي في غينيا سبل الحفاظ عليه ووسائل نشره

“…Pouvoir du Livre, pouvoir des hommes : la religion comme critère de distinction », Journal des Africanistes, , « Roger Botte ( 1990Botte ( , vol. 60, 1979…”