The Homeland is the Arena: Religion, Transnationalism, and the Integration of Senegalese Immigrants in America by Ousmane Oumar Kane

Channeled into a Transnational Street Vending Hub

“…In a similar way to how West African traders in other cities around the globe have transformed public spaces and made them into nodes of globalized African networks, Senegalese migrants occupied the city's public spaces and sidewalks (Babou 2002;Carrier and Mathews 2020;Carter 2010;Kane 2011;Kleinman 2019;Riccio 2004). From improvised stalls they carved out a niche for themselves selling jewelry, copies of designer watches, sunglasses and handbags, leather belts and purses, oft en manufactured in China.…”

West African Sufism and the matter of Black life

“…On the other hand, African-American Muslims also have a history of positive relations with West African Sufism, and thus have a positive association with their sub-Saharan ancestry. While there is a lack of work on African-American Sufism specifically, scholars have pointed to the ways in which increased migration by West African Muslims after 1965 and their multiple approaches to religious observance have had a profound influence on African-American Muslim practices and identities (Babou 2002;Kane 2011). Certainly, much has been written on the emergence of Senegalese migrants in the USA by specifically analysing the ways in which the transnational networks of Sufi brotherhoods have paved the way for increased wealth and mobility for West African adherents (Cruise O'Brien 1971;Brenner 1984;Launay 1990;Ebin 1995;Diouf 2000;Buggenhagen 2001;Babou 2002;Stoller 2002;Salzbrunn 2004;Kane 2011).…”

“…While there is a lack of work on African-American Sufism specifically, scholars have pointed to the ways in which increased migration by West African Muslims after 1965 and their multiple approaches to religious observance have had a profound influence on African-American Muslim practices and identities (Babou 2002;Kane 2011). Certainly, much has been written on the emergence of Senegalese migrants in the USA by specifically analysing the ways in which the transnational networks of Sufi brotherhoods have paved the way for increased wealth and mobility for West African adherents (Cruise O'Brien 1971;Brenner 1984;Launay 1990;Ebin 1995;Diouf 2000;Buggenhagen 2001;Babou 2002;Stoller 2002;Salzbrunn 2004;Kane 2011). And while there has been some analysis on the interactions between African-Americans and West African Muslims (Stoller 2003;Abdullah 2010;Kane 2011), the inclusion of African-Americans in West African Sufi networks remains understudied.…”

“…Certainly, much has been written on the emergence of Senegalese migrants in the USA by specifically analysing the ways in which the transnational networks of Sufi brotherhoods have paved the way for increased wealth and mobility for West African adherents (Cruise O'Brien 1971;Brenner 1984;Launay 1990;Ebin 1995;Diouf 2000;Buggenhagen 2001;Babou 2002;Stoller 2002;Salzbrunn 2004;Kane 2011). And while there has been some analysis on the interactions between African-Americans and West African Muslims (Stoller 2003;Abdullah 2010;Kane 2011), the inclusion of African-Americans in West African Sufi networks remains understudied.…”

Ritos funerarios islámicos trasnacionales entre Catalunya y Kolda (Senegal). La construcción de la transnacionalidad desde la práctica religiosa y ritual.

“…Nos habla de comunidades que se construyen sobre la idea de provisionalidad. Como argumenta, Ousmane Oumar Kane 39 , el transnacionalismo es la forma dominante de adaptación de los senegaleses en la emigración de la cual la práctica religiosa y ritual es una parte más. Kane usa la expresión wolof lamb jaa nga Senegal, the homeland is the arena en su traducción al inglés, como síntesis de esta idea.…”