Imagining the End: Visions of



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Abbas Amanat, Magnus T. Bernhardsson - Imagining the End Visions of Apocalypse from the Ancient Middle East to Modern America-I. B. Tauris (2002)

The Ritual Process: Structure and Anti-Structure

 (Ithaca, NY, 



), p.




.

Turner describes 



communitas

 as (i) existential or spontaneous communitas with its ad hoc

character, (ii) normative communitas which is a social system marked by social control; and

(iii) ideological communitas of  utopian radicalism. This pattern is reflected in the phases of

historical marginality as discussed here.

. The term is that of  Arnold van Gennep, 



The Rites of Passage

trans. Monika B. Vizedom

and Gabrielle L. Caffee (Chicago, IL, 




), pp 











.

. Muhammad Bello’s correspondence with al-Kanemíi in Bello, 



Infaq al-Maysur

, ed. C .E.

J. Whitting (London, 




), p. 




. Also cited in J. Spencer Trimingham, 

A History of Islam

in West Africa

 (London, 



), p. 




.



. Ibn Battuta, 

Rihlah

; trans. H. A. R. Gibb, 



Travels in Asia and Africa

  [




] (London,



), pp. 






.

.



Shari'a in Songhay

trans. John Hunwick (London, 



), pp. 






.

Notes to Chapters 11 and 12




385

. Turner, 



Ritual Process

, p.


  

.



. So said al-Ghazali. Duncan Black Macdonald, 

The Religious Attitude and Life in Islam

[





] (London, 




), pp. 




.



. Cited in Mervyn Hiskett



The Sword of Truth: The Life and Times of the Shehu Usuman

dan Fodio

 (New York, 



), p. 




.



. Ibid., p. 



.





. van Gennep, 



The Rites of Passage

, trans. Monika B. Vizedom and Gabrielle L. Caffee

(Chicago, IL, 




), p. 




.



. 'Uthman dan Fodio



Bayan wujub al-hijra 'ala 'l 'ibad

, ed. and trans. F. H. El-Masri

(Khartoum, London, 




), p. 



.





. For a discussion of  this mahdist theme in dan Fodio’s career see M. A. Al-Hajj, ‘The

Thirteenth Century in Muslim Eschatology: Mahdist Expectations in the Sokoto Caliphate’,

Research Bulletin, Centre of Arabic Documentation

 (Ibadan) 

, no. 


 ( July 




): 








.



. Hannah Arendt, commenting on the phenomenon of  the Boer sense of  isolation as ‘the



first European group to become completely alienated from the pride which Western man felt

in living in a world created and fabricated by himself ’, argues that rootlessness is characteristic

of  race organization, of  the hatred of  territorial limitation. Rootlessness inspired in this instance

‘an activistic faith in one’s divine chosenness’. Hannah Arendt, 




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