(iii) ideological communitas of utopian radicalism. This pattern is reflected in the phases of
trans. Monika B. Vizedom
and Gabrielle L. Caffee (Chicago, IL,
, ed. C .E.
; trans. H. A. R. Gibb,
.
trans. John Hunwick (London,
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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