Submitted by Automa??o e Estat?stica (sst@bczm.ufrn.br) on 2017-07-04T11:58:34Z No. of bitstreams: 1 OrianaConchaDiaz_DISSERT.pdf: 4599832 bytes, checksum: d9d0224b35d064d2eb6be44c11c815c8 (MD5) / Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2017-07-11T13:40:09Z (GMT) No. of bitstreams: 1 OrianaConchaDiaz_DISSERT.pdf: 4599832 bytes, checksum: d9d0224b35d064d2eb6be44c11c815c8 (MD5) / Made available in DSpace on 2017-07-11T13:40:09Z (GMT). No. of bitstreams: 1 OrianaConchaDiaz_DISSERT.pdf: 4599832 bytes, checksum: d9d0224b35d064d2eb6be44c11c815c8 (MD5) Previous issue date: 2017-06-13 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior (CAPES) / O Brasil surgiu recentemente como uma meta migrat?ria privilegiada para muitos senegaleses adeptos da confraria isl?mica sufi Muridiyya. O objetivo desta pesquisa ? o de indagar as din?micas de difus?o transnacional da Muridiyya, com um olhar atento ao consumo das Tecnologias da Informa??o e Comunica??o por parte de seus adeptos na di?spora. Nesse intuito, veremos como os fluxos transnacionais de dinheiro, objetos e informa??es contribuem para os processos de constru??o do pertencimento e para os projetos de mundializa??o que animam o desenvolvimento da confraria. Se, por um lado, o capitalismo tecnol?gico tende a favorecer os poderes estabelecidos, abrindo maiores espa?os para as culturas dominantes, por outro lado, podemos individuar iniciativas intersticiais atrav?s das quais agentes e grupos subalternos apropriam-se do instrumental tecnol?gico, criando espa?os pr?prios de intera??o e a??o. Enfocando a pesquisa na dimens?o do pertencimento religioso, procura-se tamb?m evidenciar a pluralidade das pr?ticas da f? isl?mica, no intuito de desconstruir a representa??o monol?tica do Isl? transmitida pela grande m?dia. / Brazil has recently emerged as a favorite migratory destination for many people from Senegal, mostly followers of the Islamic Sufi brotherhood Muridiyya. This research aims to investigate the transnational diffusion of Muridiyya, especially observing the appropriation of Information and Communication Technologies by murids of the diaspora. To this effect, we will analyze how the transnational flows of money, objects and information contribute to the belonging building process and to the globalization project that drive the brotherhood development. If, on one hand, technological capitalism fosters established powers by opening even more space to dominant cultures, on the other hand, we can individuate interstitial initiatives in which subaltern agents and groups appropriate the technological tools creating their own spaces of interaction and action. Focusing on religious belonging, we also seek to highlight the large plurality of Islamic practices, in order to deconstruct the monolithic representation of Islam, commonly conveyed by mainstream media.

Thesis (Ph.D.)--Boston University / This dissertation examines the role of local oral and written sources in understanding belief and practice among followers of the Muridiyya Sufi order of Senegal. To date, scholarship on Muridiyya has tended to look to political and economic dimensions of the movement to explain its historical emergence and continuity. Works which have taken into account the movement's pedagogy and values have often focused on their economic and political implications. The present work examines discourses generated by Murid voices, mainly in the local language ofWolof. It addresses several key issues surrounding Murid identities, including how Murids envision their relationship to the founder, Ahmadu Bamba Mba.kke, how they envision their individual roles within society, and how they historicize themselves. Chapter One frames the discussion within a larger context of local Islamic discourses in sub-Saharan Africa. It reviews Ajami literary traditions (African language sources written in modified Arabic script) from Islamized Africa to shed light on important local perspectives. Chapter Two presents the sources used in the study. These include Wolof Ajami texts (Wolofal), oral data, and Arabophone and Europhone sources. The first set includes poetry composed by authors close to the movement's founder, works by contemporary Murid scholars, and published compilations of oral traditions attributed to Ahmadu Bamba. The second set includes oral interviews and recordings of Murid historians, educators, and disciples: The last set of data includes official Murid hagiographies, Bamba's own devotional poetry, and Western scholarly sources. The remaining chapters provide an analysis of these internal sources. They examine prominent themes as they appear through subjects such as history, education, ethics, the role of spiritual guides, and Bamba's sainthood in Murid discourses. The data presented offer a new perspective, grounded in local narratives, of this dynamic West African Sufi movement. The study presents several key fmdings. First, the analysis ties Murid knowledge systems to both local historical and cultural contexts, and to wider traditions of Islamic mysticism. Second, it demonstrates the marginal role assigned to colonial authority in Murid internal narratives. Finally, it uncovers the continuing overt and mystical significance of Bamba's work in the lives of his followers.