Muslim Families in Global Senegal: Money Takes Care of Shame

Notes

NOTES TO PAGES 000–000 213 s e v e n n o t e s Prologue 1. Quartier populaire is often translated as “working-class neighborhood,” but might be better translated as “lower-class neighborhood” because it is usually a neighborhood with a high unemployment rate. 2. A bidonville is an unauthorized settlement of self-built dwellings. Bidon is French for “oil drum.” 3. Young men apprenticing to be drivers. 4. Sow was largely concerned with a discussion of the Pikine neighborhood of Dakar. Similar land tenure arrangements can be found in Grand Yoff. 5. In 2003, S.C.I.’s two- and three-bedroom homes were listed on its website for 18 million to 25 million CFA francs, roughly US$25,000. See http://www.bhs.sn /sci-lalinguere.htm, accessed on April 1, 2003; and http://www.scilalinguere.com, accessed on June 24, 2008. 6. I am using the term household here following Irvine’s (1974:20) definition: several persons who eat together, and the unit of greatest economic cooperation . This is in contrast to the compound, which in a rural context might be composed of several households, each of which would have differing levels of financial independence. 1. Global Senegal 1. Not to be confused with ceddo (pagan). 2. Sufism may be properly understood as Islamic mysticism, but it does not adhere to the notions of individualistic subjectivity that are prevalent in Christian mysticism (John Hunwick, personal communication, October 1997). 3. In Arabic, tariqa is synonymous with sirat, or path, but it has a wider meaning and can be translated as “ways and means” (Lings 1993:28). Some scholars have translated tariqa as brotherhood, or confrerie; however, this is misleading since the turuq include both male and female disciples. The tariqa has also been referred to in the literature as “order,” but this is also not an accurate translation of tariqa, which refers to the Sufi path to divine union. 4. Eric Ross (1995) discusses the development of Tuba in relation to the ndiggel (commands) by Murid shaykhs to encourage their disciples to invest in Tuba in order to stem the flow of urban and overseas migration, in addition to Bamba’s prophecy concerning the sacred city. For information on the growth and development of Tuba, see Gueye 1999. 214 NOTES TO PAGES 000–000 5. Land privatization and titling were also central to the World Bank’s agenda for some decades, though it has retreated somewhat on this subject while neoliberals continue to push for private property. See Boone 2007:558. 6. This is exactly the sort of rural despotism that Mahmood Mamdani describes in his book Citizen and Subject: Contemporary Africa and the Legacy of Late Colonialism (Princeton, N.J.: Princeton University Press, 1996). 7. See the World Development Indicators database, http://data.worldbank .org/indicator, April 2002. 8. See also some important work on dress in Senegal, which Konate draws on: Ousseynou Faye, “L’habillement et ses accessoires dans les milieux Africains de Dakar, 1857–1960,” Revue Sénégalaise d’Histoire 1 (1995):69–86; and Djibril Seck, “Histoire des modes vestimentaires chez les jeunes filles à Dakar 1945–1960,” master ’s thesis, University of Cheikh Anta Diop, 2000. 9. Mustafa suggests that the Wolof word sañse derives from the French changer, meaning “to transform” (2006:178). Senegalese women’s performance of sañse to express individual and collective identities has been widely commented on. See, for example, Grabski 2009; Heath 1992; Mustafa 2002; Rabine 2002; Scheld 2003, 2007. 10. The notion of “women’s business” is not peculiar to Senegal. In her monograph Women of Value, Men of Renown, Weiner recounts that she was told by a male Kiriwina informant that the exchange of cloth, here banana leaf bundles and fibrous skirts, was “women’s business.” She speculated that, among her predecessors ,includingthefoundingfigureofanthropology,BronislawMalinowski,wealth objects circulated by women were overlooked because they misunderstood this statement as derogatory. Weiner argues that what her informant meant was that “women could tell me about their business much better than men because women were in charge of these distributions” (1976:12n4). 2. Homes and Their Histories 1. In the Khar Yalla mbotaye (ritual association), nearly three-quarters of the women listed their husbands as retired, though the women themselves continued to garner an income. 2. For a detailed analysis of the use of the term caste in the West African context , see A. Diop 1981; Irvine 1974; Tamari 1991; and D. M. Todd, “Caste...