What is it about?

This article examines the transformation of the Baye-fall movement (Baye-fallism, henceforth), a particular form of Senegalese Muridism, as it extends into the Senegalese diaspora. The central argument is that in this diasporic context, adhesion to Baye-fallism becomes more intense, and that the performance of Sufi orthodoxy takes on new meaning, which also informs discussions about being a good’ Baye-fall in Senegal.

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Why is it important?

This paper is important because focuses on Senegalese migrants in Lavapiés (Madrid, Spain) and in Granada (Andalusia, Spain). The central argument is that in this diasporic context, adhesion to Baye-fallism becomes more intense, and that the performance of Sufi orthodoxy takes on new meaning, which also informs discussions about being a‘good’ Baye-fall in Senegal. Until this text, there is no previous studies about Baye-fallims in Spain at all.

Perspectives

This article examines the transformation of the Baye-fall movement (Baye-fallism, henceforth), a particular form of Senegalese Muridism, as it extends into the Senegalese diaspora. The central argument is that in this diasporic context, adhesion to Baye-fallism becomes more intense, and that the performance of Sufi orthodoxy takes on new meaning, which also informs discussions about being a good’ Baye-fall in Senegal. This paper is important because focuses on Senegalese migrants in Lavapiés (Madrid, Spain) and in Granada (Andalusia, Spain). The central argument is that in this diasporic context, adhesion to Baye-fallism becomes more intense, and that the performance of Sufi orthodoxy takes on new meaning, which also informs discussions about being a‘good’ Baye-fall in Senegal. Until this text, there is no previous studies about Baye-fallims in Spain at all.

ESTER MASSÓ GUIJARRO
Universidad de Granada

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This page is a summary of: Transnational Baye-fallism, African Diaspora, January 2016, Brill,
DOI: 10.1163/18725465-00901007.
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