By Robert Launay
By targeting the strain among "particular" and "universal"—on how a given non secular morality needs to functionality concurrently inside a tightly knit group and a bigger international arena—Beyond the Stream addresses problems with huge quandary to the anthropology of Islam and to international religions generally.
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Extra resources for Beyond the Stream: Islam and Society in a West African Town
Again, considerable lobbying was necessary on the part of Korhogo's Muslims (including prominent members of the Koko Dyula community, but also, for example, the Lebanese Shiites of Korhogo) both to obtain such funds and to ensure that Korhogo would be chosen as that year's site. For obvious reasons, government largesse to religious communities takes highly visible forms: television programs, public buildings (the bigger the better), national conferences. In this way, Muslims are made aware of what the government is doing for their religion.
This comparison, however biased, is not always reassuring. One evening, at the end of a funeral sermon, a prominent member of Koko's Dyula community, a man who had personally been very active in lobbying both for the construction of Korhogo's mosque and for the AEEMCI conference, began to harangue the audience.
The regime in place, in other words, was not to be opposed on religious grounds—which is not to say that it was not to be opposed by anyone under any circumstances. The principle placed both religious leaders and Islam in general outside the political arena. " Colonial rule came late to northern Côte d'Ivoire. It was only in 1895 that the French established a post on the Bandama River, in the vicinity of the region; in 1903, they chose to move the district headquarters to the village of Korhogo, which was to ― 59 ― remain the "capital" of the north.
Beyond the Stream: Islam and Society in a West African Town by Robert Launay