Relevant bibliographies by topics / Religion ( senegal )

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Religion ( senegal )'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Religion ( senegal )"

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Gifford, Paul. "Religion in Contemporary Senegal." Journal of Contemporary Religion 31, no. 2 (May 3, 2016): 255–67. http://dx.doi.org/10.1080/13537903.2016.1152684.

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Villalón, Leonardo A. "Senegal." African Studies Review 47, no. 2 (September 2004): 61–71. http://dx.doi.org/10.1017/s0002020600030869.

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Abstract:Within Muslim Africa, Senegal has long been characterized by the striking dominance of Sufi forms of Islamic practice and social organization, with important consequences for Senegalese politics and society. While the Sufi model remains centrally important, it has been increasingly rivaled since the 1980s by reformist, or “Islamist,” groups and ideologies. In the wake of the historic Senegalese democratic alternation in power in 2000, and in an international context of apparent conflict between the West and the Muslim world, the growing public discourse about religion in Senegal is resulting in reinterpretations and dynamic transformations that have further blurred the boundaries between Sufism and Islamism.
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Gifford, Paul. "Religion and politics in contemporary Senegal." African Affairs 115, no. 461 (September 1, 2016): 688–709. http://dx.doi.org/10.1093/afraf/adw047.

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Lagarde, Emmanuel, Catherine Enel, Karim Seck, Aïssatou Gueye-Ndiaye, Jean-Pierre Piau, Gilles Pison, Valérie Delaunay, Ibrahima Ndoye, and Souleymane Mboup. "Religion and protective behaviours towards AIDS in rural Senegal." AIDS 14, no. 13 (September 2000): 2027–33. http://dx.doi.org/10.1097/00002030-200009080-00019.

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Keita, Meghan. "ETHNICITY, RELIGION AND THE DYNAMICS OF POST-COLONIAL HEALTH CARE IN SENEGAL." Contemporary French Civilization 14, no. 2 (October 1990): 307–23. http://dx.doi.org/10.3828/cfc.1990.14.2.012.

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Linares, Olga F., and Robert M. Baum. "Shrines of the Slave Trade: Diola Religion and Society in Precolonial Senegal." International Journal of African Historical Studies 32, no. 1 (1999): 130. http://dx.doi.org/10.2307/220810.

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Warson, J. "Faith in Empire: Religion, Politics and Colonial Rule in French Senegal, 1880-1940." French History 27, no. 3 (August 22, 2013): 478. http://dx.doi.org/10.1093/fh/crt068.

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Wittmann, Frank. "Politics, religion and the media: the transformation of the public sphere in Senegal." Media, Culture & Society 30, no. 4 (July 2008): 479–94. http://dx.doi.org/10.1177/0163443708091178.

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Robinson, David. "Elizabeth A. Foster. Religion, Politics, and Colonial Rule in French Senegal, 1880–1940." American Historical Review 119, no. 2 (April 2014): 656–57. http://dx.doi.org/10.1093/ahr/119.2.656.

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Duke Bryant, Kelly M. "Faith in Empire: Religion, Politics and Colonial Rule in French Senegal, 1880–1940." History: Reviews of New Books 42, no. 3 (May 12, 2014): 96–97. http://dx.doi.org/10.1080/03612759.2014.887974.

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Dissertations / Theses on the topic "Religion ( senegal )"

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Ndiaye, Malick. "Senegal : pouvoir politique et forces sociales. de l'assemblee constituante ( novembre dix neuf cent cinquante huit ) a decembre soixante deux." Paris 7, 1986. http://www.theses.fr/1986PA070066.

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Le mouvement de la conjoncture est l'objet de cet ouvrage, laquelle commence le vingt-cinq novembre dix neuf cent cinquante huit, date de la premiere reunion de l'assemblee constituante du senegal, et s'acheve le dix huit decembre dix neuf cent soixante deux avec le denouement de la crise politique qui couvait dans les sommets du premier etat moderne du senegal. Cette etude traite de la transition entre la fin du regime colonial proprement dit et le debut de la deuxieme republique ; elle montre comment, par un concours singulier de circonstance, le developpement de cette conjoncture qui aurait pu deboucher sur un coup d'etat militaire ou sur l'intervention des troupes francaises, ou sur une revolution ouvriere et paysanne, a abouti au presidentialisme bonapartiste senghorien. Le vingt-cinq novembre est la proclamation du premier etat moderne du senegal. Ce contre quoi cet etat s'impose, c'est la colonie, c'est a dire l'economie de traite et l'indigenat. La vie reelle de la colonie se reduit a grands traits aux rapports arachidiers et, au premier chef, a la relation entre le paysan et le commercant. Les paysans forment l'ecrasante majorite des populations, tandis que la quasitotalite du pays vit de l'arachide. D'ou resulte que c'est l'antagonisme entre les maisons de commerce d'une part, et les paysans de l'autre, qui conditionne l'evolution de la colonie. Le vingt-cinq novembre est la constitution du territoire en etat politique, c'est a dire la separation avec la metropole, ou ce qui est la meme chose, le demantelement complet et du systeme de l'indigenat. Le grand vainqueur dans la crise de decembre soixante deux est la chambre de commerce, d'agriculture et d'industrie de dakar, place forte financiere et economique de l'economie de traite senegalaise dont les representants dans l'appareil d'etat et le parti, delmas, theophile james, lamine gueye, assane ndoye, abdoulaye fofana, ont reussi a jeter par dessus bord un gouvernement dia exangu et isole, et qui, apres avoir ecarte les forces qui l'avaient porte au pouvoir, a succombe a une simple chiquenaude d'une aile parlementaire bruyante et exicitee
The purpose of this work is about the circumtances movement which begins on the twenty-fifth of november nine teen fifty eight, the date on which the constituent assembly of senegal re-assembled, and finishes on the eighteenth of december nineteen sixty two with the resolution of the political crisis which had been brewing among the ranks of the leaders of the first modern senegal state. This study deals with the transition between the end of colonial regime properly speaking and the beginning of the second republic, and shows how, by a singular combination of circumstances, the developement of these ones which could have led to a military coup d'etat, or to the intervention of french troupes, or to a worker's or a peasant revolution, led to senghorian bonapartist presidentialism. The twenty-fifth of november is the proclamation of the first modern state of senegal. Against what this state was imposed, it's the colony, that is to say the trade economy and the "indigenat". The reel life of the colony is limited to the great traits, to the arachidiers relations, and, in the first hand, to the relation between peasant and tradesman. The peasants compose the big majority of the population, whereas heardy totality of the country live on arachide. The antagonism between firms on one hand and the peasants on the other hand, which results from their situation, conditions the evolution of the colony. The great winner in the political crisis of december nineteen sixty two is the "chambre de commerce, d'agriculture et d'industrie de dakar, financial and economical stronghold of senegal's trade economy whose direct agents in apparatus state and party, delmas, theophile james, assane ndoye, lamine gueye, abdoulaye fofana, succeeded in setting aside a bloodless and isolated dia governement, who failed to a simple phillip of a noisy and excited parlement fraction, after he did expulse from political scene the social forces that had taken him to power
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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.

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Camara, Samba. "Recording Postcolonial Nationhood: Islam and Popular Music in Senegal." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1510780384221502.

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Holm, Filip. "Sounds of Mouridism : A study on the use of music and sound in the Mouridiyya." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30606.

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The use of music in religious traditions is a complicated subject. Some say it doesn’t have any place in religion while others see it as an essential part of their spiritual life. How one defines music, and indeed religion, can differ greatly but both of these have played an enormous role in our world both historically and today. The relationship between these two subjects is the focus of this study. I aim to analyze how music and sound is used within the Mouridiyya, a Sufi order based mainly in Western Africa, as a religious practice and in what way different forms of music is a way for Mourids in Sweden to connect with their native culture and religion in a society that is in many ways very different. The study is based on interviews and field observations and will explore themes like music as transcendence, the contents of the music, attitudes toward “secular” or more popular, contemporary forms of music as well as gender roles and segregation. I have visited one Mourid group in Stockholm and the study will be based entirely on them. To say something more general about Mouridism or Sufism are generalizations I am not prepared to make, but some of the findings do open up for these kinds of discussions and hopefully this will be but one small step into a fairly uncharted academic field of “religious music”.
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Diop, Awa. "Identités féminines "transgressives" au Sénégal : un rapport ambivalent à la glocalisation." Thesis, Bordeaux 2, 2012. http://www.theses.fr/2012BOR21947/document.

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A travers cette thèse, nous avons saisi des expériences féminines qui sont à l’oeuvre dans la société sénégalaise. De telles expériences qui sont souvent perçues comme « transgressives » par les figures de l’autorité masculine sénégalaise (acteurs religieux et entrepreneurs moraux par exemple) permettent de mettre à jour un Sénégal situédans les tensions d’une glocalisation. Nous avons analysé ce Sénégal comme le site d’une négociation entre ses principes visibles (vertu, morale, tolérance, tradition, etc) et des pratiques de femmes, qui n’ayant plus peur de sortir des canaux de socialisation, explorent de nouvelles subjectivités. Face à ces tensions, prime une culture del’ambivalence incarnée à la fois par les médias, les acteurs moraux et les figures étiquetées péjorativement. En d’autres termes, les médias sont souvent « créateurs » des visibilités « scandaleuses » et peuvent s’aligner derrière les acteurs moraux ou religieux pour défendre la vertu nationale ou l’image de la Sénégalaise. Pour les acteursmoraux, l’ambivalence se situe dans le fait qu’il existe un fossé entre leurs propres pratiques et les principes islamiques qu’ils incarnent et utilisent pour dénoncer des faits perçus comme « scandaleux ». Les figures « transgressives » mobilisent, quant à elles, une identification se référant aux identités religieuses et aux imaginaires sociaux pour ne pas trop s’écarter des cadres normatifs. Toutes ces ambivalences traduisent in fine l’ambivalence d’une société se définissant comme pieuse, vertueuse et « traditionnelle » mais qui est sans cesse débordée par les pratiques d’une jeunesse au diapason d’un monde globalisé
This doctoral dissertation is an account of current female experiences I observed in Senegalese society. These experiences, often perceived as « transgressive» by Senegalese male authorities, namely religious and other moral guides, allow us to uncover a Senegalese society faced with the pressures of glocalization. Senegalese society is trying to negociate a balance between the preservation of fundamental principles (virtue, morality, tolerance, tradition, etc) and certain behaviours and life styles of women who are no longer afraid to free themselves from established socialization channels and explore new subjectivities. Faced with these tensions, a culture of contradictions is dominant as embodied through various networks namely the media, moral figures, and the female actors labelled negatively. In other words, the media is often the creator of scandalous characters and may support moral and religious figures in their defense of virtue, the country’s moral status, and the image of the Senegalese woman. For moral figures, the contradictions are marked by the fact that there is a big gap between their own practices and the Islamic principles they embody and use to speak against facts they perceive as scandalous. As for the « transgressive » actors, they find ways to relate to religious identities and social imaginaries so as not to distance themselves too much from social norms. All these tensions reflect the contradictions of a society that defines itself as « pious », « virtuous », and «traditional », but that is constantly overwhelmed by the practices of a younger generation in tune with a globalized world
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Megne, M'ella Ghislain Desire. "L'organisation sociale du sport au GABON, de l'indépendance à nos jours (1960-2012). Analyse socio-historique des facteurs de facilitations et des contraintes. Perspectives comparatives : Caméroun-Sénégal." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0317/document.

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L’ambition qui préside ce mémoire de thèse est aussi originale que passionnante :analyser le rôle de l’organisation sociale du sport gabonais dans un contexte de pays en voiede développement, mode d’expression pour les populations autochtones en période decolonisation, puis élément d’intégration dans le concert des nations après les indépendances.Cette recherche vise comme objectif général la compréhension des organisations sportives auGabon. Précisément, il s’agit de comprendre l’impact et le rayonnement des fédérationssportives depuis son accès à l’indépendance (1960) à la période actuelle (2012). Toutefois, ledétour dans le passé nous révèle que les fédérations sportives sont cloisonnées bien sûr dansle rapport culture traditionnelle et culture moderne. Dès lors, on assiste à un déphasage avecles besoins économiques et socio-culturels de l'heure. Au cours de ce voyage dans le temps,cette thèse s’inscrit dans une optique pluridisciplinaire et comparative axée sur les méthodesde la sociologie du sport. Elle s’attache à décrypter les conditions historiques, sociales,politiques, économiques, institutionnelles et les logiques d’acteurs en présence pourcomprendre les conséquences qui en résultent et qui témoignent d’une organisation singulièredans un espace francophone, (Gabon, Cameroun, Sénégal). De fait, elle informe sur lespolitiques sportives. Qui organisent ? Comment ? Et dans l’intérêt de qui ? Tels sont lesenjeux principaux, dont la problématique d’ensemble est de se demander : pourquoil’organisation du sport gabonais privilégie-t-elle le modèle importé? Plus précisément,Comment la transposition du modèle français influence-t-elle les politiques sportives auGabon et interagit-t-elle avec les particularismes locaux? Loin d’être une spécificitégabonaise, le legs colonial reste une propriété consubstantielle aux jeunes Etats africains
The ambition that leads this thesis is as original as fascinating: analyzing the roleof the social organization of the Gabonese sport in the context of a developing country, themode of expression of the local people in the colonial period, and the element of integrationin the concert of nations after the independences. This research, in general, seeks tocomprehend sport organizations in Gabon. It is all about understanding the implication andthe impact of sport federations in Gabon from its independence (1960) to now. A trip in thepast reveals us that sport federations are separated from the traditional culture and modernculture. Therefore, we can see why they are out of touch with the current economic and socioculturalneeds of the moment. As we travel back in time, the purpose of this thesis ismultidisciplinary and comparative, based on the methods of the sociology of sport. It seeks todecrypt historical, social, political, economic and institutional conditions; and the logic of thepresent actors, so to understand the consequences that follow, and are testimonies of a uniqueorganization a francophone area (Gabon, Cameroon, and Senegal). This thesis informs aboutthe sport policies. Who organizes? How? In whose interest? These principal questions lead usto the overall problematic: Why sport organizations in Gabon favor more imported models oforganization. In more detail, how the transposition of the French model influences sportpolicies in Gabon; and how does it interact with the local particularities. Far from being aGabonese specificity solely, the colonial input remains a substantial propriety in youngAfrican states
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Hugon, Clothilde. "(Re)penser Dieu à l'école au Sénégal : les politiques publiques face à l'éducation "arabo-islamique"." Thesis, Bordeaux, 2016. http://www.theses.fr/2016BORD0225/document.

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Conteste l’une des grandes priorités pour l’Etat et les organisations internationales. Derrière l’écolepublique ou « école française », une offre éducative « arabo-islamique » répond aux demandes socialeset religieuses des parents sénégalais. Les écoles coraniques communément appelées daara, écolesfranco-arabes ou Instituts islamiques, sont autant de dénominations faisant référence à ces institutionsd’éducation islamiques et de langue arabe, dont l’objectif premier repose sur la mémorisation du Coranet la transmission du message islamique.Cette recherche a pour ambition de suivre la trajectoire de la politique éducative de l’éducation arabo -islamique, en scrutant ses premières formulations dès l’époque coloniale (1857-1940), sesambivalences au cours de la formation de l’Etat sénégalais postcolonial (1950-1980) et en décrivant aucours des années 1990 le passage d’une politique de l’action sociale à son institutionnalisation dans lesecteur éducatif au début des années 2000. Ces écoles font l’objet de débats souvent animés, deconflits entre acteurs de divers horizons publiques ou privés et de réformes abouties ou avortées.L’autorité publique doit en effet composer avec une multiplicité d’acteurs (religieux, internationaux ,associatifs, etc.), qui influencent et interagissent au sein d’un processus de négociation.Etudier la construction de cette politique publique d’éducation à travers la structuration d’un secteur,les revendications des uns, les actions ou « non-actions des autres », nous amène à révéler certainesdes transformations de la société sénégalaise et de son rapport à l’Etat. Et plus globalement, à nousinterroger sur le modèle classique du rapport entre le politique et le religieux
Over 40% of Senegal’s population is under 15 years old. Education is therefore one of the main priorities ofthe Senegalese State and international organisations. In parallel to the State-schools or “French” speakingschools, Islamic schools are an answer to social and religious demands asked by Senegalese parents. Theseeducation institutions are called daara (Qu’ranic schools), or écoles franco-arabes, and are mainly based onthe memorization of the Qu’ran and the transmission of Islamic values.This research will focus on the education policy’s trajectory, from its first formulation during the colonialperiod (1857-1940), its ambivalence during the formation of the postcolonial State (1950-1980), and the shiftfrom a social policy (1990s) to its integration in the sector of education in 2000. This type of school offer haslong been the object of debate and controversies. Indeed, actors from a variety of horizons and interests (bothfrom the public and private sectors) have taken part in this policy process. The Senegalese State musttherefore compose and negotiate with numerous actors (religious, international, associative, etc.), who have apower to influence the process of negotiation.Throughout the analysis, the reader will get an insight into the educational public policy’s structure, and willunderstand the asks of all actors and the actions (or non-actions) of others. Overall, this research provides ahistorical understanding of the transformation of the Senegalese society and its constant interaction with theState. On a wider scale, it also brings us to question the traditional relationship between political andreligious spheres
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Camara, Samba. "Sufism and Politics among Senegalese Immigrants in Columbus, Ohio: Ndigel and the Voting Preferences of a Transnational Community." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1366973242.

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Merckel, Cécile. "Seneca theologus : la religion d'un philosophe romain." Phd thesis, Université de Strasbourg, 2012. http://tel.archives-ouvertes.fr/tel-00796579.

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Cette étude des différents aspects de la théologie et de la religion de Sénèque, basée sur l'ensemble du corpus sénéquien, offre une perspective sur l'évolution et l'adaptation de la doctrine stoïcienne en contexte romain. Elle considère le phénomène religieux à la fois du point de vue de la religion civile du citoyen et de la piété intérieure de la personne. La diversité d'une œuvre mi-philosophique mi-poétique impose un point de vue plus synchronique que diachronique (même si l'évolution de la pensée de l'auteur est prise en compte), qui privilégie l'exégèse en fonction des genres littéraires et de leurs codes. La 1ère partie analyse les dominantes de la conscience religieuse romaine (l'opposition religio/superstitio), éclairées par l'héritage critique. La 2ème partie démontre que Sénèque cherche toujours à trouver une valeur aux discours de la religion traditionnelle et des poètes sur le dieu. Sa situation de philosophe homme d'état le contraint à faire des concessions, notamment au sujet du culte impérial. La 3ème partie fait un bilan doctrinal sur le monisme stoïcien et sur son appropriation par Sénèque, qui laisse la place à une vraie émotion religieuse à l'égard du deus rationnel. La hiérophanie progressive de la divinité par le progressant en sagesse implique un glissement de la physique vers l'éthique. La 4ème partie s'attache à la question de la recherche d'un langage adéquat pour définir la divinité. La 5ème partie traite du rapport de l'individu à la divinité. L'homme, héroïque dans son dépassement de la contingence, se hisse par un exercice de la pensée au rang du deus, jusqu'à leur communion dans la sagesse pure, notamment grâce à la prière philosophique.
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Nevius, Wesley A. "Leading Muslims to Christ in Dakar, Senegal." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1482.

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Books on the topic "Religion ( senegal )"

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Power, prayer, and production: The Jola of Casamance, Senegal. Cambridge [England]: Cambridge University Press, 1992.

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Baum, Robert Martin. Shrines of the slave trade: Diola religion and society in precolonial Senegambia. New York: Oxford University Press, 1999.

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E, Creevey Lucy, ed. The heritage of Islam: Women, religion, and politics in West Africa. Boulder, Colo: Lynne Rienner, 1994.

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Weaving through Islam in Senegal. Durham, NC: Carolina Academic Press, 2012.

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Lettori cristiani di Seneca filosofo. Brescia: Paideia Editrice, 1988.

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Dreamquest: Native American myth and the recovery of soul. Rockport, Mass: Element, 1992.

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Nitsch, Twylah Hurd. Creature totems. Colton, N.Y: Aware Tribe, 1991.

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The Little Water Medicine Society of the Senecas. Norman: University of Oklahoma Press, 2002.

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Bodywork: Dress as cultural tool : dress and demeanor in the south of Senegal. Leiden: Brill, 2005.

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Position. Dakar, Sénégal: Éditions "JP", 2013.

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Book chapters on the topic "Religion ( senegal )"

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Gellar, Sheldon. "Spirit of Religion." In Democracy in Senegal, 108–23. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1057/9781403982162_8.

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Loimeier, Roman. "Dialectics of Religion and Politics in Senegal." In New Perspectives on Islam in Senegal, 237–56. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230618503_11.

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Diallo, El Hadji Samba Amadou. "Religions and political parties in Senegal (1980–2018)." In The Routledge Handbook to Religion and Political Parties, 287–97. Title: The Routledge handbook to religion and political parties / edited by Jeffrey Haynes. Other titles: Handbook to religion and political parties Description: Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9781351012478-24.

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Ross, Eric, and Cheikh Guèye. "Urban Governance Through Religious Authority in Touba, Senegal." In Land Issues for Urban Governance in Sub-Saharan Africa, 53–71. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52504-0_4.

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Mbow, Penda. "Women in Islam: Between Sufism and Reform in Senegal." In The Wiley-Blackwell Companion to African Religions, 338–54. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch23.

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Roberts, Allen F., and Mary Nooter Roberts. "Sufi Arts: Engaging Islam through Works of Contemporary Art in Senegal." In The Wiley-Blackwell Companion to African Religions, 417–29. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch29.

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Leichtman, Mara A. "The Intricacies of Being Senegal’s Lebanese Shi‘ite Sheikh (Lebanese Religious Leader in West Africa)." In Muslim Voices and Lives in the Contemporary World, 85–100. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611924_7.

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Broqua, Christophe. "Islamic movements against homosexuality in Senegal." In Public Religion and the Politics of Homosexuality in Africa, 163–79. Routledge, 2016. http://dx.doi.org/10.4324/9781315602974-11.

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Gifford, Paul. "A Cognition Transformed." In The Plight of Western Religion, 27–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190095871.003.0003.

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This chapter traces the transformation of cognition in the West. By sketching the example of Christian belief in the Christendom of the Middle Ages, this chapter shows that the natural, immediate and normal way of understanding reality was in terms of otherworldly forces; events were actually experienced as the work of these forces. Manipulating these forces was often achieved through relics, and resulted in miracles. Beginning in the sixteenth century, this cognitive style gradually receded in importance, as the scientific revolution and its subsequent application in technology, steadily encouraged a completely new mode of cognition, one seeking explanation in terms of this-worldly causes. Religious tradition and authority gradually gave way to observation and experiment. Not all cultures share this scientific approach, as is argued in reference to Africa (Senegal in particular) where the normal explanation of worldly events is in terms of malleable otherworldly forces.
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Stepan, Alfred. "The Governance of Religious Diversity in the Public Space: Indonesia in Comparative Perspective." In The Problem of Religious Diversity. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474419086.003.0007.

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This chapter investigates whether there should be more or less secularism in Indonesia and particularly, since religions can be neither wholly privatised nor allowed to dominate political life, what are the best ways of accommodating it in a democratic society, in line with this volume’s overall focus. Indeed, it should be pointed out that Indonesia lived under a military dictatorship from 1965 till 1998 so the question needs to be addressed first by asking if Indonesia is a democracy now; and if it is, what types of accommodations about religion Indonesians have made and why. I come at these questions as a specialist in subjects such as authoritarian regimes, military governments, the breakdown of democracies, failed and successful democratic transitions, and recently the role of religion and politics. My writing is normally comparative, and has often been based on field research in Brazil, Chile, Spain, India, Sri Lanka, Tunisia, Senegal and Indonesia.
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Conference papers on the topic "Religion ( senegal )"

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Scharff, Christelle, Khadidiatou Ndiaye, Meghan Jordan, Aminata Niang Diene, and Fatou Maria Drame. "Human mobility during religious festivals and its implications on public health in Senegal: A mobile dataset analysis." In 2015 IEEE Global Humanitarian Technology Conference (GHTC). IEEE, 2015. http://dx.doi.org/10.1109/ghtc.2015.7343962.

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