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The period of the so-called Patriarchal Caliphs continues to be rich with questions which can be investigated only with material which often seems less than adequate. Among the more intriguing questions are those connected with the rôle of Kûfa and the emergence there of the political alignments with which representatives both of the early Umayyad caliphs and of the anti-caliph Ibn al-Zubary had later to deal, viz. the Khawârij, the Shi'a and the tribal ashrâf. The remarks in this article are intended to present a broad picture of conclusions reached in a more detailed study of the formation of these political alignments – conclusions which are based on evidence contained in the earliest Islamic historical sources available to us, notably those of al-Balâdhurî, al-Tabarî, Ibn Sa'd, Ibn A'tham al-Kûfî, Khalîfa b. Khayyât and Nasr b. Muzâhim al-Minqarî.
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Lors d’une mission dans le Jebel Nefoussa, Gioia Chiauzzi a pu enregistrer une interview qu’elle a conduite à Jadu auprès d’un agriculteur. Elle enquêtait alors sur les rites agricoles et notamment sur l’importance du rôle de l’intervention des marabouts locaux. Elle a ainsi obtenu un texte qui porte essentiellement sur une source d’eau sacrée de la région : la source de Nânnā Tâlā, une femme marabout, et sur les rites qui y sont liés. Ce texte présente un intérêt ethnologique car il traite notamment de l’ordalie et de la foi dans les propriétés de cette source.
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Taking the Weberian use of the term "secularization" as a point of departure, the author questions a recent identification of the term with the abandonment of religious beliefs per se. He shows that an abandoning of religious beliefs, which can be effected either through the eradication or the effacement (terms he posits in his typology of religious changes) of religious symbols, is not necessarily an index of secularization. The two concepts in turn are demonstrated to be distinct phenomena growing out of very different sociological conditions and circumstances. Three cases of symbolic change which occurred in a Djerban synagogue in Israel are discussed and the analysis is extended through a comparison with an African ritual. The three Djerban examples in the Israeli environment and the African ritual were found to be instances of effacement. In all four cases the very act of abandonment of the religious symbols, which was due to the fact that the particular symbols in question no longer conforms with the experiential situation of the actors, led to a reaffirmation of the symbols.
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The paper examines the nature of the changes in ritual that occurred in an Israeli ethnic synagogue and their symbolic expressions, particularly the tension between citizenship and ethnicity. Certain events taking place in, or concerning, a particular synagogue were studied. The symbolic expression of the changes was found to be a means of communion of the worshipper with his new heterogeneous environment. The symbolic reference was now wider and the symbolic changes implied a shift in a relationship formerly obtained. In order to analyse the symbolic changes more definitely, the author developed a typology of religious changes comprising several types of symbolic changes of which the examples in this paper fall into the category of "innovation."
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