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GBS_insertPreviewButtonPopup('ISBN:9780748619900);This book examines in historical perspective the hitherto little-studied relationship between Islam and caste among the Haalpulaaren of Senegal. The Islamic uprising of the 1770s, which established a class of Islamic clerics in positions of authority in the Senegal river valley, had long-term consequences for the social relations between clerics and caste groups. The book examines how at different historical junctures attempts were made to negotiate the equalitarian claims of a universalist faith with the expression of social differentiation lying at the heart of caste inequality. While the existing literature focuses on those who established Islam within the region, this present work provides insights into how marginalised artisans, poets and musicians understood themselves and how they responded to a faith which had become the cornerstone of social prestige and status. It analyses the knowledge practices of clerics and of specialised craft groups, arguing that they are crucial for our understanding of social and cultural distinction. This involves a synthesis of historical sources and ethnography, and provides an innovative approach to the study of religious identity and specialist practitioners."

Caste. --- Manners and customs

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Il volume contiene le lettere scritte da Scipio Slataper (1888-1915) alle «tre amiche» triestine, Anna Pulitzer, Elody Oblath e Gigetta (Luisa) Carniel, tra l'estate del 1909 e il 3 dicembre 1915, quando egli cadde in combattimento sul Podgora, in vista del tanto amato Carso triestino. In queste lettere, che fungono anche da pagine di diario poiché in Scipio sovente la lettera è un "di sé a sé stesso", si rispecchia un'incandescente vicenda esistenziale ed intellettuale: di amicizia, di amore, di dolore, di ricerca del senso della vita, di impegno culturale e civile, di creazione artistica; mentre le ultime, a Gigetta, testimoniano i pochi mesi di vita al fronte. La cognizione del dolore, e quindi della vita, che gli venne dalla tragica morte di Anna, con cui visse una brevissima storia d'amore, fece riconoscere a Scipio il senso e il valore, e quindi il compito, da dare alla propria esistenza: amare gli uomini e operare per il loro bene. Una nozione più ampia e inclusiva dell'amore, che trascende quello a due, dall'estate del 1911, ricambiato, per Gigetta, ch'egli sposò nel settembre del 1913, mentre a Elody continuò a legarlo un'amicizia vera e profonda, «provata su tutti i frangenti». This volume presents the letters (approximately 600) that Scipio Slataper wrote between late 1909 and December 1915 to his "three friends" from Trieste, Anna Pulitzer, Gigetta (Luisa) Carniel, and Elody Oblath. These letters bring to light complex existential and intellectual storylines: of friendship, love, and pain, of the search of the purpose of life, cultural commitment, and artistic creation.

Manners and customs.

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The subject of the study is the spontaneous city spreading process of Juba after the end of the civil war in South Sudan (2005). The book presents the complex dynamics of transformations within the new urban settings of post-war Juba. The viewpoint taken while describing these phenomena is the adaptation of an average migrant to a new urban environment. This was not an easy task. At that time the city was characterised by extremely harsh living conditions, harsh even for post-war South Sudan. Despite the difficulties, the city's development was visible. The phenomenon of borderlineness - the closeness of the state's borders - appeared to be helpful in this process. It influenced the effectiveness of human activities, it is an answer to the spontaneous city spreading processes - it brought danger, but most of all, infinite possibilities. The presented material comes from the author's ethnographic research conducted in Juba in 2007 and 2008.

Manners and customs.

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"The study which follows is an examination of the moral consciousness of a small group of young men and young women connected with the University of Wisconsin. Reasons are offered, however, for believing that the results obtained hold for a large section of the American and presumably, therefore, of European society. But no conclusions are drawn from our data as to the relation of custom and the moral code among semi-civilized or still more primitive peoples. I trust my readers will exhibit a similar conservatism with regard to inferences in the reverse direction. Some of them will doubtless approach this study with very definite views of the place of custom in primitive morality. I hope they will not allow such views to prevent them from making an impartial examination of the material here presented. Let it be assumed for the sake of argument that moral judgments are entirely unreasoned at the lower end of the scale of human existence. It will be admitted by everybody, I suppose, that they are largely, if not entirely, reasoned among the most intelligent and thoughtful members of the most highly civilized communities, laymen as well as philosophers. This being granted, nothing but actual investigation can determine how far down the scale this insight extends. The evidence adduced concerning any particular social group must therefore be allowed to stand or fall on its own merits"--Introduction. (PsycINFO Database Record (c) 2010 APA, all rights reserved).

Manners and customs.

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Manners and customs --- Geography