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Oral versions of many of the stories recorded about the scholar-saints in the late nineteenth and early twentieth centuries appear to have circulated widely before they were committed to paper. Hospitality could also take the form of more long-term and concrete investment. Merchants might make their homes available to learned individuals on an ad hoc basis. Note sul Movimento Musulmano nella Somalia. Rather than constituting purely laudatory accounts of the miracles of various holy men, the literature produced by the turuq was a genre that presented the sacred as a remedy for secular ills. How long have you been with World Food Programme? However, the presence of hagiographic accounts in Somali oral literature can be demonstrated for a much earlier period. One of the leaders of Barawe, who harbored ill will against the Shaykh, went one night to Balad al-Rahma18 with ill intent, accompanied by one of his askaris [soldiers].

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The Urban Sufi Phenomenon At the same time that the Benaadiri community began to experience the crisis of the late nineteenth century, organized Sufi turuq gained popularity in the towns of the coast. Interview by author, 14,15, 27 September. Andrzejewski and Said Samatar have demonstrated the various political and social uses of Somali oral poetry, while Lee Cassanelli has illustrated the uses of historical tradition and the histories of individual clans in the definition of social relationships and identities among pastoral groups. Recitals also occurred on a much more informal basis, however, taking place during what B. The creation of a waqf for an individual rather than an institution, such as a mosque or school, is unusual and the extent of this practice in the Benaadir is unknown. In In the Shadow of Conquest: Because of this conflict, the written hagiography states, many local notables and merchants wanted to remove the Shaykh from his position of power. Leading citizens wrote to the Zanzibari Sultan making false claims about his lack of competence in the law and clamoring for his removal.

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Hospitality could also take the form of more long-term and concrete investment. Merchants might make their homes available to learned individuals on an ad hoc basis. I Heard it on the radio in South Africa? Evidence from epigraphs demonstrates that from as early as the eleventh century, local personages, including a number of women, supported the construction of mosques in the oldest sections of the town. From this point onward in Islamic history the genre became a favorite vehicle of religious orders, especially Sufi turuq, whose adepts wished to venerate their founders and more distinguished adherents using the written word. Urban Woes and the Social Lens of Hagiography One way to explain the proliferation of the turuq and the manaqib that grew up around them is to consider them a way for adherents to discuss the problems of society in relation to the crises of the period. In the latter case, according to oral sources, merchants used the event and the carnival-like atmosphere that surrounded the weekly performances to attract customers. Several other nineteenth-century European writers also noted the existence of oral hagiographies, albeit usually about somewhat mythical saints.

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These five then proceeded to spread the teachings of the order along the coast and up the Jubba valley. Two vivid examples of this are recorded in the oral traditions of Barawe. Oral traditions about the Shaykh b.

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