Showing posts with label amulets. Show all posts
Showing posts with label amulets. Show all posts

Friday, 4 October 2013

Marabout..................

A marabout (Arabic: مَربوط‎ marbūṭ or مُرابِط murābiṭ, "one who is attached/garrisoned") is a Muslim religious leader and teacher[1] in West Africa, and (historically) in the Maghreb. The marabout is often a scholar of the Qur'an, or religious teacher. Others may be wandering holy men who survive on alms, Sufi Murshids ("Guides"), or leaders of religious communities. Still others keep alive syncretic pre-Islamic traditions, making amulets for good luck, presiding at various ceremonies, telling the future, and in some cases actively guiding the lives of followers. The common practice of receiving gifts or money for this service is disapproved of by orthodox Muslims.[1]


The Maghreb[edit]

The term Marabout appears during the Muslim conquest of North Africa. It is derived from the Arabic word "Mourabit" or "mrabet" (one who is garrisoned):[2] religious students and military volunteers who manned the Ribats at the time of the conquest.[3] Today marabout means "Saint" in the Berber language, and refers to Sufi Muslim teachers who lead lodge or school called a zaouïa, associated with a specific school or tradition, called a Tariqah (طريقه Ṭarīqah: "way", "path").
The pronunciation of that word may vary according the spoken Berber dialect, for example it is pronounced as "Amrabadh" in the Riff dialect. The "marabout" is known as "Sayyed" (سيد) to the Arabic speaking Maghribians. Many cities in Morocco got their names from local "marabouts", and the name of those cities does usually begin with "Sidi" (سيدي) followed with the name of the local "marabout." The standard Arabic for "saint" would be "Waliy" (ولي).
A marabout may also refer to a tomb (Arabic: قُبّة‎ [qubba]) of a venerated saint, and such places have become holy centers and places of pious reflection.
The roots of this tradition can be traced back to ancient times when the Berbers believed in the polytheistic religions. Herodotus mentioned the tradition too, when he has spoke of the Nasamones bringing animal sacrifices to the tombs of holy men.

Some Zawiyas linked with specific marabouts[edit]

Note that these are not places of formal pilgrimage (limited in Islam to religious pilgrimages of the Hadj and Jerusalem), but are rather places of reflection and inspiration for the pious.
  • Morocco
    • Sidi Ali el Goumi
    • Sidi Rhaj Amar (Arabda)
    • Sidi Allal el Behraoui
    • Sidi Abdelah ben Hassoun
    • Sidi Moulay Idriss
    • Sidi fath
    • Sidi el Arbi ben sayyeh
    • Sidi Ahmed Tijani
    • Sidi Moulay Ali sherif
    • Sidi Hajj Hamza Qadiri Boutchichi
    • Sidi Sheikh Abdul Qadir Jilani
    • Sidi Abdel Kader el Alami
    • Sidi Moulay Ibrahim
    • Sidi Mohammed Ben Aissa
    • Sidi Ahmed Ben Idris Al-Fassi (Idrissiya and Sanoussiya)
    • Sidi Abu Lhcen Shadili
    • Sidi Moulay Abdeslam ibn Mchich Alami (Jbala)
    • Sidi Muhammad al-Arabi al-Darqawi
    • Sidi Muhammad ibn Sulayman al-Jazuli al-Simlali
    • Sidi Abu Abdallah Mohammed Amghar
    • Sidi Abu Abdallah al-Qaim bi Amrillah
    • Sidi Muhammad ben Issa al-Barnusi al-Fasi Zarruq
    • Sidi Moulay Outman (Khaldy-yeen, Beni Arouse),Morocco
    • Sidi Mbarek (Khaldy-yeen, Beni Arouse), Morocco
    • Sidi Heddi (Khaldy-yeen, Beni Arouse)Morocco
Or
    • zawiyas:
      • Zaouïa Naciria
      • Zaouïa Cherqaouia
      • Zaouia Aïssaouia
      • Zaouia Tidjaniya
      • Zaouia Idrissiya
      • Zaouia Sanoussiya
      • Zaouia Al Qadiriya
      • Zaouia Al Alamiya
      • Zaouia Jazouliya semlaliya
      • Zaouia Hamdouchia
      • Zaouia Sidi Outman (khaldyeen, Beni Arouse),Morocco
  • Algeria
    • Sidi Ahmed Tidjani de 'Ainou Mahdi proche de Laguouate fondateur dela Tidjaniya
    • Sidi M'hamed Bou Qobrine Founder of the Rahmaniya (Algiers and Bounouh)
    • Sidi Abderrahmane Thaalibi Founder of the Thaalibiya (Algiers)
    • Sidi M'hend oumalek (Tifrit nait oumalek)
    • Sidi Moh'Ali oulhadj (Tifrit n'Aït el Hadj)
    • Sidi Harrat Benaissa El Idrissi (Zemmora, Relizane)
    • Sidi Abd-Allah ben Mançour
    • Sidi Abdelkader djilali (tizi-ouzou)
    • Sidi Abid Echerrif (Guentis)
    • Sidi Abou AbdAllah Ech Choudi El Halloui
    • Sidi A'hmed el Mejdoub
    • Sidi Bel Abbes (namesake of Sidi Bel Abbès)
    • Sidi Ben-Ali (Aïn el Hout - Tlemcen)
    • Sidi Ben-Ali (Nédromah)
    • Sidi Ben-Azzouz (Borj Ben Azzouz)
    • Sidi Bicinti el basco
    • Sidi Bou Adjami
    • Sidi Boudarga
    • Sidi Boudjemaa
    • Sidi Brahim
    • Sidi Daoudi
    • Sioud anta' El-Eubbad es-Saffi
    • Sidi En-Naceur
    • Sidi Et Toumi
    • Sidi Hamadouche
    • Sî ibn 'Alî Sharîf (Akbou)
    • Sidi Mohammed Ben Omar El Houari
    • Sidi Mohammed bou Semah'a,
    • Sidi Moh'amed Ou'l Il'afian.
    • Sidi Moulebhar
    • Sidi Qadir
    • Sidi Bel-Ezrag
    • Sidi Serhane
    • Sidi ghiles (tipaza)
    • Sidi Soumeymane Ben Abdallah
    • Zaouia de Sidi Benamar (Fillaoussenne)
    • Sidi-Wahhab
    • Sidi Yahia el Aidly (Akbou)
    • Sidi Yakkout
    • Oulad bel Kacem [4]
  • Tunisia
    • Zaouïa de Sidi Ben Azzouz. Nefta
    • Zaouïa de Sidi Bouteffaha. Béja
    • Zaouïa de Sidi Salah Zlaoui. Béja
    • Zaouïa de Sidi Abdelkader. Béja
    • Zaouïa de Sidi Bou Arba. Béja
    • Zaouïa de Sidi Taieb. Béja
    • Zaouïa de Sidi Baba Ali Smadhi. Béja
    • Zaouïa de Sidi Ali El Mekki
    • Zaouïa de Sidi El Mazri. Monastir
    • Zaouïa de Sidi Bou Jaafar. Sousse
    • Zaouïa de Sidi Abdel Hamid. Sousse

West Africa[edit]

Muslim religious teachers[edit]

Muslim religious brotherhoods (Tariqah in the Sufi tradition) are one of the main organizing forms of West African Islam, and with the spread of Sufi ideas into the area, the marabout's role combined with local practices throughout Senegambia, the Niger river valley, and the Futa Jallon. Here, Sufi believers follow a marabout, elsewhere known as a Murshid ("Guide"). Marabout was also adopted by French colonial officials, and applied to most any imam, Muslim teacher, or secular leader who appealed to Islamic tradition.
Today marabouts can be traveling holy men who survive on alms, religious teachers who take in young talibes at koranic schools, or distinguished religious leaders and scholars, both in and out of the sufi brotherhoods which dominate spiritual life in Senegambia.[5]
In the Muslim brotherhoods of Senegal, marabouts are organized in elaborate hierarchies; the highest marabout of the Mourides, for example, has been elevated to the status of a Caliph or ruler of the faithful (Amir al-Mu'minin). Older, North African based traditions such as the Tijaniyyah and the Qadiriyyah base their structures on respect for teachers and religious leaders who, south of the Sahara, often are called marabouts. Those who devote themselves to prayer or study, either based in communities, religious centers, or wandering in the larger society, are named marabouts. In Senegal and Mali, these Marabouts rely on donations to live. Often there is a traditional bond to support a specific marabout that has accumulated over generations within a family. Marabouts normally dress in traditional West African robes and live a simple, ascetic life.

Child exploitation schemes[edit]

Main article: Talibe
Some Senegalese marabouts have been accused of exploiting young students, recruiting young boys from all over Senegal and neighboring countries to enroll in their schools. These children are then forced to beg on the streets for money under threat of physical harm, while their teachers take the profits, leaving the children without proper clothing, food or shelter.[6] This exploitation is in stark contrast to the tradition of Marbout-led Koranic schools which have operated across West Africa for centuries.

Example flyer for a French-African "marabout"

Syncretic spiritualists[edit]

The spread in sub-Saharan Africa of the marabout's role from the 8th through 13th centuries created in some places a mixture of roles with pre-Islamic priests and divines. Thus many fortune tellers and self-styled spiritual guides take the name "marabout" (something rejected by more orthodox Muslims and Sufi brotherhoods alike). The recent diaspora of West Africans (to Paris in particular) has brought this tradition to Europe and North America, where some marabouts advertise their services as fortune tellers.[7][8]

See also[edit]

References[edit]

  1. ^ a b Roncoli, Carla Roncoli; Kirshen, Paul; Kirshen, Paul; Ingram, Keith (June 2002). "Reading the Rains: Local Knowledge and Rainfall Forecasting in Burkina Faso". Society and Natural Resources 15 (2): 409–427. doi:10.1080/08941920252866774. "Marabouts are Islamic spiritualists who are also believed to have the capacity to foresee but not control the future. These spiritualists range from conventional Islamic clerics (Limam) who are versed in the Koran and preside over services at local mosques, to local healers and diviners who mix Islam with indigenous beliefs and practices. Some marabouts practices resemble those of getba, with Islamic verses replacing cowries. Most marabouts receive gifts or money for their services, with the most respected and renowned marabouts drawing substantial income from their practice. However, these practices are generally disapproved by Islamic orthodoxy." 
  2. ^ marabout -- Britannica Online Encyclopedia.
  3. ^ "LE SOUFISME: Problèmes de terminologie : soufi, marabout, fakir et derviche" from www.nuitdorient.com, 3 April 2003.
  4. ^ Exploration scientifique de l'Algerie pendant les annees 1840,1841,1842. Volume 5, Imprimerie Nationale Publisher(1848).
  5. ^ Lamin O. Sanneh, The Crown and the Turban: Muslims and West African. Westview Press (1997) ISBN 0-8133-3059-9
  6. ^ "Islamic Schools Lure African Boys Into Begging", Associated Press, April 20, 2008.
  7. ^
  8. ^ Ahmadou Bamba, Cheikh Ahmadou Bamba Mbacké (1853-1927) (Aamadu Bàmba Mbàkke in Wolof, Shaykh Aḥmad ibn Muḥammad ibn Ḥabīb Allāh in Arabic, also known as Khadīmu 'l-Rasūl or "The Servant of the messenger" in Arabic, and as Sëriñ Tuubaa or "Cheikh of Tuubaa" in Wolof), was a Muslim Sufi religious leader in Senegal and the founder of the large Mouride Brotherhood (the Muridiyya). See Muslim brotherhoods of Senegal. Cheikh Ahmadou Bamba was a mystic and religious leader who produced a prodigious quantity of poems and tracts on meditation, rituals, work, and Qur'anic study. Politically, Ahmadou Bamba led a pacifist struggle against French colonialism while not waging outright war on the French as several prominent Tijaan marabouts had done.
  • (French) Christian Coulon, Pouvoir maraboutique et pouvoir politique au Sénégal, Paris, Université de Paris, 1976, 2 vol. 594 p. (Thèse d’Etat, remaniée et publiée en 1981 sous le titre Le marabout et le prince. Islam et pouvoir au Sénégal, Paris, Pedone, XII-317 p.)
  • (French) Bassirou Diop, Le rôle joué par les marabouts toucouleurs dans l’islamisation du Sénégal, Dakar, Université de Dakar, 1983 (Mémoire de Maîtrise)
  • Christopher Harrison. France and Islam in West Africa, 1860-1960, Cambridge University Press (1988) ISBN 0-521-35230-4
  • E. Westermarck, Ritual and Belief in Morocco. London 1926.
  • Leonardo Alfonso Villalón. Islamic Society and State Power in Senegal: Disciples and Citizens in Fatick, Cambridge University Press, (1995) ISBN 0-521-46007-7

External links[edit]

Wikimedia Commons has media related to: marabouts

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Monday, 10 December 2012

Amulets


From Wikipedia, the free encyclopedia


For other uses, see Amulet (disambiguation).

Ancient EgyptianTaweret amulet, New Kingdom, Dynasty XVIII, c. 1539–1292 BC.
An amulet, similar to a talisman (Arabic: طلسم‎ / transliterated: tilasim), can be any object but its most important characteristic is its alleged power to protect its owner from danger or harm.[1] Potential amulets includegems, especially engraved gems, statues, coins, drawings, pendants, rings, plants and animals; even words in the form of a magical spell, incantation, to repel evil or bad luck.
The word "amulet" comes from the Latin amuletum; the earliest extant use of the term is in Pliny's Natural History, meaning "an object that protects a person from trouble". [2][3]

Contents

[edit]Amulets in the Abrahamic religions


A crucifix, considered in Christian tradition as a defense against demons, as the holy sign ofChrist's victory over every evil.
In antiquity and the Middle Ages, most Jews, Christians and Muslims in the Orient believed in the protective and healing power of amulets or blessed objects. Talismans used by these peoples can be broken down into three main categories: talismans carried or worn on the body, talismans hung upon or above the bed of an infirm person, and medicinal talismans. This third category can be further divided into external and internal talismans. For example, an external amulet can be placed in a bath.
Jews, Christians, and Muslims have also at times used their holy books in a talisman-like manner in grave situations. For example, a bed-ridden and seriously ill person would have a holy book placed under part of the bed or cushion.[4]

[edit]Judaism

Amulets are plentiful in the Jewish tradition, with examples of Solomon-era amulets existing in manymuseums. Due to proscription of idols, Jewish amulets emphasize text and names—the shape, material or color of an amulet makes no difference. See also Khamsa.
The Jewish tallis (Yiddish-Hebrew form; plural is tallitot), the prayer shawl with fringed corners and knotted tassels at each corner, is perhaps one of the world's oldest and most used talismanic objects. Some believe it was intended to distinguish the Jews from pagans, as well as to remind them of God and Heaven. An incorrect conjugation of the plural form (with Ashkenazi pronunciation), "tallisim," is very close to the term "talisman;" however, the word "talisman" has come to us through Arabic, although ultimately derives from the Greek.

[edit]Christianity


Back of the Catholic Saint Benedict medal with the Vade Retro Satana abbreviation: "Step back, Satan."
Further information: Cross necklace
The Roman Catholic Church maintains that the legitimate use of sacramentals in its proper disposition is only encouraged by a firm faith and devotion in God, not through any magical or superstitious belief bestowed on the sacramental. In this regard, rosaries, scapular, medals and other devotional religious Catholic paraphernalia derive their power, not from the symbolism created by the object, rather by the faith of the believer in entrusting its power to God. While some Catholics may not fully appreciate this view, belief in pagan magic or polytheistic superstition through material in-animate objects are condemned by the Holy See.
Protestant denominations in general do not share in this belief, but other Christian Evangelicalssometimes advertise in television prayer clothes, or coins, and wallet reminders claiming to haveintercessory powers on its bearer.
Lay Catholics are not permitted to perform exorcisms but they can use holy water, blessed salt and other sacramentals such as the Saint Benedict medal or the crucifix for warding off evil.[5]

[edit]Crucifix

The crucifix is one of the key sacramentals used by Catholics and has been used to ward off evil for centuries. The imperial cross ofConrad II (1024–1039) referred to the power of the cross against evil.[6] Many of the early theologians of the Catholic Church made reference to use of the sign of the cross by Christians to bless and to ward off demonic influences. The crucifix is still widely used as a talismanic sacramental by Christians.

[edit]Medals

A well-known amulet among Catholic Christians is the Saint Benedict medal which includes the Vade Retro Satana formula to ward off Satan. This medal has been in use at least since the 18th century and in 1742 it received the approval of Pope Benedict XIV. It later became part of the Roman Catholic ritual.[7]

[edit]Scapulars

Some Catholic sacramentals are believed to defend against evil, by virtue of their association with a specific saint or archangel. Thescapular of St. Michael the Archangel is a Roman Catholic devotional scapular associated with Archangel Michael, the chief enemy of Satan. Pope Pius IX gave this scapular his blessing, but it was first formally approved under Pope Leo XIII.
The form of this scapular is somewhat distinct, in that the two segments of cloth that constitute it have the form of a small shield; one is made of blue and the other of black cloth, and one of the bands likewise is blue and the other black. Both portions of the scapular bear the well-known representation of the Archangel St. Michael slaying the dragon and the inscription "Quis ut Deus?" meaning Who is like God?.[8]

[edit]Holy water

Catholic saints have written about the power of holy water as a force that repels evil. Saint Teresa of Avila, a Doctor of the Church who reported visions of Jesus and Mary, was a strong believer in the power of holy water and wrote that she used it with success to repel evil and temptations.[9]

[edit]Amulets and ancient Rome

The amulet is particularly prevalent in ancient Roman society, being the inheritor of the ancient Greek tradition, and inextricably linked to Roman Religion and magic (see Magic in the Greco-Roman World). Amulets are usually outside of the normal sphere of religious experience though associations between certain gemstones and gods has been suggested, for example, Jupiter is represented on milkychalcedony, Sol on heliotrope, Mars on red jasper, Ceres on green jasper and Bacchus on amethyst.[10] Amulets are worn to imbue the wearer with the associated powers of the gods rather than for any reasons of piety. The intrinsic power of the amulet is also evident from others bearing inscriptions, such as vterfexix (utere fexix) or "good luck to the user."[11] Amulet boxes could also be used, such as the example from part of the Thetford treasure, Norfolk, UK, where a gold box intended for suspension around the neck was found to contain sulphur for its apotropaic qualities.[12]

[edit]Amulets in folklore


An Omamori, a Japanese amulet
Amulets vary considerably according to their time and place of origin. In many societies, religious objects serve as amulets, e.g. deriving from the ancient Celts, the clover, if it has four leaves, symbolizes good luck (not the Irish shamrock, which symbolizes the Christian Trinity).[13]
In Bolivia and Argentina, the god Ekeko furnishes a standard amulet, to whom one should offer at least one banknote or a cigarette to obtain fortune and welfare.[14] In certain areas of India, Nepal and Sri Lanka, it is traditionally believed that the jackal's horn can grant wishes and reappear to its owner at its own accord when lost. Some Sinhalese believe that the horn can grant the holder invulnerability in any lawsuit.[15] In the Philippines, the local amulet is called agimat or anting-anting. According to folklore, the most powerful anting-anting is the hiyas ng saging (directly translated as pearl or gem of the banana). The hiyas must come from a mature banana and only comes out during midnight. Before the person can fully possess this agimat, he must fight a supernatural creature called kapre. Only then will he be its true owner. During holy week, devotees travel to Mount Banahaw to recharge their amulets.[16]

[edit]See also

[edit]Notes

  1. ^ * Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. ISBN 0-87542-287-X., p.1
  2. ^ * Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. ISBN 0-87542-287-X., p.1
  3. ^ * Guelden, Marlane (2007). Thailand: Spirits Among Us. Marshall Cavendish Editions. ISBN 9812610758.
  4. ^ Tewfik Canaan, "The Decipherment of Arabic Talismans," The Formation of the Classical Islamic World 42 (2004): 125–149.
  5. ^ Rosemarie Scott, 2006 Clean of Heart ISBN 0-9772234-5-0 p. 63
  6. ^ e encyclopedia of Christianity By Erwin Fahlbusch, Eerdmans Publishing, 1999 ISBN 0-8028-2413-7 p. 737
  7. ^ Lea, Henry Charles (1896) A History of Auricular Confession and Indulgences in the Latin Church Philadelphia: Lea Brothers & Co.
  8. ^ Ann Ball, 2003, Encyclopedia of Catholic Devotions and Practices OSV Press ISBN 0-87973-910-X p. 520
  9. ^ Tessa Bielecki, Mirabai Starr, 2008 Teresa of Avila: The Book of My Life ISBN 1-59030-573-6 pp. 238–241
  10. ^ Henig, M., 1984, Religion in Roman Britain, London: B.T. Batsford
  11. ^ Collingwood, R.G. and Wright, R.P., 1991, Roman Inscriptions of Britain Volume II Fascicule 3, Stround: Alan Sutton. RIB 2421.56-8
  12. ^ Henig, M., 1984, Religion in Roman Britain, London: B.T. Batsford, p. 187
  13. ^ Compendium of Symbolic and Ritual Plants in Europe by Marcel Cleene, Marie Claire Lejeune, 2003 ISBN 90-77135-04-9 p. 178
  14. ^ Fanthorpe, Lionel & Patricia (2008). Mysteries and Secrets of Voodoo, Santeria, and Obeah. Dundurn Group. ISBN 1-55002-784-0.
  15. ^ Sketches of the natural history of Ceylon by Sir James Emerson Tennent, published by Longman, Green, Longman, and Roberts, 1861
  16. ^ "The Agimat and Anting-Anting: Amulet and Talisman of the Philippines".

[edit]References

Wikimedia Commons has media related to: Amulets
Look up amulet in Wiktionary, the free dictionary.
  • Gonzalez-Wippler, Migene (2001). Complete Book Of Amulets & Talismans. Lewellyn Publications. ISBN 0-87542-287-X.
  • S.C. Plinius (1964). Natural History. London.
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