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<p>This article analyzes gender differences within the baay-fall community in Touba (Senegal), followers of the orthodoxy of Cheikh Ibrahima Fall (Born around 1855 and son of Modou Rokhaya Fall, a great scholar of Islam in Senegal and Mame Seynabou Ndiaye, Cheikh Ibrahima Fall descends in a direct line from the royal family of Damel Dethialaw Atmane Fall, of the Géer nobility of Cayor. He died in 1930 in Diourbel, and is buried in Touba with his master Ahmadou Bamba). Drawing on an ethnographic approach and the theories of Bourdieu and Woodhead, the study shows that religions play a key role in reproducing relations of domination and the gender hierarchy. It highlights the massive and modern investment of young female followers (<i>yaay-fall</i>) in this community. Contrary to the expected submission, this engagement is a means for them to reclaim their spirituality and reconfigure power relations. It offers them a path to emancipation from the patriarchal power of the <i>baay-fall</i> (male followers), stimulates a sense of personal choice, and strengthens their control over their feminine identity and social position.</p>

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Gender Differences in the Practice, Meaning and Experience of Orthodoxy by Sheikh Ibrahima Fall in Touba (Senegal)

  • 期刊论文

  • 发表日期：

    2025年6月1日

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  • Alassane Sow

摘要

This article analyzes gender differences within the baay-fall community in Touba (Senegal), followers of the orthodoxy of Cheikh Ibrahima Fall (Born around 1855 and son of Modou Rokhaya Fall, a great scholar of Islam in Senegal and Mame Seynabou Ndiaye, Cheikh Ibrahima Fall descends in a direct line from the royal family of Damel Dethialaw Atmane Fall, of the Géer nobility of Cayor. He died in 1930 in Diourbel, and is buried in Touba with his master Ahmadou Bamba). Drawing on an ethnographic approach and the theories of Bourdieu and Woodhead, the study shows that religions play a key role in reproducing relations of domination and the gender hierarchy. It highlights the massive and modern investment of young female followers (yaay-fall) in this community. Contrary to the expected submission, this engagement is a means for them to reclaim their spirituality and reconfigure power relations. It offers them a path to emancipation from the patriarchal power of the baay-fall (male followers), stimulates a sense of personal choice, and strengthens their control over their feminine identity and social position.