2008
Political Anthropology
Dr. J.Shoup
Political Anthropology
2008
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Political Anthropology
Dr. J. Shoup
In his, documentary film, Dervishes of Kurdistan, Brian Moser explores the life of a
group of Kurds. The film focuses on the social organization of this community and its
attachment to religion which plays a significant part in everyday life. More specifically, the
film looks at the Islamic practices and the extent to which they are seen as a clear
manifestation of the Dervish people. Similar to this, Touba in Senegal is another example of
social organization which is based on the structure of brotherhood. Both, the film by Brain
and the book by Matt Shaffer and Christin Cooper explore the existence of local institutions
within the state and the role they play in the development of civil societies. This paper will
examine and discuss the extent to which the structure of these institutions contributes to
structural organization of this community is characterized by, first of all, a strong attachment
to Islam which is reflected in every part of people's daily life. In essence, the adherence to
Islamic culture plays a major role in strengthening the bounds between dervishes people and,
most importantly, support their legitimacy. Interestingly, the structural order of Dervishes
community helps maintain the social order and reinforce how people are organized in terms of
hierarchy. In addition to this, the idea of leadership which is carried out by shaykh has a
strong influence on people in the sense that they perceive it as a prestigious religious position.
In this context, the Shaykh is considered a holy man because of his devotion to Islam and
religious brotherhood in general. Furthermore, the power that is given to the shaykh allows
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him to control the way of life of his people and, to a large extent, the functioning of the
because it shows the religious authority that he has. This is part of Dervishes' traditions and
the role these practices plays is nothing more than the development of their society. To put it
differently, the importance given to Islam in this particular group takes people to a level where
they maintain their identity, and achieve a sense of participatory development within their
community.
To delve more into this point, the organizational structure of brotherhood in Dervishes
shaykh. People serve their leader simply because he does what God requires him. In the film,
Shaykh obies God through praying, fasting, giving charity…and this is the source of his
spiritual power for which he is regarded as a holy man. It is very prominent to say that the
autonomous state where it can manage and administer its own matters. Religiously speaking,
the devotional way of Dervishes community reflects their organizational structure and most
importantly help explain the development of some orders especially those that are related to
religious law.
On a more serious note, the idea of Tarika is a central element in Sufi order that a
Shaykh reinforces through his close connection to people and the religious instructions that he
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acquired through his early years. Other similar institutions such as Qadiri, Tijani and Shadhili
share the same attributes particularly the social order and traditional structure. Although they
are different from the state, these institutions can play a significant role in developing civil
society because they share the same interests and values which relate them to their Shaykh.
Among these values are cooperation and a sense of belonging which is strongly based on the
religious faith.
this community in the sense that it plays a key rule in the unity of people. Of particular
interest, this political structure of Dervishes society springs from the religious authority which
is perceived as a social code of Dervishes society. It very clear that in the film people show
respect to their leader and the feature of the individual loyalty is a telling sign of the internal
that this traditional structure can play a constructive role in the formation and development of
a civil society within a particular state. Although Dervishes live under external influence the
preservation of their religious and political identity strengthens their social order and
Seeing Dervishes society from an economic perspective, there are some characteristics
that are essentially attributed to such institutions. Related to the film, the economic system in
Dervishes community is particularly one that is based more on brotherhood that relates people
to their Leader; Shaykh. People work for their leader because he is their mediator to God.
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This is justified though the fact that workers do not get paid which interestingly shows the
presence and intermingles of Islam with the very aspect of daily life of people.
Similar to this, Touba is another important city in central Senegal. It is a holy city of
Mouridism which was found by Aamadu Bàmba Mbàcke in 1887. Islamic structure is one of
the central characteristics of Touba today. The emergence of Islam in West Africa is
considered a significant factor of change which led to the creation of a number of Islamic
Of great interest, Sufi brotherhoods, which appeared in the late ninth century, have
largely contributed to the shaping of the social order of Senegal especially in the largest city;
Touba. Such Institutional organizations are widely recognized as autonomous towns in the
sense that they have some features that associate them with modern independent entities. To
explain more, Sufi brotherhood such as Madina-Gounass, Tijani, Mourid are organized into
independent groups in that the internal structure resembles that of a state in terms of
functioning.
In addition to this, the importance given to Islam plays a major role in formation and
development of a civil society. Religious ceremonies are obvious examples which provide a
strong base for this brotherhood structure and leadership in particular. Equally important, the
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Political Anthropology
within the state, and consequently it reinforces the principles of a civil society. In a sense,
these organizations of brotherhood can and do play a constructive role in local civil society
simply because the nature of their social and political system support forms of autonomous
In relation to this Pakao in Senegal is another society where Islam touches every aspect
of life. In this community, the traditional structure of the social organization is, to a great
extent, based on the Islamic values which play a central role in the preservation of the social
order. Based on the book, Mandinko, religious practices in the villages represent a strong part
The influence of Islam is very much seen at certain aspects in Pakao society. An
example of this is the absence of any kinship system among people which represent the
widespread of the Islamic culture. Moreover, the structural order of Pakao community is
exclusively characterized by the existence of the chief and imam who seem to take control
over different things in society. Although they have distinct responsibilities, the religious
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authority in the position of these people contributes, to some extent, to the organization of the
community.
More seriously still, power is also one of the defining characteristics in Pakao society.
In addition to the chief and imam, power is equivalent to leadership which is attributed to
elders in the community. In this context, old people in Pakao society are regarded as the great
pillars of society who should be treated with respect. The source of this authority is deeply
based on the Islamic teachings that these people were introduced to in their early age. Beside
this, Marabout is one of the important Islamic figures in Pakao who is known of his spiritual
power and responsibility to guide his followers. Related to this aspect, Matt Schaffer and
It is clear that the authority given to marabout plays an interesting role in the social
order of Pakao community. People believe that marabouts are powerful enough to bring any
change to their society. This example can be seen though the uttering of dua in religious
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In conclusion, this paper has tried to show the role of the significant institutions in the
formation and development of civil society taking into consideration the social organization
of each community. The film by Brian, the book by Schaffer and Cooper and most
importantly the handout by Dr. Ross look closely at the structure of these institutions which is
considered a key element in moving towards a form of autonomous entities and independent
authority.
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Works cited
Shaffer, Matt & Cooper, Christine. Mandinko. The Ethnography of a West AfricanHoly