Littérature scientifique sur le sujet « Cheikh Ahmadou Bamba »
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Articles de revues sur le sujet "Cheikh Ahmadou Bamba"
Mulago, Jean-Pierre. « Les mourides d’Ahmadou Bamba ». Dossier 61, no 2 (2 décembre 2005) : 291–303. http://dx.doi.org/10.7202/011819ar.
Texte intégralBava, Sophie. « Les Cheikhs mourides itinérants et l’espace de la ziyâra à Marseille ». Anthropologie et Sociétés 27, no 1 (2 octobre 2003) : 149–66. http://dx.doi.org/10.7202/007006ar.
Texte intégralGiménez Azevedo, Renan. « A expressão da esperança na diáspora mouride em Caxias do Sul ». Ciencias Sociales y Religión/Ciências Sociais e Religião 22 (9 mars 2020) : e020004. http://dx.doi.org/10.20396/csr.v22i00.13320.
Texte intégralDavid, Philippe. « Babou Cheikh Anta, 2011, Le Jihad de l’âme. Ahmadou Bamba et la fondation de la Mouridiyya au Sénégal (1853-1913) ». Journal des Africanistes, no 84-1 (1 février 2014) : 288–89. http://dx.doi.org/10.4000/africanistes.3356.
Texte intégralMacedo, Janaina Santos de. « A comunidade senegalesa de Florianópolis ». AntHropológicas Visual 3, no 2 (19 février 2018). http://dx.doi.org/10.51359/2526-3781.2017.234847.
Texte intégralThèses sur le sujet "Cheikh Ahmadou Bamba"
Drame, Serigne Ahmadou. « La Pensée religieuse de Cheikh Ahmadou Bamba, fondateur du mouridisme, Sénégal ». Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb375947092.
Texte intégralDiouf, Mouhamadou Mbacké. « Le mouridisme en France, entre pratiques religieuses et migration économique : de 1970 à nos jours : le cas des mourides de Marseille ». Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3136.
Texte intégralMuridism, muslim brotherhood of obedience sufi is a movement founded by Cheikh Ahmadou Bamba MBACKÉ (1853-1927) in the year 1883 in Cayor and Bawol kingdoms located in the west and the centre of Senegal. Indeed, the murid thought is obviously known in its spiritual and community dimension but it is never put into perspective in the current context of globalization of trade and economies. The murid work takes into account three logics :- the spiritual relationship to work or the sacralization of the work ; the acquisition of knowledge, philosophical, religious, muslim or societal ;- a murid must commit to work to learn how the relationship to the gift of God, the rules of life in society ;- the disciple must also be independent economically in order to preserve its freedom. It must be free from material concerns to better live their faith, meet the needs of human existence, help his family and participate in the life of the community. However, it must develop a spirit of caring and giving of his time to the service of the community.In their migration, murid adapt in their host countries but remain deeply attached to their brotherhood, their religious practices and their country. Their role in the socio-economic development of Senegal is no more to demonstrate. Indeed, the murids are involved in many areas, some of which are usually vested in the State
Mareuil, Jocelyne. « Des figures de la non-violence à l'éducation à la paix. De la passion à la transmission. Quel regard sur soi ? » Electronic Thesis or Diss., La Réunion, 2023. http://www.theses.fr/2023LARE0051.
Texte intégralHumanity aspires to peace. Conflicts follow peace treaties. International bodies tend to keep the peace. Yet to date, violence has never been eradicated. Great personalities in recent centuries have committed themselves to more democracy, peace and justice, politically, socially, ethnically to fight against violence. Their action has had a global impact and for some of them, this action continues to this day. Many of them have won the Nobel Peace Prize, such as Martin Luther King, Nelson Mandela, Gandhi, but others have remained in the shadows like Sheikh Ahmadou Bamba. What are the reasons for their commitment? They all settle in actions of non-violence. If the concept of non-violence lays in the second half of the 19th century with Henri David Thoreau (1817-1862) and Leo Tolstoy (1869-1945), we have to wait for Jean Marie Muller, born in 1939, a French philosopher specializing in Gandhi's work and non-violence. He tells us that the philosophical work of Eric Weil (1904-1977) is one of those that brings the most light on the issue of violence / non-violence. WHO, after 3 years of research concludes in 2002 that human violence is a preventable disease and should be treated as a public health problem (Krug et al, 2002).It is this concept, which, in the field of training, is translated by education for peace, is today declined on both secular and religious aspects, as shown by the works of Maria Montessori, Piaget, Freinet or even Steiner, Lanza del Vasto and many other religious. Through the figures of men and women of peace in the world, their history, their ideology, their actions, it will be a question of showing how these beings triggered a dynamic and a passionate commitment to non-violence both for their person and for their kind. We will address the question of the transmission of these peace movements and the dynamics that contribute to sustaining their action on a local and global level. Is peace education based on pedagogical tools whose foundations are based on models related to these non-violent figures? In order to verify this hypothesis, we will rely on 3 fields, that of the inheritances and applications of the work of: - Sheikh Ahmadou Bamba in Senegal - Nelson Mandela in South Africa - Gandhi in Mauritius Thus, through the prism of their educational tools, we will be able to study what are the psychological and sociological forces to be mobilized to become a nonviolent being. " What are the tools of non-violence and education for peace that today allow to bring more social cohesion in the family, in the city, in the state. This research falls within the field of social sciences by considering the sociological, anthropological and psychological aspects under the paradigm of education for peace specific to the sciences of education that the theoretical elements will be defined. The methodology is based on the techniques used in the social sciences as part of a qualitative research. Ninety qualitative interviews will be conducted on three sites, Senegal, South Africa, Mauritius. We also use the technique of life stories as performed by Martine Lani-Bayle in the field of intergenerational transmissions
Livres sur le sujet "Cheikh Ahmadou Bamba"
Dimé, Ndongo. Cheikh Ahmadou Bamba, le Moudjadid. Senegal] : Les Éditions Téxée, 2010.
Trouver le texte intégralJuillet, Alain. Cheikh Ahmadou, mouridisme : Sheikh Bamba, muridism. Dakar] : Éditions Magenta, 2009.
Trouver le texte intégralMbacke, Cheikh Fatma. La vie de Cheikh Ahmadou Bamba en BD. Sénégal] : L'Harmattan Sénégal, 2015.
Trouver le texte intégralJuillet, Alain. Cheikh Ahmadou Bamba : Le mouridisme, Touba et Diourbel, Sénégal. Senegal?] : Editions Alain Juillet, 2008.
Trouver le texte intégralSylla, Ahmadou Khadim. La doctrine de Cheikh Ahmadou Bamba : Origines et enseignements. Paris : L'Harmattan, 2015.
Trouver le texte intégralMbacke, Cheikh Fatma. La vie de Cheikh Ahmadou Bamba en bandes dessinées. [Sénégal] : Les Éditions Minane, 2016.
Trouver le texte intégralMbacké-Abass, Khadim. La politique tirée des écrits de Cheikh Ahmadou Bamba. Dakar : Harmattan Sénégal, 2021.
Trouver le texte intégralCissé, Ousseynou. Mame Thierno Birahim, 1862-1943 : Frère et disciple de Cheikh Ahmadou Bamba. Paris : L'Harmattan, 2001.
Trouver le texte intégralBachir, Mbacké. Les bienfaits de l'eternel, ou, La biographie de Cheikh Ahmadou Bamba Mbacké. Dakar : [s.n.], 1995.
Trouver le texte intégralM'Backé, El-Hajj 'Alioune. Vie et enseignement du Cheikh Ahmadou Bamba : Maître fondateur de la voie "Mouride". Beyrouth, Liban : Al-Bouraq, 1998.
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