Sufi City: Urban Design and Archetypes in Touba by Eric S. Ross

By Eric S. Ross

Sufi urban: city layout and Archetypes in Touba is a geographical learn of the trendy Muslim holy urban of Touba in Senegal, capital of the Mouride Sufi order. Touba used to be based in 1887 by means of a Sufi shaykh in a second of mystic illumination. because the demise of the founder in 1927, the Mouride order has designed and equipped the complete urban. Touba is termed for Tûbâ, the "Tree of Paradise" of Islamic culture. This archetypal tree articulates Islamic conceptions of righteous lifestyles on the earth, divine judgment, and entry to the Hereafter; the town of Touba actualizes this non secular build. vital elements of its configuration, equivalent to the vertical and horizontal alignment of its enormous primary shrine complicated, its radiating avenues and encircling ring roads, and the particular bushes that mark its panorama relate on to the archetypal tree of Sufi theosophy. the connection among the religious archetype and its earthly actualization as a urban is defined by means of recourse to Sufi technique. The booklet employs a semiotic research of city shape, cartography, hermeneutics, box research and research of satellite tv for pc imagery to be able to relate modern city layout matters to overarching metaphysical options. Sufi urban additionally explores the historical past of city networks in Senegal because the emergence of independent Muslim cities within the 17th century. eventually, the format of Senegal's sleek Sufi towns is expounded to the enormous palaver bushes that marked that country's old settlements. Eric S. Ross is a cultural and concrete geographer who holds a level in Islamic reports. on account that 1998 he has been assistant professor of Geography at Al Akhawayn collage in Ifrane, Morocco. except learn on Sufi orders and Muslim cities in Senegal, he has studied cultural tourism and concrete making plans in Morocco.

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As cosmic link, the tree functions as a channel to heaven, thus we find it associated with illumination, divine knowledge, and ascension to gnosis. It can also signify notions of fertility and immortality. These notions are common to all religious experience and this inclines us to include the tree among that small number of symbols that can genuinely be classified as universal. In Islamic tradition, the tree archetype has a variety of designations. It appears as the Sidrat al-Muntahâ (the “Lote-Tree of the Extremity”) in the Koran (53:14), a designation that alternates with Tûbâ in a wide range of Islamic texts: hadîth, mi‘râj narratives, Sufi treatise and poetry, and in popular piety.

Off and on he became blinded by a light while a tongue of fire licked at the brush around him (traces of this are still visible). For forty days he wandered through a land inhabited by wild beasts: lions, panthers, hyenas. He had passed the location of Touba when the Angel Gabriel came to him to tell him to turn back. He returned until he reached a baobab tree and then he stopped to accomplish his prayers. 56 28 Archetypes The 1963 version of the legend was recorded in Touba and goes as follows: Often, he [Ahmadou Bamba] would roam the surrounding forests.

34 Kashi transcends the universe. It is Shiva’s shaft, piercing the three worlds. It is a beam of light with neither bottom Sufi Phenomenology and the Semiosis of Landscape 21 nor top. It is also the metropolis of death. People come from all over to die in Varanasi because this will release them from the nearly infinite cycle of rebirth. Because it is a cosmic pivot, the city is an existential threshold. Death and cremation in Varanasi constitute moksha, “liberation,” passage to a qualitatively entirely different state of being.

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