Bullough, Alcuin, Achievment and reputation — E. Michael Gerli, Medieval Iberia, An encyclopedia.
Category: New Acquisitions
Hall — Hans Wildberger, Isaiah , t. II ch. III ch. Selon A. I — Correspondance Journet-Maritain , t. Une intuition de Charles Journet? Dupuis, dans Revue thomiste, oct.
Les arguments de convenance sont-ils toujours fragiles? Ut unum sint! Perrin, et B. Quelle est la racine de la divergence entre catholiques et protestants?
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Adriano Garuti. Centenaire de la naissance du cardinal Charles Journet. Pesch, Das Markusevangelium , T. Barbotin et G. Odelain et R. Passelecq et F. Maritain et E. Kierkegaard, Il Vangelo delle sofferenze — S. Les conclusions de C. Les cahiers de M.
Schillebeeckx et P. Didier, Faut-il baptiser les enfants? Garrone, Que faut-il croire? Sur un ouvrage de M. Wolter et H. Porion O. Teilhard de Chardin est-elle dissociable? Bihlmeyer et H. La position de M. Moost, De gratia et praedestinatione. Cornelis et A. Robert et A. Delhaye et J.
Dialogue entre le R. Bultmann et K. Barth — L. Marx et Fr. Teilhard de Chardin ou H. Utz, J. Groner, A. Bibliographies, p. Les vues de M. Couturier, O. Note sur un article de M. Selon M. Sur un livre du R. Yves Congar, O. Cattin et H. Jomier, p. Leiris et G. Gaugler, Das Abendmahl im Neuen Testament.
Hence, while traditionally the main followers of this Sufi order were peasants, Mouridism did not take long to move beyond the rural sphere into the city. The presence of religion at UCAD increased further due to the economic recession that reached alarming proportions during the s.
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The implementation of these SAPs resulted in a considerable reduction in public spending, the dismantling of local economic structures, and the exacerbation of difficulties in the social sectors, mainly in the educational sector that had entered into a phase of repetitive crises Sy : At UCAD, the impoverishment of students and regular strikes by teachers, trainees, and the administrative staff further worsened the profound malaise that the institution was undergoing, especially in the early s.
At the social level, students protested against their precarious living conditions. Even if we note a certain increase in the numbers of scholarship recipients since the year , the majority of students had to make do with an annual aid of 60, FCFA approximately 92 Euros per year. This economic hardship was accompanied by difficulties in relation to accommodation and medical care. In fact, each year thousands of new graduates arrived and still arrive at the university without a corresponding increase in housing and other facilities.
In relation to the educational aspect, the matter of student overpopulation has become a burning issue. The massive increase in student numbers continues from year to year without a subsequent increase in the university budget. The creation of new universities between and has not been able to relieve the overcrowded University of Dakar.
It is therefore not surprising that students are falling back on forms of solidarity that allow them to overcome their precarious situation.
The multiplication of religious groups on campus should be seen as a response to a need for identity, but above all as a search for a social and psychological safety-net in the face of a precarious situation at the university. In this perspective, the religious movement cannot be analysed in isolation from the factors that have caused the mushrooming of identity-based associations regional, ethnic, etc.
The Islamic associations appear as the most visible category today, offering the students the possibilities to organise themselves as well as to develop forms of solidarity in order to mitigate their material, social and psychological discomforts. This Islamisation began slowly in the late s, picking up speed in the s with the democratic opening that enhanced the presence of religious actors in the public sphere in general and the deployment of their activities in the educational and academic spheres in particular.
It takes the form of a decomplexification of religion, allowing students to reclaim their identity as Muslims and publicly express their Islamic cultural citizenship in a space that until recently has been dominated by revolutionary and secular ideologies. There are two elements that have contributed to the growth and dynamism of the religious phenomenon within the university space.