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A talibé (also called ''talibe'', plural ''talibés'', Arabic, طالب ṭālib, "''student''", lit. "''seeker''"; pl. طلاب ''ṭullāb'') is a boy, usually from Senegal, the Gambia, Guinea, Guinea-Bissau, Mali or Mauritania, who studies the Quran at a daara (West African equivalent of madrasa). This education is guided by a teacher known as a marabout. In most cases talibés leave their parents to stay in the daara.〔Human Rights Watch, ''Off the Backs of the Children: Forced Begging and Other Abuses against Talibés in Senegal'' (2010), http://www.hrw.org, p 4, 17, 21; Donna L. Perry “Muslim Child Disciples, Global Civil Society, and Children's Rights in Senegal: The Discourses of Strategic Structuralism” (2004) 77:1 ''Anthropological Quarterly'' 47 at 49.〕 Within Senegal, the term ‘talibé’ can be used in a wider context, “for instance to denote a militant adherent of a political party.”〔Ed van Hoven “The Nation Turbaned? The Construction of Nationalist Muslim Identities in Senegal” (2000) 3 ''Journal of Religion in Africa'' 225 at 245 (footnote 26).〕 ==Overview== The talibé’s relationship with his marabout is one of “devotion and strict obedience.” The marabout provides “guidance, protection, and intercession” for the talibé. A talibé’s allegiance to his marabout is expressed through economic support or tithes.〔Codou Bop “Roles and the Position of Women in Sufi Brotherhoods in Senegal” (2005) 73:4 ''Journal of the American Academy of Religion'' 1099 at 1104.〕 The views on talibés in Senegalese society are diverse.〔Donna L. Perry “Muslim Child Disciples, Global Civil Society, and Children's Rights in Senegal: The Discourses of Strategic Structuralism” (2004) 77:1 ''Anthropological Quarterly'' 47 at 65.〕 Some individuals, ethnic groups and religious denominations promote the raising of talibés while others reject the practice. Among those who support it there is a range of views of the best way to manage a daara.〔Perry at 55.〕 Many theories exist to explain the motivations of parents to send their children to a daara. These include; de facto fostering because of financial difficulties; securing a better future for the child by building a relationship with the Muslim brotherhood to which the marabout belongs, and; preparing the child for a career as a marabout.〔Perry at 58-59.〕〔Anti-Slavery International ''Begging for Change: Research findings and recommendations on forced child begging in Albania/Greece, India and Senegal'' (2009) http://www.antislavery.org/, p 14.〕 Donna L. Perry disagrees with those who portray parents of talibés as “ignorant traditionalists or economic victims,” and marabouts as being “warped by the stresses of modernity.”〔Perry at 72-73.〕 Based on interviews with Wolof farmers, she contends that the popularity of raising talibés remains essentially linked to West African values on child-rearing, rather than a response to “rampant population growth, intensified poverty, and neoliberal policy.”〔Perry at 74.〕 The framing of the plight of talibés in socio-economic terms is, according to Perry, an intentional strategy of NGOs to “avoid accusations of cultural imperialism.”〔Perry at 71.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「talibe」の詳細全文を読む スポンサード リンク
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