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Footnotes

1 Jean-Claude Marut,
Le conflict de la Casamance: Ce que disent les armes
(
Paris
:
Karthala
,
2010
); Paul Diédhiou,
L'identité jóola en question: La bataille idéologique du MFDC pour l'indépendance
, Hommes et sociétés (
Paris
:
Karthala
,
2011
); Mohamed Lamine Manga,
La Casamance dans l'histoire contemporaine du Sénégal
(
Paris
:
L'Harmattan
,
2012
). The war broke out in 1982 and the cease-fire introduced in 2004 was often interrupted by nagging flare-ups culminating in independence advocates suing the Senegalese government in 2014.
2 Cheikh Hamidou Kane,
Ambiguous Adventure
(
Portsmouth, NH
:
Heinemann
,
1962
),
48
.
3 See Aliou Cissé Niang,
“Postcolonial Biblical Interpretation in Geographical Settings: The Case of Senegal,”
in
Reconstructing Old Testament Theology: After the Collapse of History
, ed. Leo G. Perdue, OBT (
Minneapolis
:
Fortress
,
2005
),
319
29
.
4 See Ousmane Sembène,
The Last of the Empire: A Senegalese Novel
, trans. Adrian Adams (
London
:
Heinemann
,
1981
),
134
35
.
5 G. Wesley Johnson,
The Emergence of Black Politics in Senegal: The Struggle for Power in the Four Communes, 1900–1920
(
Stanford, CA
:
Stanford University Press
,
1971
),
19
37
.
6 Geneviève Lecuir-Némo,
“Mission et colonisation: Saint Joseph de Cluny. La première congrégation de femmes au Sénégal de 1819 à 1904”
(
thesis
,
Université de Paris
,
1985
),
171
.
7 Geneviève Lecuir-Némo,
Anne-Marie Javouhey: Fondatrice de la congrégation des soeurs de Saint-Joseph de Cluny, 1779–1851
, Mémoire d'églises (
Paris
:
Karthala
,
2007
),
78
. To the handful of missionaries who then believed in African inculturation, the gospel of Jesus Christ is a divine liberative event not to be confused with the colonizing peace of France.
8 Aimé Césaire,
Discourse on Colonialism
, trans. Joan Pinkham (
New York
:
Monthly Review
,
1972
),
33
. Césaire finds the colonial equations ironic because instead of creating civilization, the brutal savagery of colonialism led to the decivilization of the colonists. See also Musa Dube,
“Towards a Postcolonial Feminist Interpretation of the Bible,”
Semeia
78
(
1997
):
13
: “For me to read the Bible as an African woman and from my experience … is to be inevitably involved with the historical events of imperialism. Indeed, to read the Bible as an African is to take a perilous journey, a sinister journey, that spins one back to connect with dangerous memories of slavery, colonialism, apartheid, and neo-colonialism. To read the Bible as an African is to relive the painful equation of Christianity with civilization, paganism with savagery.”
9 Niang,
“Postcolonial Biblical Interpretation,”
323
,
323
n. 93.
10 Aliou C. Niang,
“Seeing and Hearing Jesus Christ Crucified in Galatians 3:1 under Watchful Imperial Eyes,”
in
Text, Image, and Christians in the Graeco-Roman World: A Festschrift in Honor of David Lee Balch
, ed. Aliou Cissé Niang and Carolyn Osiek, Princeton Theological Monograph Series 176 (
Eugene, OR
:
Pickwick
,
2012
).
11 Paolo Palmeri,
Living with the Diola of the Mof Evvì: The Account of an Anthropological Research in Sénégal
, Collana di antropologia 24 (
Padua
:
CLEUP
,
2009
),
79
; Philippe Méguelle,
Chefferie coloniale et égalitarisme diola: Les difficultés de la politique indigène de la France en Basse-Casamance (Sénégal), 1828–1923
, Études africaines (
Paris
:
L'Harmattan
,
2012
),
64
75
.
12 Frantz Fanon,
The Wretched of the Earth
, trans. Constance Farrington (
New York
:
Grove Press
,
1963
),
53
,
250
.
13 Peter L. Berger,
The Sacred Canopy: Elements of a Sociological Theory of Religion
(
Garden City, NY
:
Doubleday
,
1967
),
4
; see also
3
28
.
14 Henry Tajfel,
Human Groups and Social Categories: Studies in Social Psychology
(
Cambridge
:
Cambridge University Press
,
1981
),
254
67
.
15 bell hooks,
Yearning: Race, Gender, and Cultural Politics
(
Boston
:
South End
,
1990
),
145
55
.
16 R. S. Sugirtharajah,
“From Orientalist to Post-Colonial: Notes on Reading Practices,”
AsJT
10
(
1996
):
24
.
17 bell hooks,
Yearning
,
149
.
18 Walter Brueggemann,
“The Book of Exodus: Introduction, Commentary, and Reflections,”
NIB
1:694
.
19 Joseph de Maistre,
Les Soirées de Saint-Pétersbourg, ou entretiens sur le gouvernement temporel de la providence
,
2
vols. (
Paris
:
Pélagaud
,
1854
), 2:
28
29
(my translation). As a man of his time (1753–1821), he critiques his own French empire.
20 Brueggemann,
“Book of Exodus,”
694
95
.
21 Walter Brueggemann,
Deuteronomy
, AOTC (
Nashville
:
Abingdon
,
2001
),
166
; Brueggemann,
“Book of Exodus,”
694
95
.
22 Brevard S. Childs,
The Book of Exodus: A Critical Theological Commentary
, OTL (
Louisville
:
Westminster John Knox
,
1974
),
12
18
.
23 Musa Dube,
Postcolonial Feminist Interpretation of the Bible
(
St. Louis
:
Chalice
,
2000
),
74
.
24 Ibid.,
57
83
.
25 David Uru Lyam,
“The Silent Revolutionaries: Ousmane Sembene's Emitai, Xala and Ceddo,”
AStRev
29
(
1986
):
79
87
; Harold Weaver,
“Filmmakers Have a Great Responsibility to Our People,”
in
Ousmane Sembène: Interviews
, ed. Annett Busch and Max Annas, Conversations with Filmmakers (
Jackson
:
University Press of Mississippi
,
2008
).
26 Marilyn Robinson Waldman and Robert Baum,
“Innovation as Renovation: ‘The Prophet’ as an Agent of Change,”
in
Religious Traditions: Essays in the Interpretation of Religious Change
, RS 31 (
Berlin
:
de Gruyter
,
1992
),
248
53
,
263
75
.
27 Jean Girard,
Genèse du pouvoir charismatique en basse Casamance (Sénégal)
(
Dakar, SN
:
IFAN
,
1969
),
347
56
; Robert M. Baum,
Alinesitoué: A Diola Woman Prophet in West Africa,”
in
Unspoken Worlds: Women's Religious Lives
, ed. Nancy Auer Falk and Rita M. Gross, 3rd ed. (
Belmont, CA
:
Wadsworth/Thomson Learning
,
2001
),
179
95
.
28 Gerald O. West,
“Mapping African Biblical Interpretation,”
in
The Bible in Africa: Transactions, Trajectories, and Trends
, ed. Gerald O. West and Musa W. Dube (
Leiden
:
Brill
,
2000
),
30
.
29 “Wind or breath” in this case conjures up the idea of divine agency, especially when one considers Gen 1:2b, Ps 103:4, and John 3:8, which use the term πνεῦμα μα (רוּחַ in the MT). The word wind in Diola belongs to a broad semantic field. In its present use by the prophet Aline Sitoé Diatta, it can be translated as the spirit of Al Emit, “God.”
30 Dominique Darbon,
“La voix de la Casamanace … Une parole Diola,”
Politique Africaine
14
(
January
1985
):
131
32
.
31 Sembène,
Last of Empire
,
134
.

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