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Muslims beyond the Arab World
 RELIGION, CULTURE, AND HISTORY

SERIES EDITOR
ROBERT A. YELLE, LUDWIG-​MAXIMILIANS-​UNIVERSITÄT MÜNCHEN
A Publication Series of
The American Academy of Religion
and
Oxford University Press

ANTI-​JUDAISM IN FEMINIST RELIGIOUS ASCETICISM AND ITS CRITICS

WRITINGS Historical Accounts and Comparative Perspectives
Katharina von Kellenbach Edited by Oliver Freiberger

CROSS-​CULTURAL CONVERSATION VIRTUOUS BODIES

(Initiation) The Physical Dimensions of Morality
Edited by Anindita Niyogi Balslev in Buddhist Ethics
Susanne Mrozik
ON DECONSTRUCTING LIFE-​WORLDS
Buddhism, Christianity, Culture IMAGINING THE FETUS
Robert Magliola The Unborn in Myth, Religion, and Culture
Edited by Vanessa R. Sasson
THE GREAT WHITE FLOOD and Jane Marie Law
Racism in Australia
Anne Pattel-​Gray VICTORIAN REFORMATION
The Fight over Idolatry in the Church
IMAG(IN)ING OTHERNESS
of England, 1840-​1860
Filmic Visions of Living Together
Dominic Janes
Edited by S. Brent Plate and David Jasper

CULTURAL OTHERNESS SCHLEIERMACHER ON RELIGION

Correspondence with Richard Rorty, AND THE NATURAL ORDER
Second Edition Andrew C. Dole
Anindita Niyogi Balslev
MUSLIMS AND OTHERS IN
FEMINIST POETICS OF THE SACRED SACRED SPACE
Creative Suspicions Edited by Margaret Cormack
Edited by Frances Devlin-​Glass
and Lyn McCredden LITTLE BUDDHAS
Children and Childhoods in Buddhist
PARABLES FOR OUR TIME Texts and Traditions
Rereading New Testament Scholarship Edited by Vanessa R. Sasson
after the Holocaust
Tania Oldenhage HINDU CHRISTIAN FAQIR
Modern Monks, Global Christianity,
MOSES IN AMERICA and Indian Sainthood
The Cultural Uses of Biblical Narrative Timothy S. Dobe
Melanie Jane Wright
MUSLIMS BEYOND THE ARAB WORLD
INTERSECTING PATHWAYS The Odyssey of ʿAjamī and the Murīdiyya
Modern Jewish Theologians in Conversation Fallou Ngom
with Christianity
Marc A. Krell
 Muslims beyond
the Arab World
The Odyssey of ʿAjamī and the Murīdiyya

FA L L O U N G O M

1
 1
Oxford University Press is a department of the University of Oxford. It furthers
the University’s objective of excellence in research, scholarship, and education
by publishing worldwide. Oxford is a registered trade mark of Oxford University
Press in the UK and certain other countries.

Published in the United States of America by Oxford University Press

198 Madison Avenue, New York, NY 10016, United States of America.

© Oxford University Press 2016

All rights reserved. No part of this publication may be reproduced, stored in

a retrieval system, or transmitted, in any form or by any means, without the
prior permission in writing of Oxford University Press, or as expressly permitted
by law, by license, or under terms agreed with the appropriate reproduction
rights organization. Inquiries concerning reproduction outside the scope of the
above should be sent to the Rights Department, Oxford University Press, at the
address above.

You must not circulate this work in any other form

and you must impose this same condition on any acquirer.

CIP data is on file at the Library of Congress

ISBN 978–0–19–027986–8

1 3 5 7 9 8 6 4 2
Printed by Sheridan, USA
For Mame-​Diarra Ngom, Marieme Ngom, Stephanie Ngom, Khady Gningue,
Peggy Sebrowsky, Joy Jourdonnais, Cheryl Sauve, Sira Ngom, and Astou Ngom
 CONTENTS

Acknowledgments ix
Abbreviations xiii
Note on Sources xvii
Chronology of Ahmadu Bamba’s Odyssey in Hagiographic Murīd Sources xix
About the Companion Website xxiii

Introduction 1

1. Exceptionality and Equality 41

2. Ethics over Ritual 70

3. Odyssey by Sea: Sanctity of Suffering I 115

4. Odyssey by Land: Sanctity of Suffering II 153

5. Service for Salvation 199

Conclusion 233

Notes 253
Sources and Bibliography 279
Index 297

vii
 ACKNOWLEDGMENTS

Several institutions, colleagues, family members, and friends have contributed

directly and indirectly to make this book possible. I am grateful to the follow-
ing institutions for supporting my research on ʿAjamī traditions of Africa: ACLS
(American Council of Learned Societies), Boston University (College of Arts and
Sciences and African Studies Center), The John Simon Memorial Guggenheim
Foundation, WARA (West African Research Association) and its overseas branch
in Dakar, WARC (West African Research Center), and the Fulbright Program.
As the Wolof maxim says, ku lim juum (whoever lists names will forget some).
To those whose names I forgot to include here, I ask your forgiveness. I extend my
gratitude to you and, in alphabetical order by first name, to Abiola Irele, Abdoul
Aziz Mbacké, Ablaye Diakité (Ablaay Jakite), Alamin Mazrui, Alex Zito, Allen
Roberts, Babacar Dieng, Babacar Mbaye, Barbara Brown, Beth Restrick, Beverly
Mack, Birane Gassama (Biraan Gasama), Carol Neidle, Catherine O’Connor,
Charles Lindholm, Charles Riley, Cheikh Anta Babou, Christopher Wise, Cynthia
Becker, Daivi Rodima-​Taylor, Dana Robert, David Anthony III, David Robinson,
David Westley, Debra Egan, Diana Wylie, Djiby Diagne ( Jibi Jaañ), Douglas
Kibbee, Dovi Abbey, Edouard Bustin, Emily Pollokoff, Eyamba Bokamba,
Frank Korom, Ibra Sène, Ibrahima Ndoye, Jackie Knight, James McCann, James
Pritchett, Jeanne Koopman, Jeffrey Henderson, Jemadari Kamara, Jennifer
Lee Johnson, Jennifer Yanco, Jenny White, Joanna Davidson, Joanne Hart,
John Harris, John Hutchison, John Mugane, John Thornton, Jon Barnes, Joyce
Hope Scott, Karl Haas, Kathy Kwasnica, Kazimierz Koczkodan, Kheireddine
Bekkai, Kimberly Arkin, Kwasi Konadu, Lamine Diallo, Laurence Breiner, Linda
Heywood, Lori DeLucia, Maguèye Seck, Mamadou Diouf, Mark Palmer, Martin
Wraga, Matt Cartmill, Maureen Curnow, Mbaye Ngom, Merry White, Michael
DiBlasi, Mouhamed Abdoulaye Diallo, Moussa Balla Fall, Moussa Sow, Nancy
Smith-​Hefner, Nikky Agba, Odile Cazenave, Ousmane Oumar Kane, Ousmane
Sène, Ousseina Alidou, Parker Shipton, Peter Quella, Raphael Ndiaye, Richard

ix
x A ck nowl edg ments

Norton, Robert Hefner, Robert Weller, Rüdiger Seesemann and Rudolph Ware
(exceptional thanks to you two for your priceless feedback), Samuel Obeng, Sana
Camara, Sandi McCann, Shahla Haeri, Souleymane Bachir Diagne, Stephanie
Guirand, Strom Thacker, Susan Eckstein, Tanya Tkachuk, Telahun Gebrehiwot,
Thomas Barfield, Thomas Glick, Thomas Johnson, Timothy Longman, Toyin
Falola, Virgina Sapiro, Wendy Fall, Yelimaan Faal, Zachary Gersten, and Zoli Mali.
I would like to thank the students in my Fall 2014 Islam and Literacy Seminar
whose questions made me think about issues that initially escaped my atten-
tion: Isabel Spence, Judith Mmari, Katherine Waller, Lauren Fisher, Madeleine
Lee, Mustapha Kurfi, Omar Sharifi, Seul Lim, and Sherine Thelemaque. I am
also grateful to the ethnomusicologist Jane Carter who made the musical tran-
scriptions of the lyrics in the book and helped me highlight better the musical
dimension of the Murīd ʿAjamī poetry. The English translations of the lyrics,
their Latin script transcriptions, and the transliterations of Wolof and Arabic
words in the book are mine.
I am most grateful to the members of the Murīd community who opened
their homes to me and generously shared their insights and ʿAjamī manuscripts
with me. I owe a particular debt to Imām Masoxna Lo (senior Murīd scholar
and ʿAjamī poet), Mbay Ngiraan (senior Murīd scholar and public speaker),
Mahmuud Ñaŋ (senior Murīd ʿAjamī social scientist), Amdi Mustafaa Sekk
(singer of Murīd poetry and specialist of Muusaa Ka’s ʿAjamī poetry), Abdulaay
Saar-​Ndar (senior Murīd educator), and Sam Ñaŋ (archivist at the Bibliothèque
Cheikhoul Khadim of Tuubaa). A special note of gratitude goes to Sam Ñaŋ who
shared numerous important documents, and helped me repeatedly to research
references and dates, to clarify issues in ʿAjamī texts, to locate authors, and to
find answers to my regular questions during my fieldwork and throughout the
analysis and writing of the book. His help enriched the book significantly.
A special note of appreciation also goes to three Murīds I interviewed during
my fieldwork and who passed away during the writing phase of the book: Shaykh
Faal Juuf Baay-​faal (Kaolack), Moor Cobaan (Diourbel), and Mustapha Jaxate
(son and ex-​representative of the ʿAjamī poet Mbay Jaxate in Xuru Mbakke).
A note of gratitude also goes to my colleague James Searing (University of
Illinois at Chicago), who passed away before the book came out. I have learned
a lot from him and have fond memories of our discussions on the Murīds he
studied. His Murīd friends claim him proudly as one of them. May their souls
rest in peace, and may the rewards of their works in the Hereafter surpass their
expectations, as their fellow Murīds would pray for them.
My sincere gratitude equally goes to Robert Yelle, editor of the Religion,
Culture, and History Series of the American Academy of Religion. Robert Yelle
offered key answers to my questions throughout the evaluation process and
during the revision of the manuscript. I am most grateful to him for identifying
 A ck nowl edg ment s xi

extremely knowledgeable external reviewers whose feedback helped me improve

the quality of the book. A special note of gratitude also goes to Cynthia Read,
Glenn Ramirez, and the entire Oxford University Press team, who provided
invaluable guidance in the submission and production phase of the book.
The book straddles several disciplines, including African studies, Islamic
studies, and religious studies. Naturally, the approach I use is interdisciplinary,
an approach with supporters and detractors. Some readers may find the treat-
ment of some issues in their disciplines to be insufficient and others may find it
unnecessary to discuss certain issues in great detail. Following Kwame Anthony
Appiah’s request in the preface of his book, In My Father’s House: Africa in the
Philosophy of Culture (1997), I also ask “the reader when you find me ignoring
what you judge important, or getting wrong what you have gotten right, remem-
ber that no one in our day can cover all areas with equal competence and that
that does not make trying any less worthwhile.”
 A B B R E V I AT I O N S

AA Afro-​Ásia
AAL African Ajami Library (Boston University)
AD African Diaspora
AE American Ethnologist
AL African languages
ANOM Archives Nationales d’Outre-​Mer, Aix-​en-​Provence
ANS Archives Nationales du Sénégal
AODL Africa Online Digital Library (Michigan State University)
AQ Anthropological Quarterly
AR The African Repository
ARIA Annual Review of Islam in Africa
AS African Spectrum
ASK-​DL Africa’s Sources of Knowledge-Digital Library (Harvard University)
ASR African Studies Review
AT Africa Today
BELM Bulletin d’Études Linguistiques Mandé
BIFAN Bulletin de l’Institut Fondamental d’Afrique Noire (IFAN)
BnF Bibliothèque Nationale de France
BSOAS Bulletin of the School of Oriental and African Studies (SOAS)
CEA Cahiers d’Études Africaines
CILP Current Issues in Language Planning
CJAS Canadian Journal of African Studies
CLS Comparative Literature Studies
CR Culture and Religion
EAP Endangered Archives Programme (British Library/​ARCADIA)
EJS European Journal of Sociology
ES Economy and Society
GHQ Georgia Historical Quarterly

xiii
xiv Abb re v iations

HA History of Africa
HSRC Human Sciences Research Council (South Africa)
IA Islamic Africa
IAS Institute of African Studies
ICAA Institut Culturel Afro-​Arabe
IJAHS International Journal of African Historical Studies
IJFM International Journal of Frontier Missiology
IJHIS Ilorin Journal of Historical and International Studies
IJSL International Journal of the Sociology of Language
IRSH Institut de Recherche en Sciences Humaines (Université Abdou
Moumouni)
ISASS Islam et Sociétés au Sud du Sahara
JAAR Journal of the American Academy of Religion
JACS Journal of African Cultural Studies
JAH Journal of African History
JAIS Journal of Arabic and Islamic Studies
JBHS Journal of the Bahamas Historical Society
JIAI Journal of the International African Institute
JIH Journal of Interdisciplinary History
JIKCI Al-​Ijtihad: The Journal of Islamization of Knowledge and
Contemporary Issues
JMMD Journal of Multilingual and Multicultural Development
JQS Journal of Qurʾanic Studies
JRA Journal of Religion in Africa
JRGS Journal of the Royal Geographical Society
JSH Journal of Southern History
KJE Kano Journal of Education
LS Language in Society
MS Mande Studies
PC Public Culture
PM Popular Music
RAL Research in African Literatures
RC Religion Compass
REISL Revue Electronique Internationale des Sciences du Language
RMM Revue du Monde Musulman
RNALP Revue Négro-​Africaine de Littérature et de Philosophie
(Éthiopiques)
SA Sudanic Africa
SIM Société Internationale Missionnaire
SOAS School of Oriental and Asian Studies
SSI Social Sciences Information
 Abb re v iations xv

SSN Saharan Studies Newsletter

SSS Story, Self, Society
UBS United Bible Societies
US Urban Studies
WEC Worldwide Evangelization for Christ
WLL Written Language and Literacy
WPEL Working Papers in Educational Linguistics
YAC Yale University Ajami Collection
 NOTE ON SOURCES

This book requires working with Arabic-​, French-​, English-​, and Wolof-​language
materials. I opt for the following transliteration rules. First, all first and last
names of African actors and place names are Wolofized—​that is, transliterated
following a simplified Wolof Latin script standard writing system that reflects
local pronunciations. If the name is partly of Arabic origin but is commonly pre-
sented in historical materials without diacritics (such as “Usman ɗan Fodiyo”),
then I have not added diacritics.
Second, names of Murīd scholars and authors of ʿAjamī and Arabic materials
are transliterated following the simplified Wolof Latin script writing system. I
omit diacritics in their first and last names and in Wolof place names, with the
exception of “al-​Ḥājj” and “Qāḍī.” When the word “al-​Ḥājj” is a title, I have writ-
ten it as “al-​Ḥājj,” and when it is a first name, as “Al-​Ḥājj.” Although “Qāḍī” is a
title, I use it as such when referring to the famed Wolof scholar Muusaa Jaxate
also known as Qāḍī, Xaali, Xaali Majaxate Kala, or Khaly Madiakhaté Kala (in
French). I maintain the standard diacritics in the transliterations of Wolof words,
phrases, and titles of works.
Third, all Arab names (including place names), key Arabic words and phrases,
titles of works, and Islamic titles such as “Qāḍī” (including of African Muslim
actors) are transliterated with diacritics following the IJMES (International
Journal of Middle East Studies) standard, but transliterating even the exceptions
specifically noted by IJMES. Mixed words like “Ṣūfism” and “ʿAjamization” lose
their final long vowel diacritic (“ī”).
Finally, names of published authors in French and English are maintained as
they are spelled, even if their name is of Arabic origin (such as “Abdallah Fahmi”).
Similarly, names of people and places in published materials in French and English
are kept as they appear in the publication; “Touba,” for instance, is the version that
appears in published materials, but I have transliterated it as “Tuubaa” according
to the Wolof system when it appears in a nonpublished source.

xvii
 C H R O N O L O G Y O F A H M A D U B A M B A’ S
ODYSSEY IN H AGIO GR APHIC
MURĪD SOURCES

Anno Hijra Common Era

Murīd (AH) (CE) Some Major Benchmarks

Sharʿin 1270 1853 • Birth of Shaykh Ahmadu Bamba

Mbakke in Mbakke-​Bawol, Senegal

Phase 1: Ethics-​centered Doctrine and Synthesis of Muslim Saints

Asashin 1300 1883 • Death of his father in Mbakke-​Kajoor
to 1313 1895 • Conflict with Muslim scholars and
Jaysashin traditional rulers
• Foundational declaration of the
Murīdiyya
• Development of the Murīd ethics-​
centered pedagogy of Islam
• Submission of Shaykh Ibrahima Faal
• Relocation to Mbakke-​Bawol with
a small group of first Murīds to
diffuse tensions with clerics and
traditional rulers
• Expulsion from Mbakke-​Bawol
• Founding of Daaru Salaam
(Arabic: Dār al-​Salām, Abode
of Peace)
• Vision and founding of Tuubaa
• Emulation and embodiment of
virtues of Tijāniyya, Qādiriyya, and
Shādhiliyya saints

(continued)

xix
xx Chronol og y

Anno Hijra Common Era

Murīd (AH) (CE) Some Major Benchmarks

Phase 2: Odyssey by Sea and Synthesis of Abrahamic Saints

Jaysashin 1313 1895 • Vision of the Prophet and Ahl
al-​Badr saints
• Attainment of the rank of Quṭb
• Pledge of suffering to the Prophet
• Relocation to Mbakke-​Baari for a
spiritual retreat
• First arrest, trial, and exile to Gabon,
Equatorial Africa by French colonial
authorities
• Detention in Dakar and the vision
of his mother (Maam Jaara) and
Archangel Gabriel
• Emulation and embodiment of
the virtues of Muḥammad and
Abrahamic Prophets
Ḥaysahin 1318 1900 • End of the spiritual odyssey by sea
• Attainment of purification of his
heart
Kasashin 1320 1902 • Return to Senegal from the exile in
Gabon

Phase 3: Odyssey by Land, Supreme Sainthood, and Divine Rewards

Aksashin 1321 1903 • Second arrest and exile to Mauritania
• Prophecy to be in Diourbel in
Lasashin
Baksashin 1322 1904 • Reception of the wird of the
Murīdiyya
• Attainment of supreme
sainthood: Quṭb & Ghawth
Haksashin 1325 1907 • Return to Senegal from the exile in
Mauritania
• First house arrest in Ceyeen-​Jolof
begins
 Chronol og y xxi

Anno Hijra Common Era

Murīd (AH) (CE) Some Major Benchmarks
Lasashin 1330 1912 • House arrest in Ceyeen-​Jolof ends
• Second house arrest in
Diourbel begins
• Fulfillment of the prophesy of
Aksashin
Walsashin 1336 1918 • Beginning of the construction of the
mosque of Diourbel
Ṭalsashin 1339 1921 • Recommendation to Murīds to
celebrate the Màggal (arrest of
Jaysashin) as a day of spiritual victory
Masashin 1340 1922 • End of the spiritual odyssey by land
• Reception of divine rewards of
spiritual victories
Bamsashin 1342 1924 • Completion of the construction
and inauguration of the mosque of
Diourbel
Jamsashin 1343 1925 • Visit of the delegation from Medina,
Saudi Arabia to seek his prayers
Wamsashin 1346 1927 • Last recommendations to the Murīds
• Death of Shaykh Ahmadu Bamba
 A B O U T T H E CO M PA N I O N W E B SI T E

www.oup.com/​us/​muslimsbeyondthearabworld
Oxford has created a website to accompany Muslims beyond the Arab World: The
Odyssey of ʿAjamī and the Murīdiyya. Materials that cannot be made available
in the book, namely, recorded audio recitations and chanting of Murīd ʿAjamī
poems and appendices, are provided here. The reader is encouraged to consult
this resource in conjunction with the c­ hapters 1, 2, 3, and 4. Examples available
online are indicated in the text with Oxford’s symbol .

xxiii
Muslims beyond the Arab World
 Introduction
Let me teach the people who refuse to listen to ʿAjamī songs that God is
King. He infuses potency wherever He wills. ʿAjamī rejuvenates the farms
of hearts, strengthens faith, and opens up minds. God created Mandinka,
Fula, Arabic, and Wolof speakers and understands them.
—​Muusaa Ka, Murīd ʿAjamī poet (1889–​1963)

The Murīdiyya Ṣūfī order of Senegal is one of sub-​Saharan Africa’s most eco-
nomically, politically, and culturally influential Ṣūfī organizations. There are
over forty Murīd organizations in Europe and over twelve are found across
North America, including Canada.1 Murīd identities and symbols so deeply
impact Senegalese religious culture that they are often conflated. The rise of the
Murīdiyya is closely entwined with of the development of the ʿAjamī literary tra-
dition, but their interdependence is largely unknown. This book is a close read-
ing of the rich written, recited, and chanted hagiographic and didactic texts of
the Murīdiyya Ṣūfī order.
These texts include the life story, the spiritual quest, the virtues and achieve-
ments, the miracles and mystical visions, and the pedagogy and doctrine of
Shaykh Ahmadu Bamba (1853–​1927), as his followers see them. The bulk of
the materials consist of devotional and didactic poetry and some prose texts
in Wolof ʿAjamī (i.e., Wolof written with the Arabic script). The themes in the
Murīd ʿAjamī materials range from Bamba’s mission, suffering, and teachings
from the perspectives of his followers to the important intellectual debates
in which the ʿAjamī scholars who followed him engaged. The materials offer
unique entry into the culture, the belief system, and the intellectual life within
the Murīdiyya, and shed light on some of the key factors that have contributed
to the growth and resilience of the movement.
As Bowen notes, Islam could no longer reasonably be equated with “Middle
Eastern Studies” or seen only through an Arabic-​language lens, and the faith
must be seen as a set of processes and practices, texts and interpretations, that
were frequently in conflict with, and also adapted to culturally specific ways of
people around the globe.2 In their studies of the Chishtiyya order, Ernst, Ernst

1
2 Muslims beyond the Arab World

and Lawrence, and Rozehnal demonstrate the value of studying vernacular Urdu,
Persian, and Hindi texts recorded in modified Arabic scripts, which belong to
the family of ʿAjamī literatures of the Islamic world.3 Though separated by thou-
sands of miles, the Chishtiyya order shares many features with the Murīdiyya
and many African Ṣūfī groups. This is expected because their members draw
on the same Islamic sources (the Qurʾān, ḥadīth, and classical Ṣūfī literature)
to produce hagiographic and didactic materials in their local vernaculars, which
are enriched by their respective ancestral traditions, in order to communicate
their Ṣūfī ideals to broad local audiences and to memorialize their beloved Ṣūfī
masters and their legacies.
This book is not about the “history” of the Murīdiyya as understood by histo-
rians. Instead, it is about the spiritual and intellectual life of the followers of the
Murīdiyya, and how they remember their leader, Shaykh Ahmadu Bamba, his
lived and spiritual experiences and achievements, and his teachings and virtues
through their read, recited, and chanted ʿAjamī texts. Because Murīd texts writ-
ten in ʿAjamī are generally not recognized by academics, and because the tenets
of the Murīdiyya are not often included in analyses of the order, some prevailing
representations of the movement’s belief system are misleading.
My first goal is to elucidate, from within the perspective of the Murīdiyya,
the underlying spiritual, pedagogical, and ideological factors that contributed
to the concurrent rise of ʿAjamī and the order. I hope to show the role ʿAjamī
has played in the popularization of the Murīdiyya and in the formation of the
distinctly dynamic and self-​confident African Muslim identity of its followers.
I also hope to capture the perspectives of Murīds embedded in their written and
chanted ʿAjamī sources as faithfully as possible on a variety of religious, secular,
pedagogical, and historical issues and to contrast them with the perspectives in
the academic literature that have often overlooked them for more than a century.
Additionally, I seek to fill the significant gap that the two most recent works
on the Murīdiyya have identified. Robinson has indicated that Bamba’s spiri-
tual trajectory during the last two decades of the nineteenth century is unclear,
and Babou has underscored that Bamba has ironically been written out of the
literature on the order.4 Babou and Seesemann have studied Bamba in order to
address this gap. However, they did not engage Murīd ʿAjamī sources.5 This book
is partly intended to complement their efforts. Using Murīd ʿAjamī sources, I
intend to elucidate Bamba’s overall spiritual trajectory, his motivations and ped-
agogy, his lived and mystical experiences, and the traditions that emerged as a
result, from the perspective of his followers. Ultimately, I hope to document the
ideas embedded in their written, recited, and chanted ʿAjamī sources and the
intellectual, historical, religious, and social contexts in which they developed.
The success story of the Murīdiyya—​its rapid expansion and political, cul-
tural, and economic force—​is widely recognized. Yet the movement is one of the
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