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Salafism appeared in Yemen around Muqbil al-Wâdi'î of Dammâj, north Yemen, in the early 1980s. Since then it has spread throughout the country in various teaching centres and mosques. Dominant political and academic narratives often regard the salafi movement as the offspring of a Saudi religious proselytism that aims at spreading its own model, and this in order to manipulate the loyalty of Yemeni citizens and to satisfy its own national interest. In that framework, religion and transnational actors (migrants, business men or students) are seen as simple instruments of domination and state power. Explaining the rise of salafism in Yemen in terms of imperialism and confrontation of power appears superficial. In the Yemeni context, this political and religious movement develops less because of centralised policies than because of various local, global and translocal social dynamics witnessed in the contemporary Arabian Peninsula. These processes mix individual migratory trajectories, recompositions of religious and political identities in Yemen, Saudi Arabia and in Muslim societies and the effects of the "global war against terror". The trajectory of salafism in the Yemeni environment is affected by domestic structures and institutions. For individuals at grass-roots level, this religious practice does not bear the same meaning in Yemeni society as it does in Saudi Arabia's. It is mainly for this reason that the state, even when it is dominant, does not control the ideological evolution of salafism and of its entrepreneurs and advocates. ; Apparu au début des années 1980 autour de la figure de Muqbil al-Wâdi'î, le mouvement salafi yéménite a depuis connu un développement rapide et remarqué. Les discours médiatiques et académiques dominants réduisent fréquemment l'émergence du salafisme à une politique prosélyte de l'Arabie Saoudite visant à diffuser son propre modèle religieux afin d'orienter en sa faveur l'allégeance de la population yéménite et de satisfaire un hypothétique intérêt national. Dans ce cadre, la ...

Salafism appeared in Yemen around Muqbil al-Wâdi'î of Dammâj, north Yemen, in the early 1980s. Since then it has spread throughout the country in various teaching centres and mosques. Dominant political and academic narratives often regard the salafi movement as the offspring of a Saudi religious proselytism that aims at spreading its own model, and this in order to manipulate the loyalty of Yemeni citizens and to satisfy its own national interest. In that framework, religion and transnational actors (migrants, business men or students) are seen as simple instruments of domination and state power. Explaining the rise of salafism in Yemen in terms of imperialism and confrontation of power appears superficial. In the Yemeni context, this political and religious movement develops less because of centralised policies than because of various local, global and translocal social dynamics witnessed in the contemporary Arabian Peninsula. These processes mix individual migratory trajectories, recompositions of religious and political identities in Yemen, Saudi Arabia and in Muslim societies and the effects of the "global war against terror". The trajectory of salafism in the Yemeni environment is affected by domestic structures and institutions. For individuals at grass-roots level, this religious practice does not bear the same meaning in Yemeni society as it does in Saudi Arabia's. It is mainly for this reason that the state, even when it is dominant, does not control the ideological evolution of salafism and of its entrepreneurs and advocates. ; Apparu au début des années 1980 autour de la figure de Muqbil al-Wâdi'î, le mouvement salafi yéménite a depuis connu un développement rapide et remarqué. Les discours médiatiques et académiques dominants réduisent fréquemment l'émergence du salafisme à une politique prosélyte de l'Arabie Saoudite visant à diffuser son propre modèle religieux afin d'orienter en sa faveur l'allégeance de la population yéménite et de satisfaire un hypothétique intérêt national. Dans ce cadre, la ...

Salafism appeared in Yemen around Muqbil al-Wâdi'î of Dammâj, north Yemen, in the early 1980s. Since then it has spread throughout the country in various teaching centres and mosques. Dominant political and academic narratives often regard the salafi movement as the offspring of a Saudi religious proselytism that aims at spreading its own model, and this in order to manipulate the loyalty of Yemeni citizens and to satisfy its own national interest. In that framework, religion and transnational actors (migrants, business men or students) are seen as simple instruments of domination and state power. Explaining the rise of salafism in Yemen in terms of imperialism and confrontation of power appears superficial. In the Yemeni context, this political and religious movement develops less because of centralised policies than because of various local, global and translocal social dynamics witnessed in the contemporary Arabian Peninsula. These processes mix individual migratory trajectories, recompositions of religious and political identities in Yemen, Saudi Arabia and in Muslim societies and the effects of the "global war against terror". The trajectory of salafism in the Yemeni environment is affected by domestic structures and institutions. For individuals at grass-roots level, this religious practice does not bear the same meaning in Yemeni society as it does in Saudi Arabia's. It is mainly for this reason that the state, even when it is dominant, does not control the ideological evolution of salafism and of its entrepreneurs and advocates. ; Apparu au début des années 1980 autour de la figure de Muqbil al-Wâdi'î, le mouvement salafi yéménite a depuis connu un développement rapide et remarqué. Les discours médiatiques et académiques dominants réduisent fréquemment l'émergence du salafisme à une politique prosélyte de l'Arabie Saoudite visant à diffuser son propre modèle religieux afin d'orienter en sa faveur l'allégeance de la population yéménite et de satisfaire un hypothétique intérêt national. Dans ce cadre, la ...

Salafism appeared in Yemen around Muqbil al-Wâdi'î of Dammâj, north Yemen, in the early 1980s. Since then it has spread throughout the country in various teaching centres and mosques. Dominant political and academic narratives often regard the salafi movement as the offspring of a Saudi religious proselytism that aims at spreading its own model, and this in order to manipulate the loyalty of Yemeni citizens and to satisfy its own national interest. In that framework, religion and transnational actors (migrants, business men or students) are seen as simple instruments of domination and state power. Explaining the rise of salafism in Yemen in terms of imperialism and confrontation of power appears superficial. In the Yemeni context, this political and religious movement develops less because of centralised policies than because of various local, global and translocal social dynamics witnessed in the contemporary Arabian Peninsula. These processes mix individual migratory trajectories, recompositions of religious and political identities in Yemen, Saudi Arabia and in Muslim societies and the effects of the "global war against terror". The trajectory of salafism in the Yemeni environment is affected by domestic structures and institutions. For individuals at grass-roots level, this religious practice does not bear the same meaning in Yemeni society as it does in Saudi Arabia's. It is mainly for this reason that the state, even when it is dominant, does not control the ideological evolution of salafism and of its entrepreneurs and advocates. ; Apparu au début des années 1980 autour de la figure de Muqbil al-Wâdi'î, le mouvement salafi yéménite a depuis connu un développement rapide et remarqué. Les discours médiatiques et académiques dominants réduisent fréquemment l'émergence du salafisme à une politique prosélyte de l'Arabie Saoudite visant à diffuser son propre modèle religieux afin d'orienter en sa faveur l'allégeance de la population yéménite et de satisfaire un hypothétique intérêt national. Dans ce cadre, la ...