Contemporary Dakar has long been a compellingly cosmopolitan city situated at the westernmost point of the African continent (Diouf 2001). Transactional geographies have made the region important to the Black Atlantic, especially during early phases of the transatlantic slave trade (see Barry 1998). Global networking has continued, such as during French occupation when Senegalese intellectuals joined progressive anticolonial debates around the world (Harney 2004), and music (Shain 2018), sports, and other international exchanges continue to this day. Electronic media increase links between the homeland and an ever-expanding Senegalese diaspora (Babou 2021; Valente-Quinn 2021; Grabski 2017; Buggenhagen 2010; Abdullah 2009). Most Senegalese are Muslim and participate in universal practices (Ware 2014), yet many remain defiantly local. Indeed, some clearly state their refusal to “become acculturated through religion into the Arab culture. Instead … though we are...

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