Mali's Precarious Democracy and the Causes of Conflict
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Mali Overview Print Page Close Window
World Directory of Minorities Africa MRG Directory –> Mali –> Mali Overview Print Page Close Window Mali Overview Environment Peoples History Governance Current state of minorities and indigenous peoples Environment The Republic of Mali is a landlocked state in West Africa that extends into the Sahara Desert in the north, where its north-eastern border with Algeria begins. A long border with Mauritania extends from the north, then juts west to Senegal. In the west, Mali borders Senegal and Guinea; to the south, Côte d'Ivoire; to the south-east Burkina Faso, and in the east, Niger. The country straddles the Sahara and Sahel, home primarily to nomadic herders, and the less-arid south, predominately populated by farming peoples. The Niger River arches through southern and central Mali, where it feeds sizeable lakes. The Senegal river is an important resource in the west. Mali has mineral resources, notably gold and phosphorous. Peoples Main languages: French (official), Bambara, Fulfulde (Peulh), Songhai, Tamasheq. Main religions: Islam (90%), traditional religions (6%), Christian (4%). Main minority groups: Peulh (also called Fula or Fulani) 1.4 million (11%), Senoufo and Minianka 1.2 million (9.6%), Soninké (Saracolé) 875,000 (7%), Songhai 875,000 (7%), Tuareg and Maure 625,000 (5%), Dogon 550,000 (4.4%) Bozo 350,000 (2.8%), Diawara 125,000 (1%), Xaasongaxango (Khassonke) 120,000 (1%). [Note: The percentages for Peulh, Soninke, Manding (mentioned below), Songhai, and Tuareg and Maure, as well as those for religion in Mali, come from the U.S. State Department background note on Mali, 2007; Data for Senoufo and Minianka groups comes from Ethnologue - some from 2000 and some from 1991; for Dogon from Ethnologue, 1998; for Diawara and Xaasonggaxango from Ethnologue 1991; Percentages are converted to numbers and vice-versa using the State Department's 2007 estimated total population of 12.5 million.] Around half of Mali's population consists of Manding (or Mandé) peoples, including the Bambara (Bamana) and the Malinké. -
Submission to the University of Baltimore School of Law‟S Center on Applied Feminism for Its Fourth Annual Feminist Legal Theory Conference
Submission to the University of Baltimore School of Law‟s Center on Applied Feminism for its Fourth Annual Feminist Legal Theory Conference. “Applying Feminism Globally.” Feminism from an African and Matriarchal Culture Perspective How Ancient Africa’s Gender Sensitive Laws and Institutions Can Inform Modern Africa and the World Fatou Kiné CAMARA, PhD Associate Professor of Law, Faculté des Sciences Juridiques et Politiques, Université Cheikh Anta Diop de Dakar, SENEGAL “The German experience should be regarded as a lesson. Initially, after the codification of German law in 1900, academic lectures were still based on a study of private law with reference to Roman law, the Pandectists and Germanic law as the basis for comparison. Since 1918, education in law focused only on national law while the legal-historical and comparative possibilities that were available to adapt the law were largely ignored. Students were unable to critically analyse the law or to resist the German socialist-nationalism system. They had no value system against which their own legal system could be tested.” Du Plessis W. 1 Paper Abstract What explains that in patriarchal societies it is the father who passes on his name to his child while in matriarchal societies the child bears the surname of his mother? The biological reality is the same in both cases: it is the woman who bears the child and gives birth to it. Thus the answer does not lie in biological differences but in cultural ones. So far in feminist literature the analysis relies on a patriarchal background. Not many attempts have been made to consider the way gender has been used in matriarchal societies. -
Article Reference
Article “The vulture without fear”: Exploring the noble Muslim in contemporary rural Mali CHAPPATTE, André Abstract This article explores the relationship between religiosity and prosperity through a particular ethnographic case from Mali and interrogates the suitability of applying models that use the lens of neoliberalism to this relationship. Reference CHAPPATTE, André. “The vulture without fear”: Exploring the noble Muslim in contemporary rural Mali. HAU: Journal of Ethnographic Theory, 2018, vol. 8, no. 3, p. 686-701 DOI : 10.1086/701301 Available at: http://archive-ouverte.unige.ch/unige:147876 Disclaimer: layout of this document may differ from the published version. 1 / 1 2018FHAU: Journal of Ethnographic Theory 8 (3): 686–701 THEMED COLLECTION: THETURNTOLIFE,PART1 INVISIBLE HANDS OF LIFE: ALTERNATE MODES OF PROSPERITY ARTICLE “The vulture without fear” Exploring the noble Muslim in contemporary rural Mali André CHAPPATTE, Leibniz-Zentrum Moderner Orient (ZMO) This article explores the relationship between religiosity and prosperity through a particular ethnographic case from Mali and interrogates the suitability of applying models that use the lens of neoliberalism to this relationship. In the eyes of many Muslims in West Africa, the material prosperity displayed by Muslim scholars indexes a pious life based on the practice of Islamic precepts. In contrast to neoliberal interpretations, I analyze a resilient mode of prosperity in rural southwest Mali associated with a figure of moral success that Malians nostalgically date back to a precolonial Mande era: “the noble Muslim.” I do so through an in-depth portrait of a particular individual who described himself as “Rasta Muslim” Moussa, whose life epitomized a diffuse traditional ethics and notions of prosperity in the region. -
Burma Coup Watch
This publication is produced in cooperation with Burma Human Rights Network (BHRN), Burmese Rohingya Organisation UK (BROUK), the International Federation for Human Rights (FIDH), Progressive Voice (PV), US Campaign for Burma (USCB), and Women Peace Network (WPN). BN 2021/2031: 1 Mar 2021 BURMA COUP WATCH: URGENT ACTION REQUIRED TO PREVENT DESTABILIZING VIOLENCE A month after its 1 February 2021 coup, the military junta’s escalation of disproportionate violence and terror tactics, backed by deployment of notorious military units to repress peaceful demonstrations, underlines the urgent need for substantive international action to prevent massive, destabilizing violence. The junta’s refusal to receive UN diplomatic and CONTENTS human rights missions indicates a refusal to consider a peaceful resolution to the crisis and 2 Movement calls for action confrontation sparked by the coup. 2 Coup timeline 3 Illegal even under the 2008 In order to avert worse violence and create the Constitution space for dialogue and negotiations, the 4 Information warfare movement in Burma and their allies urge that: 5 Min Aung Hlaing’s promises o International Financial Institutions (IFIs) 6 Nationwide opposition immediately freeze existing loans, recall prior 6 CDM loans and reassess the post-coup situation; 7 CRPH o Foreign states and bodies enact targeted 7 Junta’s violent crackdown sanctions on the military (Tatmadaw), 8 Brutal LIDs deployed Tatmadaw-affiliated companies and partners, 9 Ongoing armed conflict including a global arms embargo; and 10 New laws, amendments threaten human rights o The UN Security Council immediately send a 11 International condemnation delegation to prevent further violence and 12 Economy destabilized ensure the situation is peacefully resolved. -
Faith-Inspired Organizations and Global Development Policy a Background Review “Mapping” Social and Economic Development Work
BERKLEY CENTER for RELIGION, PEACE & WORLD AFFAIRS GEORGETOWN UNIVERSITY 2009 | Faith-Inspired Organizations and Global Development Policy A Background Review “Mapping” Social and Economic Development Work in Europe and Africa BERKLEY CENTER REPORTS A project of the Berkley Center for Religion, Peace, and World Affairs and the Edmund A. Walsh School of Foreign Service at Georgetown University Supported by the Henry R. Luce Initiative on Religion and International Affairs Luce/SFS Program on Religion and International Affairs From 2006–08, the Berkley Center and the Edmund A. Walsh School of Foreign Service (SFS) col- laborated in the implementation of a generous grant from the Henry Luce Foundation’s Initiative on Religion and International Affairs. The Luce/SFS Program on Religion and International Affairs convenes symposia and seminars that bring together scholars and policy experts around emergent issues. The program is organized around two main themes: the religious sources of foreign policy in the US and around the world, and the nexus between religion and global development. Topics covered in 2007–08 included the HIV/AIDS crisis, faith-inspired organizations in the Muslim world, gender and development, religious freedom and US foreign policy, and the intersection of religion, migration, and foreign policy. The Berkley Center The Berkley Center for Religion, Peace, and World Affairs, created within the Office of the President in March 2006, is part of a university-wide effort to build knowledge about religion’s role in world affairs and promote interreligious understanding in the service of peace. The Center explores the inter- section of religion with contemporary global challenges. -
The United States and the Greek Coup of 1967
Were the Eagle and the Phoenix Birds of a Feather? The United States and the Greek Coup of 1967 by Louis Klarevas Assistant Professor of Political Science City University of New York—College of Staten Island & Associate Fellow Hellenic Observatory—London School of Economics Discussion Paper No. 15 Hellenic Observatory-European Institute London School of Economics Houghton Street London WC2A 2AE http://www.lse.ac.uk/collections/hellenicObservatory February 2004 Author’s Note: The author wishes to thank the Hellenic Observatory of the London School of Economics for its generous support in the undertaking of this project. The author also wishes to thank Kevin Featherstone, Spyros Economides, and Dimitrios Triantaphyllou for comments on a previous draft. In the summer of 2004, Greece will host the Olympic Games. Americans attending the games and visiting traditional tourist stops in Athens are sure to be greeted with open arms. But for those who delve a bit further into the country-side seeking a taste of average Greek life, some are sure to hear some fascinating tales flavored with a strong hint of anti-Americanism. To many foreigners that visit Greece these days, it might seem like the cradle of democracy is also the cradle of conspiracy. Take these schemes, for example: (1) Orthodox Serbs, not Muslims, were the true victims of the slaughters in the Balkans during the 1990s—and the primary reason that NATO intervened was so that the United States could establish a military foothold there;1 (2) the U.S. Ambassador played a tacit role in the removal of the Secretary- General of Greece’s ruling political party;2 and (3) the attack on the World Trade Center was a joint Jewish-American conspiracy to justify a Western war against Muslims—with reports that no Jews died in the September 11 attacks.3 All of these perspectives have numerous subscribers in Greece. -
Stephen Burman
SENEGALESE ISLAM: OLD STRENGTHS, NEW CHALLENGES KEY POINTS Islam in Senegal is based around sufi brotherhoods. These have substantial connections across West Africa, including Mali, as well as in North Africa, including Morocco and Algeria. They are extremely popular and historically closely linked to the state. Salafism has had a small presence since the mid-twentieth century. Established Islam in Senegal has lately faced new challenges: o President Wade’s (2000-2012) proximity to the sufi brotherhoods strained the division between the state and religion and compromised sufi legitimacy. o A twin-track education system. The state has a limited grip on the informal education sector, which is susceptible to extremist teaching. o A resurgence of salafism, evidenced by the growing influence of salafist community organisations and reports of support from the Gulf. o Events in Mali and Senegal’s support to the French-led intervention have led to greater questioning about the place of Islam in regional identity. Senegal is therefore vulnerable to growing Islamist extremism. Its institutions and sufi brotherhoods put it in a strong position to resist it, but this should not be taken for granted. DETAIL Mali, 2012. Reports on the jihadist takeover of the North include references to around 20 speakers of Wolof, a language whose native speakers come almost exclusively from Senegal. Earlier reporting refers to a Senegalese contingent among the jihadist kidnappers of Canadian diplomat Robert Fowler. These and other reports (such as January 2013 when an imam found near the Senegal-Mali border was arrested for jihadist links) put into sharper focus the role of Islam in Senegal. -
IMRAP, Interpeace. Self-Portrait of Mali on the Obstacles to Peace. March 2015
SELF-PORTRAIT OF MALI Malian Institute of Action Research for Peace Tel : +223 20 22 18 48 [email protected] www.imrap-mali.org SELF-PORTRAIT OF MALI on the Obstacles to Peace Regional Office for West Africa Tel : +225 22 42 33 41 [email protected] www.interpeace.org on the Obstacles to Peace United Nations In partnership with United Nations Thanks to the financial support of: ISBN 978 9966 1666 7 8 March 2015 As well as the institutional support of: March 2015 9 789966 166678 Self-Portrait of Mali on the Obstacles to Peace IMRAP 2 A Self-Portrait of Mali on the Obstacles to Peace Institute of Action Research for Peace (IMRAP) Badalabougou Est Av. de l’OUA, rue 27, porte 357 Tel : +223 20 22 18 48 Email : [email protected] Website : www.imrap-mali.org The contents of this report do not reflect the official opinion of the donors. The responsibility and the respective points of view lie exclusively with the persons consulted and the authors. Cover photo : A young adult expressing his point of view during a heterogeneous focus group in Gao town in June 2014. Back cover : From top to bottom: (i) Focus group in the Ségou region, in January 2014, (ii) Focus group of women at the Mberra refugee camp in Mauritania in September 2014, (iii) Individual interview in Sikasso region in March 2014. ISBN: 9 789 9661 6667 8 Copyright: © IMRAP and Interpeace 2015. All rights reserved. Published in March 2015 This document is a translation of the report L’Autoportrait du Mali sur les obstacles à la paix, originally written in French. -
Ethnic and Religious Intergenerational Mobility in Africa∗
Ethnic and Religious Intergenerational Mobility in Africa∗ Alberto Alesina Sebastian Hohmann Harvard University, CEPR and NBER London Business School Stelios Michalopoulos Elias Papaioannou Brown University, CEPR and NBER London Business School and CEPR September 27, 2018 Abstract We investigate the evolution of inequality and intergenerational mobility in educational attainment across ethnic and religious lines in Africa. Using census data covering more than 70 million people in 19 countries we document the following regularities. (1) There are large differences in intergenerational mobility both across and within countries across cultural groups. Most broadly, Christians are more mobile than Muslims who are more mobile than people following traditional religions. (2) The average country-wide education level of the group in the generation of individuals' parents is a strong predictor of group- level mobility in that more mobile groups also were previously more educated. This holds both across religions and ethnicities, within ethnicities controlling for religion and vice versa, as well as for two individuals from different groups growing up in the same region within a country. (3) Considering a range of variables, we find some evidence that mobility correlates negatively with discrimination in the political arena post indepdence, and that mobility is higher for groups that historically derived most of their subsistence from agriculture as opposed to pastoralism. Keywords: Africa, Development, Education, Inequality, Intergenerational Mobility. JEL Numbers. N00, N9, O10, O43, O55 ∗Alberto Alesina Harvard Univerity and IGIER Bocconi, Sebatian Hohmnn , London Busienss Schoiol, Stelios Michalopoulos. Brown University, Elias Papaioannou. London Business School. We thank Remi Jedwab and Adam Storeygard for sharing their data on colonial roads and railroads in Africa, Julia Cag´eand Valeria Rueda for sharing their data on protestant missions, and Nathan Nunn for sharing his data on Catholic and Protestant missions. -
Religion Crossing Boundaries Religion and the Social Order
Religion Crossing Boundaries Religion and the Social Order An Offi cial Publication of the Association for the Sociology of Religion General Editor William H. Swatos, Jr. VOLUME 18 Religion Crossing Boundaries Transnational Religious and Social Dynamics in Africa and the New African Diaspora Edited by Afe Adogame and James V. Spickard LEIDEN • BOSTON 2010 Th is book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Religion crossing boundaries : transnational religious and social dynamics in Africa and the new African diaspora / edited by Afe Adogame and James V. Spickard. p. cm. -- (Religion and the social order, ISSN 1061-5210 ; v. 18) Includes bibliographical references. ISBN 978-90-04-18730-6 (hardback : alk. paper) 1. Blacks--Africa--Religion. 2. Blacks--Religion. 3. African diaspora. 4. Globalization--Religious aspects. I. Adogame, Afeosemime U. (Afeosemime Unuose), 1964- II. Spickard, James V. III. Title. IV. Series. BL2400.R3685 2010 200.89'96--dc22 2010023735 ISSN 1061-5210 ISBN 978 90 04 18730 6 Copyright 2010 by Koninklijke Brill NV, Leiden, Th e Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to Th e Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. -
Coup D'etat Events, 1946-2012
COUP D’ÉTAT EVENTS, 1946-2018 CODEBOOK Monty G. Marshall and Donna Ramsey Marshall Center for Systemic Peace July 25, 2019 Overview: This data list compiles basic descriptive information on all coups d’état occurring in countries reaching a population greater than 500,000 during the period 1946-2018. For purposes of this compilation, a coup d’état is defined as a forceful seizure of executive authority and office by a dissident/opposition faction within the country’s ruling or political elites that results in a substantial change in the executive leadership and the policies of the prior regime (although not necessarily in the nature of regime authority or mode of governance). Social revolutions, victories by oppositional forces in civil wars, and popular uprisings, while they may lead to substantial changes in central authority, are not considered coups d’état. Voluntary transfers of executive authority or transfers of office due to the death or incapacitance of a ruling executive are, likewise, not considered coups d’état. The forcible ouster of a regime accomplished by, or with the crucial support of, invading foreign forces is not here considered a coup d’état. The dataset includes four types of coup events: successful coups, attempted (failed) coups, coup plots, and alleged coup plots. In order for a coup to be considered “successful” effective authority must be exercised by new executive for at least one month. We are confident that the list of successful coups is comprehensive. Our confidence in the comprehensiveness of the coup lists diminishes across the remaining three categories: good coverage (reporting) of attempted coups and more questionable quality of coverage/reporting of coup plots (“discovered” and alleged). -
Overview Print Page Close Window
World Directory of Minorities Africa MRG Directory –> Senegal –> Senegal Overview Print Page Close Window Senegal Overview Environment Peoples History Governance Current state of minorities and indigenous peoples Environment Senegal, continental Africa's western-most country, has a 600-kilometre long coastline on the Atlantic Ocean. It borders Guinea-Bissau and Guinea in the south, Mali in the east, and Mauritania in the north. The thin sliver of The Gambia follows the river of the same name, nearly dividing Senegal the northern two-thirds of Senegal from its southern third. Tropical forests and mangroves in southern Senegal transition to savanna grasslands and then arid Sahel in the north. Senegal is an exporter of peanuts and other agricultural products, and has some mineral resources, notably phosphates. Peoples Main languages: French (official), Wolof, Serer, Pulaar, Diola (Jola), Mandinka, Soninké. Main religions: Islam (94%), Christianity, mostly Roman Catholicism (4%), traditional beliefs (2%). Main minority groups: Peulh and Toucouleur 3 million (23.8%), Serer 1.8 million (14.7%), Diola (Jola) 463,000 (3.7%), Mandinka 375,000 (3%), Soninke 137,500 (1.1%), European and Lebanese 125,000 (1%), other 1.2 million (9.4%). [Note: Data on religious demography comes from US CIRF, 2007. Data on ethnicity comes from the CIA World Factbook, 2007, with exception of that for Bassari, which comes from Ethnologue, 2002. Percentages are converted to numbers using the CIA's 2007 estimate for total population: 12.5 million.] The majority ethnic group is the Wolof, comprising nearly 44 per cent of the total population. Although French is the official language, it is generally only spoken by the educated elite.