Senegal 2020 International Religious Freedom Report
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The Prophet Muhammad Reincarnated and His Son, Jesus: Re-Centering Islam Among the Layenne of Senegal
Journal of Historical Geography 42 (2013) 24e35 Contents lists available at ScienceDirect Journal of Historical Geography journal homepage: www.elsevier.com/locate/jhg The Prophet Muhammad reincarnated and his son, Jesus: re-centering Islam among the Layenne of Senegal John Glover Department of History, University of Redlands, 1200 East Colton Avenue, PO Box 3080, Redlands, CA 92373-0999, USA Abstract This article explores how the Layenne of Senegal have employed the historical geography of the Cap Vert peninsula as an archive to effectively re-center the Islamic world away from Arabia to the coast of West Africa. Annual pilgrimages to Layenne religious sites and shrines that serve as lieux de mémoire provide ‘foyers’ on which contemporary collective and individual identities are contemplated with regard to Layenne perceptions of the past. The Layenne historical imagination is tied to the geographic space that constitutes Cap Vert in a symbiotic relationship by which history gives meaning to place and vice versa. While the rituals practiced at the Layenne places of memory revolve around the hagiography of their founder, Seydina Limamou Laye, who claimed to be the Mahdi and the reincarnation of the Prophet Muhammad, the Layenne have also appropriated sites and symbols associated with French colonization and a post-colonial Senegal into a vibrant and fluid conception of modernity that is simultaneously indigenous and global. Ó 2013 Elsevier Ltd. All rights reserved. Keywords: Islam; Senegal; Layenne; Cap Vert; French West Africa; Sites of memory In 1884, a Lebu fisherman on the Cap Vert peninsula in the French colonial officials, and he was briefly imprisoned by the French in 1887 colony of Senegal announced that he was the long-awaited Mahdi, or due to fears, later proven unfounded, that he was gathering arms for the renewer of Islam that would appear at the end of time, and also an anti-colonial jihad. -
Road Travel Report: Senegal
ROAD TRAVEL REPORT: SENEGAL KNOW BEFORE YOU GO… Road crashes are the greatest danger to travelers in Dakar, especially at night. Traffic seems chaotic to many U.S. drivers, especially in Dakar. Driving defensively is strongly recommended. Be alert for cyclists, motorcyclists, pedestrians, livestock and animal-drawn carts in both urban and rural areas. The government is gradually upgrading existing roads and constructing new roads. Road crashes are one of the leading causes of injury and An average of 9,600 road crashes involving injury to death in Senegal. persons occur annually, almost half of which take place in urban areas. There are 42.7 fatalities per 10,000 vehicles in Senegal, compared to 1.9 in the United States and 1.4 in the United Kingdom. ROAD REALITIES DRIVER BEHAVIORS There are 15,000 km of roads in Senegal, of which 4, Drivers often drive aggressively, speed, tailgate, make 555 km are paved. About 28% of paved roads are in fair unexpected maneuvers, disregard road markings and to good condition. pass recklessly even in the face of oncoming traffic. Most roads are two-lane, narrow and lack shoulders. Many drivers do not obey road signs, traffic signals, or Paved roads linking major cities are generally in fair to other traffic rules. good condition for daytime travel. Night travel is risky Drivers commonly try to fit two or more lanes of traffic due to inadequate lighting, variable road conditions and into one lane. the many pedestrians and non-motorized vehicles sharing the roads. Drivers commonly drive on wider sidewalks. Be alert for motorcyclists and moped riders on narrow Secondary roads may be in poor condition, especially sidewalks. -
MYSTIC LEADER ©Christian Bobst Village of Keur Ndiaye Lo
SENEGAL MYSTIC LEADER ©Christian Bobst Village of Keur Ndiaye Lo. Disciples of the Baye Fall Dahira of Cheikh Seye Baye perform a religious ceremony, drumming, dancing and singing prayers. While in other countries fundamentalists may prohibit music, it is an integral part of the religious practice in Sufism. Sufism is a form of Islam practiced by the majority of the population of Senegal, where 95% of the country’s inhabitants are Muslim Based on the teachings of religious leader Amadou Bamba, who lived from the mid 19th century to the early 20th, Sufism preaches pacifism and the goal of attaining unity with God According to analysts of international politics, Sufism’s pacifist tradition is a factor that has helped Senegal avoid becoming a theatre of Islamist terror attacks Sufism also teaches tolerance. The role of women is valued, so much so that within a confraternity it is possible for a woman to become a spiritual leader, with the title of Muqaddam Sufism is not without its critics, who in the past have accused the Marabouts of taking advantage of their followers and of mafia-like practices, in addition to being responsible for the backwardness of the Senegalese economy In the courtyard of Cheikh Abdou Karim Mbacké’s palace, many expensive cars are parked. They are said to be gifts of his followers, among whom there are many rich Senegalese businessmen who live abroad. The Marabouts rank among the most influential men in Senegal: their followers see the wealth of thei religious leaders as a proof of their power and of their proximity to God. -
Water Woes in Senegal's Holy City
News Water woes in Senegal’s holy city With the annual festival of the Great Magal just weeks away, administrators in Touba – Senegal’s second city – are gearing up for a massive influx of people and the disease they may bring with them. Felicity Thompson reports. You can be too popular. The residents Touba because the founder and saint, without sanitation or water systems,” of the west-central Senegalese city of Cheikh Amadou Bamba, owned the he says. “Women walk at least one kilo- Touba, situated some 200 km from land and founded his holy city,” ex- metre to find water.” Meanwhile septic the capital Dakar, know all about that plains Dr Masserigne Ndiaye, Medical tanks are a rarity. “They are too costly problem, having seen their “village” Director of the Diourbel region, where for most people,” Faye says. “It costs swell from 5000 people in the mid- Touba is located. The water is free for about US$ 340 (150 000 FCFA) for a 1960s to around 700 000 today. Indeed the same reason. septic tank and about US$ 115 (50 000 officially Touba is still a “village”, under It was the free land and water FCFA) for a toilet.” the management of a rural department, part of the package that got the Even in the heart of the city, waste but in reality it is a major conurbation attention of 24-year-old Ali Nguer disposal is a huge issue. “There is no with some big city problems. who now lives with his family in the sewage system,” says Ndiaye, explain- Touba was founded by Cheikh Omoul Khoura neighbourhood about ing the basic problem. -
The Judgement of God. Migration Aspirations and Sufi-Islam in Urban Senegal
PhiN-Beiheft 18/2019: 284 Sebastian Prothmann (Bamako) Ndogalu Yàlla – The Judgement of God. Migration Aspirations and Sufi-Islam in Urban Senegal Based on ethnographic research in Pikine, an urban area within the Dakar region, I argue that theistic predetermination plays a pivotal role in migration aspirations of young men in urban Senegal. At- tainments within this religious popular belief such as successful migration or material wealth are believed to depend on wërsëg (luck) predetermined by one's fate (Ndogalu Yàlla). Likewise, the phenomenon of irregular migration from Senegal to Europe is similarly perceived: 'Barça wala Bar- sakh' (Barcelona or die) is what young people in coastal Senegal used to call this form of migration. However, I will show that young men handle their fate proactively, as they accept the risks and uncertainties of migration at all costs. With their courageous behaviour and fearless acceptance of even life-threatening obstacles during irregular migration, young men show determination to chal- lenge their destiny while trying to positively define and strengthen both their masculine and their religious identities. Introduction When I visited Pikine and Dakar in 2010 for the first time, I was astonished by the proliferation of religious symbols throughout the public space. Mural paintings and sophisticated colourful glass paintings, so-called suweer, with portraits of famous religious persons, particularly Cheikh Amadou Bamba,1 Cheikh Ibrahima Fall,2 El Hadj Malick Sy,3 Ibrāhīm Niass4 or other important sheikhs, have sprouted all over the town. The noteworthy proliferation of iconic Sufi representations is significant for their status as well as to their infiltration and penetration in urban Senegalese 1 Cheikh Amadou Bamba, often called Sériñ Tuubaa (Cheikh of Touba), was the founder of the Murid brotherhood. -
Les Exils De Cheikh Bamba Au Gabon Et En Mauritanie (1895 - 1907)
LES EXILS DE CHEIKH BAMBA AU GABON ET EN MAURITANIE (1895 - 1907) MBAYE GUEYE Maître de Conférences, Département d’Histoire Faculté des Lettres & Sciences Humaines, Dakar Paru dans les Annales de la Faculté des Lettres et Sciences Humaines, 1995, 25 : 41-57 Du XVIe au milieu du XIXe siècle les sociétés sénégalaises étaient frappées par une profonde crise consécutive à la traite négrière devenue la préoccupation majeure des autorités. Aux escarmouches succédaient les expéditions de grande envergure entraînant à leur suite des pillages, des vols, des viols. De partout montaient vers le ciel les gémissements des victimes. Cette atmosphère irrespirable de violence mit la société dans une sorte de vide spirituel et moral. Là où la religion traditionnelle était prépondérante comme en pays sérère aucune réponse adéquate n'était trouvée à l'inquiétude du lendemain en raison même de l'étroitesse de ses horizons. Toutefois il en était autrement dans les zones d'implantation des musulmans. Refusant de subir les caprices de l'aristocratie dirigeante, les musulmans prenaient souvent les armes pour abattre les régimes despotiques qui, à leurs yeux, avaient perdu toute légitimité. Ils décidèrent de remodeler la société en recourant aux provisions de la loi islamique. 1. LE CONTEXTE HISTORIQUE Vers la fin du XVIIIe siècle, ils connurent quelques succès. En 1776 la Révolution théocratique triomphait au Fouta-Toro. Les échecs constatés au Kajoor et au Bawol ne les dissuadèrent pas de reprendre la lutte au XIXe siècle. /p. 41/ Le Waalo connut en 1825 un soulèvement maraboutique qui fut sans lendemain. En 1859 les marabouts du Ndiambour ne furent guère plus heureux dans leur tentative de renverser la royauté. -
Making Room Vs. Creating Space Senegalese Traders on the Road in Europe and America
Revised and Expanded MAKING ROOM VS. CREATING SPACE SENEGALESE TRADERS ON THE ROAD IN EUROPE AND AMERICA victoria Ebin ORSTOM, Dakar DRAFT COPY NOT FOR CITATION Introduction In this paper l will explore how Senegalese traders, who belong to the Mouride brotherhood, make claims on and use space during their travels in Europe and America. During the past ten years, this brotherhood which has its origins in rural Senegal has become what Cohen has called a "trading diaspora" (1971). Constantly traveling in search of new goods and clients, Mouride traders generally have neither time nor resources to transform their living quarters in any radical way. We shall explore just how they impose an identity on their surroundings. Like the puzzle about a tree falling in the forest, if no one is there to hear it, does it make a noise? If there are no Mourides in a room, is the room, in any definable way, Mouride ? Mouride History : The brotherhood was founded by a local holy man, Cheikh Amadu Bamba (1853-1927), who attracted a following of landless farmers, as weIl as former rulers. Viewed by the French as a dangerous resistance leader, Amadu Bamba was repeatedly sent into exile which only served to enhance his popularity. Upon each return, he was greeted by increasingly large and devoted crowds (1) . Cheikh Amadu Bamba gave the name Touba ("finest, sweetest") to the village whicheventually became the capital of Mouridism (Cruise O'Brien 1971:47). In the early 1890's, he had a prophetie revelation at the site where the mosque of Touba was later built (cruise O'Brien 1971:41). -
Emerging Powers in Africa
EMERGING POWERS IN AFRICA KEY DRIVERS, DIFFERING INTERESTS, AND FUTURE PERSPECTIVES Authors: Khalid Chegraoui, Rida Lyammouri & Maha Skah EMERGING POWERS IN AFRICA KEY DRIVERS, DIFFERING INTERESTS, AND FUTURE PERSPECTIVES Authors: Khalid Chegraoui, Rida Lyammouri & Maha Skah Table of Contents Introduction 5 Russia in Africa 7 Turkey’s expanding footprint in Africa 14 Israel in Africa 21 Gulf countries in Africa 32 Conclusion 46 Emerging powers in Africa: key drivers, differing interests, and future perspectives Introduction The COVID-19 pandemic has been characterized by a shifting balance of power, with some analysts even predicting a new international order in the making. Emerging powers are contributing to the changing power dynamics by competing to increase the influence they have in political, economic, and security spheres. Africa is one of the key spaces where such strategic efforts have been taking place. In such a context, this paper assesses key drivers of emerging powers’ growing engagement in Africa, makes some comparisons of the roles they have played during the pandemic, and discusses how this may affect their future relationships with African countries. More specifically, the paper explores how Russia, Turkey, Israel, Saudi Arabia, the UAE, Qatar, and Iran have sought to establish relations and advance their interests throughout the African continent. Scope and delimitation of the study There is no standard definition of what can be considered an ‘emerging power’. The list of states considered as “emerging powers” is the source of contention and differs depending on the research topic1. Overall, the term indicates a recognition of the increasing presence of some countries in global affairs. -
The World's 500 Most Influential Muslims, 2021
PERSONS • OF THE YEAR • The Muslim500 THE WORLD’S 500 MOST INFLUENTIAL MUSLIMS • 2021 • B The Muslim500 THE WORLD’S 500 MOST INFLUENTIAL MUSLIMS • 2021 • i The Muslim 500: The World’s 500 Most Influential Chief Editor: Prof S Abdallah Schleifer Muslims, 2021 Editor: Dr Tarek Elgawhary ISBN: print: 978-9957-635-57-2 Managing Editor: Mr Aftab Ahmed e-book: 978-9957-635-56-5 Editorial Board: Dr Minwer Al-Meheid, Mr Moustafa Jordan National Library Elqabbany, and Ms Zeinab Asfour Deposit No: 2020/10/4503 Researchers: Lamya Al-Khraisha, Moustafa Elqabbany, © 2020 The Royal Islamic Strategic Studies Centre Zeinab Asfour, Noora Chahine, and M AbdulJaleal Nasreddin 20 Sa’ed Bino Road, Dabuq PO BOX 950361 Typeset by: Haji M AbdulJaleal Nasreddin Amman 11195, JORDAN www.rissc.jo All rights reserved. No part of this book may be repro- duced or utilised in any form or by any means, electronic or mechanic, including photocopying or recording or by any information storage and retrieval system, without the prior written permission of the publisher. Views expressed in The Muslim 500 do not necessarily reflect those of RISSC or its advisory board. Set in Garamond Premiere Pro Printed in The Hashemite Kingdom of Jordan Calligraphy used throughout the book provided courte- sy of www.FreeIslamicCalligraphy.com Title page Bismilla by Mothana Al-Obaydi MABDA • Contents • INTRODUCTION 1 Persons of the Year - 2021 5 A Selected Surveyof the Muslim World 7 COVID-19 Special Report: Covid-19 Comparing International Policy Effectiveness 25 THE HOUSE OF ISLAM 49 THE -
Searching for the Origin(Al) on the Photographic Portrait of the Mouride Sufi Saint Amadou Bamba À La Recherche De L’Origin(Al)
Cahiers d’études africaines 230 | 2018 Photographies contestataires, usages contestés Searching for the Origin(al) On the Photographic Portrait of the Mouride Sufi Saint Amadou Bamba À la recherche de l’Origin(al). Le portrait photographique du Mouride saint sufi Amadou Bamba. Giulia Paoletti Electronic version URL: http://journals.openedition.org/etudesafricaines/22096 DOI: 10.4000/etudesafricaines.22096 ISSN: 1777-5353 Publisher Éditions de l’EHESS Printed version Date of publication: 1 June 2018 Number of pages: 323-348 ISBN: 978-2-7132-2742-4 ISSN: 0008-0055 Electronic reference Giulia Paoletti, “Searching for the Origin(al)”, Cahiers d’études africaines [Online], 230 | 2018, Online since 01 June 2020, connection on 06 January 2021. URL: http://journals.openedition.org/ etudesafricaines/22096 ; DOI: https://doi.org/10.4000/etudesafricaines.22096 © Cahiers d’Études africaines Giulia Paoletti Searching for the Origin(al) On the Photographic Portrait of the Mouride Sufi Saint Amadou Bamba* The portrait of Amadou Bamba1—the founder and leader of the Mouride Sufi brotherhood2 from 1883 to 1927—is possibly the most popular and widely reproduced image in the history of art and photography in Senegal. It can be found virtually everywhere across Senegal and its diaspora, from Dakar to New York, from Touba to Beijing. Replicated in a variety of mediums, it resurfaces in unsuspecting and improbable spaces: taxis, street walls, home interiors, barbershops, art galleries and elsewhere. This single black and white photograph is ubiquitous, continuously copied and visually quoted. The dis- semination of this image makes it the perfect example of the reproducibility of photography,3 one of its signature features that unsettles any preoccupation * For valuable comments on earlier versions of this article, I would like to thank S. -
Baay Fall Sufi Da'iras
Baay Fall Sufi Da’iras Voicing Identity Through Acoustic Communities Julia Morris ALL PHOTOS BY THE AUTHOR EXCEPT WHERE OTHERWISE NOTED nder the flickering glow of the street lamps right as she incorporates ouza into the dance, one of the hottest of a Dakar banlieu, the da’ira (religious asso- styles on the Dakar scene.3 ciation) of Baay Fall1 spiritual guide Sëriñ Another taalibe takes over as the lead vocalist. “Jërejëff Bamba” Saliou Fall2 begins to gather. The interlocking (“Thank you Bamba”), shouts a taalibe; “Waaw, Mame Cheikh rhythms of the xiin drums sound through the Ibra Fall” (“Yes, Mame Cheikh Ibra Fall”) interjects another. A night, calling Baay Fall Sufi disciples or taal- group rap begins, “Who loves Sëriñ Saliou Fall? Put your hands ibes to come together and sing their faith. A speaker dangles from in the air!” Sëriñ Saliou stands up and begins to dance to the Ua tree branch, emitting a scratchy whir, through which a woman’s syncopated drumbeats and hypnotic rhythms of the dhikrs, arms voice reverberates, chanting the sacred Baay Fall dhikr (religious waving in the air. The Yaay Fall go wild, rushing up to dance chant of remembrance) Sam Fall, giving thanks to Allah. The by his side. Two groups take shape: men and women sepa- dhikr vocalist, the dhikrkatt, moves smoothly between chants, rately dancing in a fever of religious song. Fists hit the air. The with the xiin drum ensemble altering their rhythmic accompa- melodic repetition creates a hypnotic effect. In the glow of the niment accordingly. As the soloist’s voice weaves melodic lines streetlights, the frenzied movement of bodies, the soundscape in praise of Allah and Cheikh Amadou Bamba—the founder of of drum and song, taalibes become more and more a part of the the Mouride Sufi brotherhood—she clutches multiple mobiles in religious groove (Fig. -
DAKAR, SENEGAL Onboard: 1800 Monday, October 24
Arrive: 0800 Friday, October 21 DAKAR, SENEGAL Onboard: 1800 Monday, October 24 Brief Overview: French-speaking Dakar, Senegal is the western-most city in all of Africa. As the capital and largest city in Senegal, Dakar is located on the Cape Verde peninsula on the Atlantic. Dakar has maintained remnants of its French colonial past, and has much to offer both geographically and culturally. Travel north to the city of Saint Louis (DAK 301-201 Saint Louis & Touba) and enjoy the famous “tchay bon djenn” hosted by a local family and Senegalese wrestling. Take a trip in a Pirogue to Ngor Island where surfers and locals meet. Visit the Pink Lake to see and learn from local salt harvesters. Discover the history of the Dakar slave trade with a visit to Goree Island (DAK 101 Goree Island), one of the major slave trading posts from the mid-1500s to the mid-1800s, where millions of enslaved men, women and children made their way through the “door of no return.” Touba (DAK 107-301 Holy City of Touba & Thies Market), a city just a few hours inland from Dakar, is home to Africa’s second-largest mosque. Don’t leave Senegal without exploring one of the many outdoor markets (DAK 109-202 Sandaga market) with local crafts (DAK 105-301 Dakar Art Workshop) and traditional jewelry made by the native Fulani Senegalese tribe. Check out this great video on the Documentary Photography field lab from the 2015 Voyage! Highlights: Cultural Highlights: Art and Architecture: Every day: DAK 104-101/201/301/401 Pink Lake Retba & Day 2: DAK 112-201 African Renaissance,