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Marco Di Liddo Jihadismo E Identità Etnica Fulani. Analisi Del Rapporto Tra CENTRO ALTI STUDI CENTRO MILITARE PER LA DIFESA DI STUDI STRATEGICI Marco Di Liddo Jihadismo e identità etnica fulani. Analisi del rapporto tra mobilitazione jihadista nel Sahel e le istanze indipendentistiche fulani in ottica transazionale (Codice AO-CC-03) Il Centro Militare di Studi Strategici (Ce.Mi.S.S.), costituito nel 1987 e situato presso Palazzo Salviati a Roma, è diretto da un Generale di Divisione (Direttore), o Ufficiale di grado equivalente, ed è strutturato su due Dipartimenti (Monitoraggio Strategico - Ricerche) ed un Ufficio Relazioni Esterne. Le attività sono regolate dal Decreto del Ministro della Difesa del 21 dicembre 2012. Il Ce.Mi.S.S. svolge attività di studio e ricerca a carattere strategico-politico-militare, per le esigenze del Ministero della Difesa, contribuendo allo sviluppo della cultura e della conoscenza, a favore della collettività nazionale. Le attività condotte dal Ce.Mi.S.S. sono dirette allo studio di fenomeni di natura politica, economica, sociale, culturale, militare e dell'effetto dell'introduzione di nuove tecnologie, ovvero dei fenomeni che determinano apprezzabili cambiamenti dello scenario di sicurezza. Il livello di analisi è prioritariamente quello strategico. Per lo svolgimento delle attività di studio e ricerca, il Ce.Mi.S.S. impegna: a) di personale militare e civile del Ministero della Difesa, in possesso di idonea esperienza e qualifica professionale, all'uopo assegnato al Centro, anche mediante distacchi temporanei, sulla base di quanto disposto annualmente dal Capo di Stato Maggiore dalla Difesa, d'intesa con il Segretario Generale della difesa/Direttore Nazionale degli Armamenti per l'impiego del personale civile; b) collaboratori non appartenenti all'amministrazione pubblica, (selezionati in conformità alle vigenti disposizioni fra gli esperti di comprovata specializzazione). Per lo sviluppo della cultura e della conoscenza di temi di interesse della Difesa, il Ce.Mi.S.S. instaura collaborazioni con le Università, gli istituti o Centri di Ricerca, italiani o esteri e rende pubblici gli studi di maggiore interesse. Il Ministro della Difesa, sentiti il Capo di Stato Maggiore dalla Difesa, d'intesa con il Segretario Generale della difesa/Direttore Nazionale degli Armamenti, per gli argomenti di rispettivo interesse, emana le direttive in merito alle attività di ricerca strategica, stabilendo le lenee guida per l'attività di analisi e di collaborazione con le istituzioni omologhe e definendo i temi di studio da assegnare al Ce.Mi.S.S.. I ricercatori sono lasciati completamente liberi di esprimere il proprio pensiero sugli argomenti trattati, il contenuto degli studi pubblicati riflette esclusivamente il pensiero dei singoli autori, e non quello del Ministero della Difesa né delle eventuali Istituzioni militari e/o civili alle quali i Ricercatori stessi appartengono. CENTRO ALTI STUDI CENTRO MILITARE PER LA DIFESA DI STUDI STRATEGICI Marco Di Liddo Jihadismo e identità etnica fulani. Analisi del rapporto tra mobilitazione jihadista nel Sahel e le istanze indipendentistiche fulani in ottica transazionale (Codice AO-CC-03) Jihadismo e identità etnica fulani. Analisi del rapporto tra mobilitazione jihadista nel Sahel e le istanze indipendentistiche fulani in ottica transazionale NOTA DI SALVAGUARDIA Quanto contenuto in questo volume riflette esclusivamente il pensiero dell’autore, e non quello del Ministero della Difesa né delle eventuali Istituzioni militari e/o civili alle quali l’autore stesso appartiene. NOTE Le analisi sono sviluppate utilizzando informazioni disponibili su fonti aperte. Questo volume è stato curato dal Centro Militare di Studi Strategici Direttore f.f. Col. AArnn (Pil.) Marco Francesco D’ASTA Vice Direttore - Capo Dipartimento Ricerche Col. c.(li.) s.SM Andrea CARRINO Progetto grafico Massimo Bilotta - Roberto Bagnato Autore Marco Di Liddo Stampato dalla tipografia del Centro Alti Studi per la Difesa Centro Militare di Studi Strategici Dipartimento Ricerche Palazzo Salviati Piazza della Rovere, 83 - 00165 – Roma tel. 06 4691 3205 - fax 06 6879779 e-mail [email protected] chiusa a ottobre 2019 ISBN 978-88-31203-24-1 INDICE Sommario 6 Abstract 8 Acronimi 10 Introduzione 11 I Le vulnerabilità del mosaico saheliano 14 II Il popolo Fulani: storia, cultura, politica e società 20 II.I Storia 20 II.I.I Dalle origini all’Alto Medioevo 20 II.I.II L’islamizzazione e la diffusione nel Sahel 23 II.I.III I Jihad Fulani: ascesa e caduta degli emirati 25 II.II.IV L’epoca coloniale e post-coloniale 32 II.II Cenni etnologici, lingua e distribuzione geografica 36 II.III Organizzazione sociale, cultura e codice morale 38 II.IV Attività economiche, ruolo e percezione politica 40 III La proliferazione jihadista nel Sahel 45 III.I Dal Nord Africa al Sahel 45 III.II L’esplosione dell’insurrezione jihadista nel 2010 – 2012 47 III.III i principali gruppi jihadisti del Sahel 49 IV I Fulani e il jihadismo 53 IV.I Le ragioni della radicalizzazione dei Fulani 53 IV.II I principali movimenti jihadisti a partecipazione Fulani 57 Conclusioni e tendenze evolutive 70 Bibliografia 76 NOTA SUL Ce.Mi.S.S. e NOTA SULL’AUTORE 82 5 Sommario L’obbiettivo di questo lavoro è indagare il rapporto tra l’identità etnica del popolo Fulani1, le sue rivendicazioni politiche e la mobilitazione jihadista2 nel Sahel. Per fare questo, nel primo capitolo, il presente elaborato innanzitutto offre una rapida panoramica su quelle che sono le principali sfide e vulnerabilità economiche, sociali, politiche e securitarie odierne nella regione del Sahel, al fine di descrivere il contesto geopolitico in cui i Fulani vivono e si sviluppano. Infatti, essendo i fattori di radicalizzazione dei Fulani fortemente legati alla precarietà delle condizioni economiche e alle lacune di governance del Sahel, la loro enunciazione, seppur sommaria, appare irrinunciabile. Successivamente, nel secondo capitolo, l’analisi si concentra in una approfondita descrizione della storia del popolo Fulani, delle sue peculiarità economiche, linguistiche, antropologiche e del diverso ruolo politico che assumono in Mali, Nigeria, Niger e Burkina Faso. Infatti, per la definizione dell’identità Fulani, è imprescindibile la conoscenza di tutti i fattori pluridisciplinari che caratterizzano la visione che questo popolo ha di se stesso e che gli altri popoli hanno nei suoi confronti. Inoltre, visto che la propaganda jihadista, in alcuni casi, attinge pienamente alla memoria storica fulani, la sua rievocazione appare funzionale alla comprensione del collegamento tra l’ideologia radicale islamista e il simbolismo condiviso di quel popolo. Nel terzo capitolo sono passati in rassegna i principali gruppi jihadisti del Sahel, evidenziandone la parabola storica e la progressiva crescita di influenza nella regione. Tale approfondimento risulta indispensabile per comprendere tattiche, strategie, modus operandi e narrative utilizzate dai movimenti terroristici per aumentare la propria legittimità sociale e, di conseguenza, il proprio potere sul territorio. L’impianto teorico ed i dati elaborati nei primi tre capitoli conducono all’ultimo che, analizzando le informazioni raccolte, evidenzia i fattori economici, politici, sociali e ideologici alla base della radicalizzazione e all’adesione a movimenti estremisti da parte della comunità fulani. Tale analisi si sviluppa su due livelli: uno generale, che evidenzia i fattori comuni in tutta la regione del Sahel, ed uno particolare che indaga i singoli casi in Mali, Niger, Nigeria e Burkina Faso. 1 Nel presente lavoro, il termine Fulani sarà utilizzato con la lettera maiuscola se riferito al nome proprio del popolo, mentre con la lettera minuscola se usato come aggettivo. 2 Nel presente lavoro, con il termine jihadismo ci si riferisce al jihadismo salafita così definito dalla grande maggioranza della comunità di accademici, analisti ed esperti di terrorismo di matrice islamista. Un gruppo è definito come jihadista salafita quando sottolinea l'importanza di tornare a un Islam "puro", quello dei cosiddetti Salaf, i pii antenati. In secondo luogo, il gruppo ritiene che la jihad violenta sia il fard 'ayn (un dovere religioso personale), al pari degli altri obblighi religiosi (elemosina, pellegrinaggio alla Mecca, preghiera rituale, digiuno del Ramadan e professione di fede). 6 Infine, nella sezione finale dedicata alle conclusioni, saranno riassunti i punti salienti dell’analisi e saranno tracciate le possibili linee evolutive del fenomeno jihadista fulani. Il reperimento dei dati si è basato sulla ricerca in fonte aperta, attingendo a riviste specializzate, articoli di giornale, documenti ufficiali di governi, organizzazioni internazionali ed ONG. Uno spazio rilevante è stato riservato a pubblicazioni accademiche caratterizzate da ricerche sociologiche dedicate ai Fulani ed effettuate con interviste e rilevazioni nei Paesi di interesse. Inoltre, nella selezione delle fonti è stato seguito un criterio di bilanciamento tra autori africani ed autori non africani al fine di equilibrare, per quanto possibile, i diversi punti di vista ed evitare pregiudizi ed altri ostacoli cognitivi e gnoseologici. 7 Abstract The aim of this research is to investigate the relationship between the Fulani people’s ethnic identity, its political claims and the jihadist mobilization in the Sahel. To do this, in the first chapter, this paper firstly gives a quick overview of the main economic, social, political and security challenges and vulnerabilities in today Sahel region, in order to describe the geopolitical context in
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