Les médersas au Burkina

Cissé, Issa

doi:10.3917/kart.kane.1998.01.0101

Cited by 4 publications

(3 citation statements)

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“…Looking at the case of Côte d'Ivoire, Madore & Traoré (2018) persuasively demonstrate how, since the democratisation era of the 1990s, the Ivoirian state used patronage schemes to both coopt and marginalise Islamic associations that had a stake in the management of the hajj. Similar patterns were seen in a diverse set of countries, such as Pakistan (Donnan 1989: 214), Nigeria (Pérouse de Montclos 2017: 281), Burkina Faso (Oubda 2003: 75), Côte d'Ivoire (Cissé 2014; Savadogo 2014; Traoré 2015) as well as Russia (Naganawa 2012: 314; Kane 2015).…”

Section: The State and The Hajj: A Review Of The Literaturementioning

confidence: 58%

The politics of the Hajj organisation in Senegal: security, legitimation and clientelism

Jourde

Brossier²,

Gomez-Perez³

2021

J. Mod. Afr. Stud.

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This article analyses how the state in Senegal has managed the hajj since the liberalisation era in the early 2000s. Although the essence of the hajj is religious, it is also deeply political and requires that the state manages complex relations with pilgrims, religious leaders, private travel agencies, politicians and Saudi authorities. This article argues that three inter-related imperatives structure the conduct of the Senegalese state: a security imperative, a legitimation imperative, and a clientelistic imperative. Security concerns lead the state to monitor and control pilgrims travelling to Mecca. Legitimation is seen in the collaborative relations with Sûfi orders and in the framing of the hajj organisation as a ‘public service’. Finally, given the magnitude of financial and symbolic resources attached to the hajj, clientelistic relations are constitutive of state officials’ actions. Overall, despite the post-2000 liberalisation of the hajj, the state has maintained its role as a gatekeeper, regulator and supervisor.

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Section: The State and The Hajj: A Review Of The Literaturementioning

confidence: 58%

The politics of the Hajj organisation in Senegal: security, legitimation and clientelism

Jourde

Brossier²,

Gomez-Perez³

2021

J. Mod. Afr. Stud.

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“…From there, the movement was introduced in Upper Volta, now Burkina Faso, around 1950, but it only became really visible in the public arena during the 2000s (Cissé 2010). In Benin, the first Ahmadi missionaries arrived from Nigeria in 1960.…”

Section: The Ahmadiyya Muslim Community: a Transnational Muslim Group...mentioning

confidence: 99%

Does Religion Make a Difference?

2020

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Religions are increasingly being regarded as relevant partners in international development cooperation due to their special attributes. However, to date there has been little research into what the special attributes of religious development agencies actually are or how such organisations employ them. What resources do religious NGOs draw on in development cooperation? How do such NGOs differ from other development agencies? Does their engagement make a considerable difference to collaborative development work? Using empirical case studies and theoretical analysis, the contributions in this book address these questions. In doing so, they examine different religions and their collaborative development work in various regions of the world, and chart the most recent changes in religions. With contributions by Jeffrey Haynes, Katherine Marshall, Andreas Heuser, Jens Koehrsen, Dena Freeman, Richard Friedli, Wilhelm Gräb, Ulrich Dehn, Marie Juul Petersen, Claudia Hoffmann, Sinah Theres Kloß, Yonatan N. Gez, Katrin Langewiesche, Suwarto Adi, Ido Benvenisti, Christine Schliesser, Leif H. Seibert, Philipp Öhlmann, Marie-Luise Frost, Adi Maya

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“…In his comparative study on the Sahel, Idrissa (2017) argued that Islam's apolitical character and ‘quiescence’ in Burkina Faso was exceptional. Echoing the works that have highlighted the political subordination and co-optation of Burkinabe Muslim elites (Otayek 1984; 1996; Cissé 1994; Kouanda 1998; Vanvyve 2015; Madore 2016a: 46–55, 70–91), Samson (2018: 292–3) argued that ‘Islam in Burkina Faso is not part of a process of politicization’ and that it has ‘never represented a dissenting force’. Although Islam has become the majority religion, 1 it is the Roman Catholic Church that, through its vast network of schools since the colonial period, has helped retain a virtual monopoly among the ruling elite in the Burkinabe post-colonial state (Otayek 1997; Somé 2001; Bouron 2011).…”

Section: Introductionmentioning

confidence: 99%

Francophone Muslim intellectuals, Islamic associational life and religious authority in Burkina Faso

Madore¹

2020

Africa

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The attention paid to the security threats hanging over Burkina Faso, while legitimate, has overshadowed the underlying transformations in Islamic associational life since the fall of President Blaise Compaoré in October 2014. This major political upheaval had a significant impact on the participation of Muslims in socio-political debates, the relations between generations and, more widely, the bases upon which religious authority is claimed. This article analyses the competition for religious leadership between Islamic actors in the public sphere in Burkina Faso by focusing mainly on francophone ‘Muslim intellectuals’. First, the study shows the gap between the gerontocracy at the helm of the main Islamic associations and the Burkinabe youth, which widened throughout the 1990s and 2000s and came strongly to the fore after the popular uprising of October 2014. Second, taking advantage of the space left vacant by traditional community leaders during the transition process, some young francophone ‘Muslim intellectuals’ actively sought to portray themselves as the vehicles of a ‘civil Islam’ and strove to promote new forms of civic engagement through religion. Other Muslim organizations have also tried to take advantage of the new political context to strengthen their presence in the socio-political arena.

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Les médersas au Burkina

Cited by 4 publications

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The politics of the Hajj organisation in Senegal: security, legitimation and clientelism

The politics of the Hajj organisation in Senegal: security, legitimation and clientelism

Does Religion Make a Difference?

Francophone Muslim intellectuals, Islamic associational life and religious authority in Burkina Faso

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