Pèlerinage musulman et stratégies d'accumulation au Cameroun

Adama, Hamadou

doi:10.3917/afco.231.0119

Cited by 4 publications

(1 citation statement)

References 3 publications

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“…Scholars of the colonial era show that a widespread mechanism of clientelism took the form of ‘sponsoring’ the hajj, by which local elites would exchange their loyalty to the colonial state and would then ‘benefit from the state's calculated patronage’ (Donnan 1989; Mann & Lecocq 2007: 373; Darmadi 2013: 455–6). In colonial Northern Nigeria, for instance, the hajj was seen as a ‘major reward for the “good behaviour” of Northern Emirs’ (Tangban 1991: 242; Lecocq 2012: 201), while in neighbouring colonial Cameroon, French authorities ‘reward[ed] those Muslims that were faithful to the French’ (Adama 2009: 124).…”

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

confidence: 99%

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: 99%

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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Reimagining the Hajj

Bianchi

2017

Social Sciences

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Throughout the Middle East and the Islamic world, political and religious leaders are being pulled into sharpening debates over rival approaches to reforming the Hajj. For at least two decades, Hajj controversies have deepened with rising death tolls among the pilgrims and with soaring complaints about corruption and incompetence against pilgrimage managers in Saudi Arabia and dozens of other countries. Demands for Hajj reform are reaching new peaks after Saudi officials recently revealed stunning details of the scope and magnitude of pilgrim fatalities during the last 14 years. The Saudi data leave little doubt that the quality of care for Hajjis varies enormously depending on several key factors which policy makers and religious leaders must address with greater honesty and determination. Year in and year out, the most vulnerable pilgrim populations are poor people, women, and children from across Africa and Asia as well as foreign workers, refugees, and illegal migrants living in Saudi Arabia. Most of the current proposals for Hajj reform ignore these high-risk groups. Saudi planners focus on promoting year-round pilgrimage to boost tourism revenues and high-end infrastructure. In most other countries, government-run Hajj agencies are busy cutting market-sharing deals with private business cartels and their political patrons. The combined effect of these policies is to weaken what remains of already inadequate regulations that are vital to the protection of all Hajjis. Meanwhile, support is also growing for more sweeping proposals to reimagine and reinvent the Hajj instead of fine-tuning the status quo. Some of these reforms are particularly likely to test the ingenuity and influence of leaders from all backgrounds because they challenge longstanding custom. A few of the most unconventional suggestions include lengthening the Hajj season to several months as well as linking the Hajj to pilgrimages and festivals of other world religions throughout the year.

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Pèleriner, faire du commerce et visiter les lieux saints : Le tourisme religieux sénégalais au Maroc

Lanza¹

2014

anneemaghreb

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Bien que la Tijannyya, comprise comme voie soufie, ne soit pas très pratiquée au Maroc, elle constitue un lien puissant entre ce pays et le Sénégal où plus de la moitié de la population appartient à cette confrérie. Nombre d’adeptes tijanes considèrent le pèlerinage à Fès, ville marocaine abritant le mausolée du fondateur de la confrérie, comme une dévotion aussi importante que le pèlerinage à la Mecque. Ce pèlerinage, qui date de plus d’un siècle, est devenu depuis une dizaine d’année un véritable phénomène de société au Sénégal et un important enjeu commercial et diplomatique pour le Maroc.Cet article se base principalement sur l’ethnographie d’un pèlerinage organisé par une agence de voyages sénégalaise à l’occasion du Laylatoul-Qadr (la « nuit du destin »), en août 2012. Les discours et temporalités qui caractérisent les groupes organisés de pèlerins alimentent des imaginaires dont l’examen révèle une multiplicité de dimensions, notamment sociales, politiques et religieuses.Deux aspects de ce pèlerinage sont abordés. Le premier porte sur les significations et motivations de ces voyages, révélatrices des mutations qui travaillent la société sénégalaise contemporaine (notamment la conception de la famille, de la mort, de la croyance, du loisir, etc.). Le deuxième s’intéresse au rapport entre les imaginaires produits au sein des groupes de pèlerins et les discours et contre-discours sur la nature des liens entre les peuples sénégalais et marocain, qualifiés de « fraternels et d’exceptionnels » par les pouvoirs officiels mais qui sont souvent vécus et rapportés différemment par nombre de Sénégalais résidents au Maroc.

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Pèlerinage musulman et stratégies d'accumulation au Cameroun

Cited by 4 publications

References 3 publications

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

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

Reimagining the Hajj

Pèleriner, faire du commerce et visiter les lieux saints : Le tourisme religieux sénégalais au Maroc

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