Religion and beliefs occupy an important place in the daily life of
the nation of
Religious freedom is protected in
* 1 Major religions in
* 2 Youth religiosity in
* 2.1 Changes in religiosity
* 3 See also * 4 References * 5 Further reading
MAJOR RELIGIONS IN SENEGAL
About 92% of the Senegalese population is Muslim, and this population
The Layenes are a Muslim brotherhood based in Mahdism. This group originated in Yoff, a Lebou village that has become a commune d\'arondissement of Dakar. The founder is Seydina Limamou Laye . He began his prédication May 24, 1883, at the age of 40, presenting himself as the Imam of “Bien Guidés” or “imamoul Mahdi.” He taught and preached religious law and worship “clean and sincere,” removed from the traditions that he judged were not conforming to Islam.
Tijanism (Tarîqah Tijâniyyah) is the most important Sufi brotherhood in Senegal. In Senegal, the principal holy city of Tijanism is Tivouane , the home of marabout Malick Sy (d. 1922). Sy left a legacy of pacifist teachings. Il y a aussi Sokone Avec El Hadji Amadou Déme (1895-1973). Kaolack is another important city, for being the seat of marabout Baye Niass (1900-1975) who also taught a pacifist message. The first propagators were Oumar Tall who tried to lead a holy war (1852-1864) against the French and Mouhammadoul Hâmet BA. After the 2002 general census of the Senegalese population, the followers of Tijianism constitute around 60% of all Senegalese, making it the most represented brotherhood in the country.
Primarily found in the south of Senegal, in the
Christians are largely of Serer heritage. They are also found in the
large cities of Senegal, such as
Animist practices are respected and many Senegalese maintain ancestral knowledge that is very strong. Senegalese hold several ancient beliefs, such as small efforts of ‘thanks’ or demands, such as protection from water. They also place great importance on the Baobab tree , which is known as the “House of the Spirits.”
YOUTH RELIGIOSITY IN SENEGAL
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Religion is an integral part of daily life in Senegal, and this occurs very differently for adults and youths. Though many standard practices such as the celebration of large Senegalese religious holidays like Tabaski maintain importance for Senegalese people of all generations, other practices such as daily prayer and abstinence from drinking and drugs take on different roles for Senegalese youth than for their parents. But along with youths who have liberalized their understanding of religion, there are many Senegalese youth who have made changes of a more fundamentalist nature. Many Senegalese youth are reinstating earlier understandings of Islam, in many instances incorporating religion into their lives to a greater extent than that of their parents.
CHANGES IN RELIGIOSITY
A notable sign of changing generational levels of religiosity is how
youth have changed their interactions with the national political
system. On one hand, an increase in religiosity of Senegalese youth
has caused them to promote an increased level of religious involvement
in political decision-making. Conversely, many youth-led political
movements are associated with groups of young people who tend to
deviate from the religious expectations of their parents, partaking in
alcohol consumption as well as elements of hip hop culture . For
example, the Y\'en a Marre (“Fed Up”) movement that developed in
January 2011 in response to the government inefficiency and youth
On the other hand, many Senegalese youth movements have centered on increasing the role of religion in political systems, particularly at the university level. Many student organizations have been created to attempt to promote these traditional values to Senegalese public life and politics. These groups include the Hizbut-Tarqiyyah, and the Association Musulmane des Etudiants d’Afrique Noire (AMEAN). Throughout the 1960s and 70s this upturn in religiosity was seen through the building of new mosques, and an increase in attention on Islamic organizations and news publications.
These movements have many sources of inspiration, some local and some
international. Scholars have claimed that it is sometimes a lack of
access to resources that drive youth to use religion as a source of
empowerment, as well as a justification for violence in certain
instances. However, in
The existing literature about youth religiosity and politics in West Africa focuses on males, since they tend to dominate roles of religious authority in Muslim structures. This bias makes it even more difficult to make any generalizations about youth religiosity, since it would frequently be disregarding the sentiments of a large portion of the population. But it is apparent that religion serves a very different function for youth of this generation than it did for the previous one, in a pattern that was certainly passed down from the one before.
* ^ http://www.africaguide.com/country/senegal/culture.htm
* ^ https://www.state.gov/j/drl/rls/irf/2011/af/192751.htm
* ^ "The World\'s Muslims: Unity and Diversity" (PDF). Pew Forum on
Religious & Public life. August 9, 2012. Retrieved June 2, 2014.
* ^ A B Loimeier, Roman (2000). "L'
* Cox, Pamela; Kessler, Richard. "\'Après Senghor\'--A Socialist Senegal?" African Affairs, Vol. 79, No. 316 (July 1980), pp. 327–342 * "La tolérance religieuse, reflet de l'aspiration d'une nation à la démocratie : dans la vie et l'œuvre de quatre auteurs sénégalais : Birago Diop, Cheikh Anta Diop, Léopold S. Senghor, Abdoulaye Sadje," Fondation Konrad Adenauer, 2007, 65 p. * Markovitz, Irving Leonard. "Traditional Social Structure, the Islamic Brotherhoods, and Political Development in Senegal." The Journal of Modern African Studies 8.01 (1970): 73. Print.
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