L'Islam ne se vend plus: The Islamic reform movement and the State in Senegal
Islamic reform groups, (...) are often denounced (...) as fundamentalist extremists. (...) However, the case of Senegal illustrates that Islamic reform and opposition movements can be integrated into the social and political structure of a society and thus develop in a rather peaceful way. In Senega...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2000
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| In: |
Journal of religion in Africa
Year: 2000, Volume: 30, Issue: 2, Pages: 168-190 |
| Further subjects: | B
Association
B Islam B Senegal B State B Reform movement B Religious community B Islam and politics B Religious organization |
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| 245 | 1 | 2 | |a L'Islam ne se vend plus |b The Islamic reform movement and the State in Senegal |
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| 520 | |a Islamic reform groups, (...) are often denounced (...) as fundamentalist extremists. (...) However, the case of Senegal illustrates that Islamic reform and opposition movements can be integrated into the social and political structure of a society and thus develop in a rather peaceful way. In Senegal, the first generation of Islamic reformers developed in the early 1950s in the context of the struggle against French colonialism. This Islamic reform movement, (...) was called the Ittihad ath-Thaqafi al-Islami (ITI, Islamic Cultural Union, in French "Union Culturelle Musulmane", UCM). After 1957, this organization became increasingly integrated into the political structures of the country (...). In the 1980s, (...) new Islamic reform groups, in particular the Jama'at 'Ibad ar-Rahman (The Society of the Servants of the Merciful), have gained considerable public attention and attained social influence (...). In the 1990s, in the face of extensive economic problems and against the background of a Senegalese governmental policy which was again aimed at integrating the Islamic reform and opposition groups into the political system of the country, the attractiveness of the political face of Islam was to suffer severely. (...) the Islamic opposition groups were to a considerable extent forced to abandon much of their religious propaganda and to start coming to terms with the real social and economic problems of the country. As a consequence, the Islamic opposition groups have come increasingly closer to the political opposition movements in their public discourse, whereas religious issues have lost much of their impact and attraction: 'Islam doesn't sell any more'. (...) (J Relig Afr/DÜI) | ||
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