Religion and beliefs occupy an important place in the daily life of the nation ofSenegal. The majority of citizens followIslam (mainlySunni Islam). In 2013, 6% of the population followed indigenous beliefs (mainlySerer), while 2% followedChristianity (principally Catholicism).[2]
The constitution provides for freedom of religious beliefs and self-governance by religious groups without outside interference.[3]
According to "CIA World Factbook: Senegal" (2019 estimates),Islam is the predominant religion in the country, practiced by 97.2% of the country's population; theChristian community, at 2.7% of the population, and less than one percent practiceTraditional African religions such asSerer spirituality, the spiritual beliefs of theSerer people.[4][5][6] According to the Berkley Center, "approximately 95 percent of the population is Muslim and the other five percent is primarily Christian or animist."[7] Many scholars including Marloes Janson, of SOAS, University of London, posits that, in Senegal,Gambia, and many African countries where Islam is dominant, Muslim communities tend tosyncretise Islam withTraditional African religions, a term referred to as "African Islam."[8]
About 97% of the Senegalese population is Muslim, and many denominations of this faith are practised. Approximately 1% of the Muslim population practicesAhmadiyya. Though mainstream Muslims see Ahmadis as heretic.[9]Sufism is represented in Senegal by the following brotherhoods: Tijanism, Mouridism, Qadiriyya, and Layenism. More recently, the NabyAllah movement has emerged and constructed the Mosque of the Divinity inOuakam.
TheLayenes are a Muslim brotherhood based in Mahdism. This group originated in Yoff, aLebou village that has become acommune d'arondissement of Dakar. The founder isSeydina 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."[citation needed] He taught and preached religious law and worship "clean and sincere," removed from the traditions that he judged were not conforming to Islam.[citation needed]
Tijanism (Tarîqah Tijâniyyah) is the most important Sufi brotherhood in Senegal. In Senegal, the principal holy city of Tijanism isTivouane, the home of maraboutMalick 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 maraboutBaye Niass (1900-1975) who also taught a pacifist message. The first propagators wereOumar 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.[citation needed]
TheMouride constitute one of the most important brotherhoods in Senegal, and the most important Sufi brotherhood inSub-Saharan Africa. The religious center of Mourides is the city ofTouba, which houses one of the largest mosques in Africa. The founder of the Mouride brotherhood isMarabout Ahmadou Bamba (1853–1927). Each year, the Mourides commemorate the exile of Bamba during Magal, celebrated in the holy city of Touba. Each year, not less than two million people make this pilgrimage. Mourides constitute around 28% of the Senegalese population.[citation needed]
TheQadiriyya brotherhood is the oldest in Senegal, founded by the Sufi mysticAbd al Qadir al-Jilani in the 12th century. Qadiriyya constitute around 6% of the Senegalese population.[citation needed]
Shia Islam is the dominant religion among theLebanese community of Senegal. Since the 1970s, the number of native Senegalese Shi'i Muslims has been growing significantly. They belong to organizations such asMozdahir.[10][11]
Primarily found in the west and south of Senegal,[3] particularly in theCasamance region, they are also found in the large cities, such asDakar andSaint-Louis. Senegalese Christians have a site of pilgrimage at Popenguine.[12] TheDakar Cathedral was constructed at the beginning of the 20th century by fatherDaniel Brottier, founder of theOrphelins Apprentis d'Auteuil.
Protestantism is equally represented, among others, by theProtestant Church in Senegal.
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Traditional African religions like theSerer religion (A ƭat Roog) are adhered to by devout worshippers ofRoog – the supreme deity in Serer religion.[15][16][17] TheSerer ethnic group who adhere to the tenets of Serer religion (including those Senegalese whosyncretize) honourthe Serer pangool and have ancient rituals and festivals devoted to them. The religious affairs of Serer religion devotees are usually headed by theSaltigue (the Serer priestly class) which in ancient times was the preoccupation ofthe Serer lamanic class.[18][19] Some of these religious festivals or ceremonies include theNdut (rite of passage),Xooy (divination festival once a year in Fatick), and theRaan festival. Senegalese hold several ancient beliefs, such as small efforts of 'thanks' or demands, such as protection from water. They also place great importance on theBaobab tree, which is known as the "House of the Spirits." The baobab tree along withother sacred trees figure prominently in theSerer creation narrative.[20] Among theJola people, some religious festivals include theSamay,Kumpo and theNiasse.
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Religion is an integral part of daily life in Senegal, and this occurs very differently for adults and youths.[21] Though many standard practices such as the celebration of large Senegalese religious holidays likeTabaski[22] 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.[23] 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.[21]
A notable sign of changing generational levels of religiosity is how youth have changed their interactions with the national political system.[24] 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 ofhip hop culture. For example, theY'en a Marre ("Fed Up") movement was developed in January 2011 in response to the government inefficiency and youth un-involvement in Senegal was and was almost entirely youth-driven.
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).[24] 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.[25]
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.[25] However, in Senegal in the 1990sIslamic revivalism originated largely from educated youths who had attended secular French schools.[25]
The existing literature about youth religiosity politics inWest 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.[25]
