In a Senegal where secularism coexists with the deep-rooted influence of Sufi brotherhoods, religious fervor often intersects with political agendas. The historical figures of Senegalese Islam are now at the heart of sovereignist discourse, as political elites draw from their legacy to forge a national identity free from foreign influences while securing the indispensable support of religious leaders.
From Bassirou Diomaye Faye to Ousmane Sonko, both elite politicians share a conviction: the necessity of aligning with religious dignitaries. Days before the Grand Magal, on July 26, the President visited Touba to meet Serigne Mountakha Mbacké, the General Khalif of the Mourides. Days later, Ousmane Sonko followed suit. These institutional pilgrimages highlight the colossal influence of these spiritual guides, who remain « one of the nation’s cornerstones » amid regime crises.
During his visit, Ousmane Sonko took an ideological step further by claiming the legacy of Cheikh Ahmadou Bamba, founder of the Mouride brotherhood and a key figure in peaceful resistance against French colonizers. The National Assembly President drew parallels between his policies and the model advocated by the marabout, renowned for rejecting French funding to « guarantee the independence of believing communities ».
Nationalist awakening through religious lens
This revival is not coincidental. It reflects a broader intellectual movement rediscovering the anti-colonial past of religious leaders. Cheikh Gueye, a researcher and Mouride disciple, explains this phenomenon: « More people are rediscovering Senegalese Islamic figures through an anti-colonial and political prism ». This movement invokes not only Cheikh Ahmadou Bamba but also El Hadj Oumar Tall of the Tidjaniya brotherhood and Thierno Souleymane Baal, who founded a theocratic state in the 18th century. These figures are championed by sovereignist militants, such as those in the Frapp movement, as « sources of political inspiration without sacralizing them ».
However, this unifying national narrative sometimes clashes with historical complexity. Some religious leaders later facilitated the recruitment of tirailleurs for France, a duality that today’s youth, with greater intellectual independence, appears ready to acknowledge. Mamadou Fall, editor of the upcoming General History of Senegal, emphasizes the goal of integrating this religious pantheon into school textbooks while acknowledging these nuances, noting that some anti-colonial heroes are also seen in other regions as « violent conquerors who arrived with swords in hand ».
