L'islam et la révolution au Burkina Faso: mobilisation politique et reconstruction identitaire

Abstract

In the early 1980s Burkina Faso experienced an Islamic resurgence which coincided with the advent of a “democratic and popular revolution”, heralding a programme of authoritarian modernization, transforming civil society and incorporating it into the state sphere. In this context came profound and sometimes brutal changes; for Muslims, Islam was an instrument to rebuild their identity and preserve their autonomy as a community, in the face of heavier and heavier-handed state domination. However, this awakening has not necessarily expressed a rejection of the state; on the contrary, in certain cases it articulates the desire for inclusion in the centre of the revolutionary process.

O desafio da diversidade religiosa e linguística na educação formal em Burquina Faso: mobilidade estudantil e redes de suporte social

“…This is the scenario in which the reconstruction of networks may be converted into an overall challenge for social occupational therapy to mediate conflicts emerging from the confrontation of values and social practices. (OTAYEK, 1996).…”

“…Nos anos 1970, devido ao enriquecimento ligado ao aumento do preço do petróleo, as ações voltadas para o Terceiro Mundo, a luta contra Israel e o regime de apartheid na África do Sul, os países árabes passaram a desenvolver políticas de maior aproximação da África negra (OTAYEK, 1996). Surgiram as políticas de outorga de bolsas de estudos, as quais favoreceram o aumento do número de jovens que fizeram sua formação no exterior sem as garantias de acordos formais entre os países.…”

Francophone Muslim intellectuals, Islamic associational life and religious authority in Burkina Faso

“…In his comparative study on the Sahel, Idrissa (2017) argued that Islam's apolitical character and ‘quiescence’ in Burkina Faso was exceptional. Echoing the works that have highlighted the political subordination and co-optation of Burkinabe Muslim elites (Otayek 1984; 1996; Cissé 1994; Kouanda 1998; Vanvyve 2015; Madore 2016a: 46–55, 70–91), Samson (2018: 292–3) argued that ‘Islam in Burkina Faso is not part of a process of politicization’ and that it has ‘never represented a dissenting force’. Although Islam has become the majority religion, 1 it is the Roman Catholic Church that, through its vast network of schools since the colonial period, has helped retain a virtual monopoly among the ruling elite in the Burkinabe post-colonial state (Otayek 1997; Somé 2001; Bouron 2011).…”

Les ONG confessionnelles en Afrique de l'Ouest : un équilibre précaire entre prosélytisme et professionnalisme au Burkina Faso

“…L'É glise catholique (19 % de la population, Institut national de la statistique et de la démographie -INSD 2009) y est historiquement très influente et les dénominations évangéliques, 1 très minoritaires (4 %, INSD 2009) mais de plus en plus visibles, 2 jouissent d'une influence politique récente grâce à l'orientation de l'É tat en leur faveur (Laurent 2003(Laurent , 2005. Ces églises chrétiennes côtoient une majorité démographique musulmane (60 %, INSD 2009, 93 -95) historiquement plus discrète politiquement, sans réelle volonté de constituer un contre-pouvoir face à l'É tat autoritaire et dominant (Audet-Gosselin 2012;Cissé 2009;Otayek 1984Otayek , 1996 mais qui progressivement investit l'espace public de manière plus affirmée, et ceci notamment par le biais des constructions de mosquées (GomezPerez 2009;Kouanda 1996), ainsi que la présence d'associations, d'ONG et de médias islamiques (radios et chaîne de télévision) (Savadogo et Gomez-Perez 2011).…”