Berkley Center

My first letter from Senegal described the religious landscape of this West African country and the differences and peculiarities that make it unique. I write my second letter from Senegal after two months of experiences and conversations that reveal a closer understanding of the nuances of religion in Senegal.

Shortly after I wrote my first letter, Dakar hosted the Organization of Islamic Conference. For about a week Dakar was virtually shut down as visiting dignitaries and high-level diplomats from 57 Islamic countries converged to discuss Islamic issues and promote solidarity within their states. For the weeks leading up to the conference giant billboards featuring Senegalese President Abdulaye Wade welcomed conference participants to “the "Land of Faith and Peace."” I was struck by the outright association of a particular religion with the state.

Even more so, I was struck by Senegal representing all Islamic countries worldwide. Not to be confused, Senegalese are truly Muslim; however, as I mentioned in my last letter, Senegal has a very special brand of Islam that incorporates many animist thoughts and practices. For example, a few weeks ago in a remote village, some Senegalese friends warned me about the dangers of going out at night as I might run into some spirits. The spirits, they warned, were responsible for turning people crazy and were part of the mysticism of Africa. These were all strict Muslims who refrained from alcohol and prayed five times daily.

A few weeks later I returned home to find about 20 women in the courtyard of my house. I learned that they were women in the area observing a festival to honor the genie of my suburb and, lacking a sufficient place to gather, had appealed to my host father, an ardent Muslim, to use his house as a meeting place. He consented. Some Senegalese view these beliefs as intertwined and particular to the mystique of Africa. However, it would be a mistake to assume that all Senegalese felt this way. The day of the genie celebration I witnessed a friend’'s host father grumbling about the mix of animist beliefs with other religious practices. In addition, these beliefs are not reserved for the Muslims; the Catholic population also mixes in animist beliefs.

Despite the blurring line between Animism and either Islam and Catholicism, religious affiliation between the two groups is quite rigid. You are born either Muslim or Catholic, and you die either Muslim or Catholic. The differences in religion are placed on top of the myriad of ethnic and language groups that make up the Senegalese people. Despite these differences, the Senegalese coexist extremely peacefully, with standard jokes between different groups, and many friendships made between religious affiliations. What is not entirely accepted is lack of religious belief. The concepts of atheism, agnosticism, and other popularities in the United States are plainly inconceivable. In a discussion of self-definition, our Senegalese professor was perplexed when an American student did not include a religious or spiritual belief in her definition. Her atheism did not seem possible here.

As a Catholic in this predominantly Muslim country I have noticed a particular bond between the Catholics in Senegal. When another Catholic meets a fellow Catholic they grin, shake his or her hand and exclaim, “"Me, too!"” During the Easter season I felt this strongly as the Senegalese gathered for Mass and celebration. Good Friday found me in a tiny Serrer village about five hours from Dakar. The Catholics there stood near the church in the center of town and marched outside chanting the stations of the cross. Two days later I attended Easter celebrations in Dakar, and there as well the spirit of unity was felt. From the small villages to the bustling capital and across the world the same Mass was performed and the same songs sung.

But the appearance of similar religious beliefs was not entirely accurate as well. Even though some of the Americans shared similar religious beliefs as the Senegalese, after many heated discussions on various social issues and even on the infallible (or fallible) nature of the Bible, it was clear that there were stark differences between the Senegalese Catholics and the American ones. Indeed there was a very different way in which the two groups regarded their religion. The arguments between Catholics represent the cultural divide that crosses any religious line.

Indeed, I think that that is what I have learned the most about religion in Senegal, or rather religion anywhere. The line between the religious and the culture is porous and often impossible to distinguish. From animist undertones to social relationships, the religion melds with culture to just create a way of living and a way of interacting with others. In Senegal the Catholic/Muslim interaction melds with the Muslim Brotherhood systems, the myriad of ethnic groups and languages, and all other peculiarities of Senegal society.