Sisters in Faith: Reflection on Inter-Religious Dialogue in Senegal

 “Although Senegal is 95% Muslim, Senegalese Muslims and the Catholic minority coexist peacefully.” Before visiting Senegal, I had read this statement many times without believing it. It was a piece of information that I had acquired and repeated to Catholic relatives to assuage fears about my visit; and I did not fully appreciate the significance of this fact until I began talking to Senegalese about the relations between the two religions. I did not understand that I could learn much more from the absence of a conflict that I have taken for granted than its presence.

Perhaps the most personal example of the cohabitation of Muslims and Christians in Senegal is the relationship between my host mother, Binette, and her best friend, Bernadette. Binette often says, “I am Muslim, and Bernadette is Catholic, but we are like sisters.” This reality is evidenced by the considerations that these two women take for each other’s respective religious beliefs and practices. For instance, in Senegal, Korite is a Muslim celebration at the end of Ramadan. On the morning of Korite, my host mother woke up very early and made a large bowl of “laaht,” or millet porridge. She sent me to Bernadette’s house with some of the laaaht to give to Bernadette’s family, because otherwise “they wouldn’t have any today.” I interpreted this to be a consideration of friendship and respect, as the only other person that my mother sent the laaht to that morning was the elderly man who had been her schoolteacher and mentor. Later that morning, Bernadette came over our house to help prepare the Korite meal. My host mother explained that the two friends help each other prepare for each religious holiday, regardless of whether they celebrate that holiday. This is a practical solution to the demanding task of preparing holiday meals for large families, but it is also indicative of the fact that each woman not only accepts their difference in religion, but also appreciates the value and importance of the other’s religious holidays.

How is it, that in a world wracked by inter-religious conflict, Senegal, whose colonial history and poverty would make it a tinderbox for inter-ethnic and religious strife, has in the large part escaped (inshallah) the conflict that we have come to accept as the status quo? The conditions, if there ever are real conditions for violence, are stacked up against the small country. What then is Senegal doing right, that the international community and I can learn from?

My host mother assured me that the answer was simply that “the Senegalese do not like war.” Perhaps this is true- in Senegal’s history of independence; there has never been a military coup. There is also a historical precedent for inter religious cooperation. After Independence, the predominantly Muslim nation was led by a Catholic President, Senghor, for 20 years. I can’t help but think, however that the real answer to the question is much more fluid and dynamic. Given the enormous power of the Muslim religious leaders in many facets of Senegalese life, including politics, it may have something to do with the nature and role of religion in Senegal as well as the structure of the relationship between Muslim and Catholic religious leaders.

To what extent, therefore, are the religious leaders of Senegal committed to inter-religious dialogue? This question cannot be answered in only a few pages, but it was clearly exemplified when two religious leaders, Abbe Jacques Seck and Serigne Mansour Sy Jamil came to speak to our class together. They spoke of the importance, of not only accepting the existence of the other religion in the country, but also understanding their value and using their resources to work together. Serigne Jamil emphasized that inter-religious dialogue is supported the teachings of Mohammad, who valued religious tolerance and encouraged his followers to “make the appeal to religion with wisdom.”  He also said “Religion today is both a part of the problem and part of the solution.” He observed that faith-based and value-based organizations can become self-absorbed, often colluding with existing power structures, and can be used to justify conflict. At the same time, however, they can also be a powerful factor contributing to charity and positive change.

Two weeks ago, I attended the ‘Concert de Louanges pour la Paix dans the Monde’ hosted by the ‘Mouvement des Femmes Catholique du Senegal.’ The night of singing and dancing signified to me the power of religion to mobilize people in solidarity for positive change and peace. The speakers at the concert emphasized the role that each person has to play in contributing to world peace. What was striking to me was that there was no talk of working against the Muslim majority of the Senegalese population to promote peace on Catholic terms, or promoting in others the conversion to Catholicism. There was simply music, prayer, and the request “Seigneur, fais de moi un instrument de ta paix dans la monde” or “Lord, make of me an instrument of your peace in the world.” Regardless of religion, it is a good request for anyone.  It exemplifies an attitude and commitment to peace not in spite of religion, but through religion. The peaceful coexistence of Catholics and Muslims in Senegal is remarkable not only because of Senegal’s poverty and diversity, but also because of the central role that religion plays in the lives of its citizens. It is important that Senegalese religious leaders like Abbe Jacques Seck and Serigne Mansour Sy Jamil continue their dialogue and encourage their congregations to live their lives in cooperation and peace like my host mother and her friend. The world has much to learn from their example.