Islam confrérique et colonisation au Fouta Toro (Sénégal) : réactions et adaptations à la présence française(1884-1918)
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Aix-Marseille 1Disciplines:
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Abstract EN:
The aim of this thesis is to show the french colonial powers considered the islamic brotherhoods of the fouta toro its main concern is to determine whether the colonial powers have been able to tame the futanke islamic circles after the umarian holy war. The political and religious repercussions of the umarian model have accompanied, indeed paved the way of the fouta toro to the colonial era. This impact explains the cold attitudes of the colony of st louis toward the restless political regime of the fouta toro the marabouts of the tijani order were the main targets of the colonial hamful enterprise. During the xixth century, the islamic brotherhoods of the fouta toro were identical to the image which the colonial sources gave of it since the middle of the xixth century : umarian tijans were opposed to colonial presence. The chronology of the reactions tallies colonial penetration in the fouta toro and its final annexation in 1891. Colonial peace brought about important changes in the attitudes of the sufi circles. In all, adaptations made in these circles were intrinsically connected to the effort of the colonial powers which did its utmost to use religious leaders in order to strengthen colonial rule. Yet, it would be preposterous to present these adaptations as a radical break in the way of futanke islam. The limited impact of those religious leaders who have been used by colonial powers explained why the fouta toro contributed in a limited way to the war of 1914-1918.
Abstract FR:
L'objet de cette these est d'examiner ce qu'a represente pour le pouvoir colonial francais l'islam confrerique du fouta toro. Il s'agit de voir si le pouvoir colonial avait pu apprivoiser les milieux islamiques foutankes apres la guerre sainte omarienne. Les retombees politico-religieuses du modele omarien vont accompagner, voir preparer le passage du fouta a la periode coloniale. Cet impact justifie les attitudes frileuses de la colonie de saint-louis vis-a-vis de la febrilite du systeme politique du fouta toro, et ce sont surtout les marabouts tijanes qui ont subi l'acharnement de l'entreprise coloniale. L'islam confrerique du fouta s'est identifie, pendant la fin du xixeme siecle, avec l'image que les sources coloniales avaient donnee de lui depuis le milieu du xixeme siecle, celle des tijanes omariens hostiles a la presence coloniale. La chronologie de ces reactions recoupe celle de la penetration coloniale au fouta et l'annexion definitive du fouta toro (en 1891). La paix coloniale amena des changements notoires dans les attitudes des milieux confreriques. Au total. Les adaptations realisees dans les milieux confreriques etaient intrinsequement liees a l'effort du pouvoir colonial soucieux d'utiliser les chefs religieux dans le renforcement de l'ordre colonial. Pourtant, il serait absurde de presenter ces adaptations comme une rupture radicale dans l'expression de l'islam foutanke. L'impact limite des chefs religieux recuperes expliqua les limites de la contribution de fouta a l'effort de guerre 1914-1918.