La capacité de reconnaître des différences, parfois extrêmement ténues, entre chacune des têtes de bétail qui compose son troupeau, implique pour le berger Peul un long apprentissage. D'un berger devenu "expert" dans l'art de savoir lire des différences qui échappent à d'autres bergers moins expérimentés, l'on peut dire qu'il a le ganndal, le savoir. L'aptitude à saisir de menues différences entre les unités du troupeau sur la base de plusieurs critères (couleurs et "marques" de la robe, formes et dimensions des cornes, etc..) relève d'un ganndal qui, certes est très valorisé mais qui ne suffit pas à faire de l'homme qui a une telle aptitude, un véritable "savant". En revanche, la capacité à découvrir sous l'ensemble des traits qui font de tel ou tel individu une entité singulière, des formes d’agencements de signes au travers desquelles peuvent se lire les marques d'un destin, vaut à ce découvreur une réputation d'une toute autre nature. L'homme qui jouit d'une telle réputation est considéré comme une sorte de visionnaire du monde invisible, un Siltigui, et se trouve tout à la fois craint et respecté. On dira de celui qui a atteint ce stade de ganndal qu’il sait le sifa. C'est le sifa comme mode spécifique de vision et de savoir qui constitue dans la culture peule l'idéal intellectuel et éthique. Cet idéal n'est pas à proprement parler un idéal individuel. Chaque famille, chaque segment de lignage, chaque groupe local, chaque tribu, cherche à se valoriser en se prévalant du patrimoine de richesse que détient son groupe en matière de ganndal. Ce patrimoine est jalousement gardé et l'on prend toutes sortes de mesures pour empêcher les groupes rivaux de se l'approprier. / Learning to recognize the differences, sometimes extremely fine, between each head of cattle in his herd is a long process for the Fula cowherd. The man who has become an "expert" in telling differences that other, less experienced cowherds overlook is said to have ganndal, knowledge. The ability to notice tiny differences between cows by using several criteria (the color of the coat and "marks" on it, the shape and size of horns, etc.) is a form of ganndal that, though valued, does not suffice to turn the cowherd into a "true scholar". On the other hand, the ability to discover, under the set of traits identifying an individual cow, patterns that can be used to read the "signs" of fate endows the cowherd with a quite different reputation. The man with such a reputation is considered to be a sort of seer of the invisible, a siltigi; he will be both feared and respected. The cowherd who has attained this degree of ganndal is said to know sifa. Sifa, a specific form of vision and knowledge, constitutes in Fula culture an intellectual and ethical ideal. Strictly speaking, this is not an individual ideal. Every family, lineage segment, local group or tribe seeks to enhance its status through the heritage of ganndal to which it lays claim. This heritage is jealously kept with all sorts of measures being taken to keep rival groups from seizing it.

In this disciplined configurative case-study the effects of imperialistic rule  on the democratization of the colonies Ghana (Gold Coast) and Senegal during their colonization. The positive effects of imperialism will be represented by the liberal thinker J.S. Mill. To measure the positive outcome have this study created a model of analysis in which the operationalization of Mill’s arguments will be represented. The indicators will be applied to the history of Senegal and Ghana, from acquisition of the territory to their independence. What this study found was that both Senegal and Ghana had experienced a democratization process, but with the Ghahanian democratization being more inclusive and more encompassing. This was due to the British allowing self-governance while the French only allowed democracy in the Four Communes.

info:eu-repo/semantics/nonPublished

"Against the preceding background, the phenomenon of privatisation has come to be a particularly important factor with respect to the progressive realisation of the right to water. Privatisation is the process of transferring property from public ownership to private ownership or transferring management of a service or activity from government to the private sector There has been a rapid growth in the privatisation of essential services in many African states, based on the belief that the private sector can deliver growth and efficiency more effectively than the public sector. This supposition has not been borne out by the available evidence. Cote d'Ivorie was the first African state to privatise its water delivery system in 1960. Since then, over 18 major water contracts have been awarded by at least 14 African states, including Senegal and South Africa, to private concernts for the delivery of water. A host of other states are planning to or are already in the process of privatising their water delivery systems. The main impetus behind this spate of sometimes frenzied privatisation, has been the World Bank and the International Monetary Fund (IMF), who make the privatisation of public services or utilities an unavoidable condition for loans to African states. These two institutions have however, quite recently, come under serious pressure to fundamentally rethink the use of conditionality and have initiated a series of evaluations which are expected to result in some critical conclusions. This study aims to demonstrate through the two case studies of Senegal and South Africa that privatisation of water by African states can affect the process of 'progressive realisation' and may actually result in the violation of the right to water guaranteed under international human rights law. It investigates whether privatisation of water by African states affects the obligation of progressive realisation of the right to water. The choice of Senegal and South Africa is based on the fact that studies on the development and impact of water privatisation in both states have been carried out and futher whilst Senegal is an example of 'privatisation forced by the World Bank', South Africa is not. In addition, both states are parties to international human rights instruments that implicitly or explicitly guarantee the right to water. ... Chapter 2 will discuss the 'right to water' and the obligation of progressive ralisation with regard to the overall promotion and protection of economic, social and cultural rights. It will examine whether such a right actually exists under international human rights law, its nature and extent and the content of the obligation to progressively realise it. Chapter 3 will focus on the process of privatisation, its varous forms and the impetus for such a process. It will also explore arguments in support of, and against, privatisation. Chapter 4 will analyse the impact of privatisation on the obligation to progressively realise the right to water by looking at the situation pre- and post-privatisation. Some concluding remarks will be made in chapter 5." -- Introduction. / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2006. / Prepared under the supervision of Prof. J. Oloka-Onyango at the Faculty of Law, Makerere University, Kampala, Uganda / http://www.chr.up.ac.za/academic_pro/llm1/dissertations.html / Centre for Human Rights / LLM

Senegal is a country in West Africa that is 95% Muslim and where Islam is deeply linked to hip-hop music. According to existing academic research, the emerging rappers in the artistic and cultural scene in Dakar are men and belong to the Sufi Taalibe Bay brotherhood, whose founder Ibrahim Niasse (1900-1975) is considered the spiritual leader of the rappers. Through the use of hip-hop, they communicate religious messages and attract many young people to Bay’s movement.This thesis presents for the first time a study concerning the musical material of a young Senegalese female artist belonging to this Sufi brotherhood, namely Aida Sock. Currently, no academic studies are acknowledging the presence of the female disciples of Bay and how they use hip-hop music as a means of spreading Sufi mystical Islam. This study aims to fill this academic gap through an interpretative analysis of the symbolism and religious message present in two of Aida Sock’s music videos: “Road to Redemption” and “The Highest”. The research also hopes to encourage othe racademics to look into this untouched topic further.

Mon projet de thèse porte sur les enjeux de la modernisation de la justice car le Sénégal, après avoir mis en place un système original d'unité de juridiction à dualité de contentieux en 1960, a procédé à des réformes majeures de son organisation judiciaire en 1984, en 1992, en 2008 et enfin en 2015. Entre temps, le pays a signé le traité de Port-Louis instituant l'OHADA qui a mis en place une Cour commune de justice et d'arbitrage, une école de la magistrature et pris dix actes uniformes qui régissent le droit des affaires dans les 17 Etats parties. Le pays a également été le premier pays signataire du traité de Rome instituant la CPI et après avoir reçu mandat de l'Union africaine de juger l'ancien président tchadien monsieur Hussein Habré, a créé les chambres africaines extraordinaires dans son dispositif institutionnel. Le Sénégal avait amorcé également un vaste programme de modernisation de la justice dénommé programme sectoriel justice avec comme objectifs spécifiques d'accroître l'accessibilité de la justice, son efficacité et d'améliorer son cadre institutionnel. La mise en œuvre de toutes ces réformes a certes donné des résultats significatifs mais des contraintes majeures demeurent. Mon étude a donc pour vocation de présenter un système judiciaire qui s'est complexifié au fil de ses réformes, ambitionne de se hisser à des normes de standard international d'où la nécessité de changer de paradigmes pour atteindre les performances qui donnent satisfaction aux justiciables, aux citoyens et aux investisseurs. / My thesis project focuses on the challenges of modernizing the justice system. The reason for this choice is that Senegal, after having originally set up a dual system of juridiction in 1960, made major reforms of its judicial organization in 1984,1992, 2008 and ultimately in 2015. Meanwhile,the country signed the Port Louis Treaty establishing the OHADA which set up a common Court of Justice and Arbitration, a Judicial Academy and led to adoption of 10 uniform acts that govern the business law in the 17 member states. Senegal was the first country sign the treaty of Rome establishing the International Crininal Court and after receiving a mandate from the African Union to try the former President of Tchad Mister Hussein HABRE, created the Extraordinary African chambers in its institutional system. The implementation of all these reforms has certainly yielded significant results but major contraints still remain. My study therefore aims to present a judicial system that as become more complex throughout its various reforms, and rise up to international standard hence the need to change paradigms in order to achieve performance that give satisfaction to litigants, citizens and investors.

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Thesis (Ph.D.)--Boston University / This dissertation examines the role of local oral and written sources in understanding belief and practice among followers of the Muridiyya Sufi order of Senegal. To date, scholarship on Muridiyya has tended to look to political and economic dimensions of the movement to explain its historical emergence and continuity. Works which have taken into account the movement's pedagogy and values have often focused on their economic and political implications. The present work examines discourses generated by Murid voices, mainly in the local language ofWolof. It addresses several key issues surrounding Murid identities, including how Murids envision their relationship to the founder, Ahmadu Bamba Mba.kke, how they envision their individual roles within society, and how they historicize themselves. Chapter One frames the discussion within a larger context of local Islamic discourses in sub-Saharan Africa. It reviews Ajami literary traditions (African language sources written in modified Arabic script) from Islamized Africa to shed light on important local perspectives. Chapter Two presents the sources used in the study. These include Wolof Ajami texts (Wolofal), oral data, and Arabophone and Europhone sources. The first set includes poetry composed by authors close to the movement's founder, works by contemporary Murid scholars, and published compilations of oral traditions attributed to Ahmadu Bamba. The second set includes oral interviews and recordings of Murid historians, educators, and disciples: The last set of data includes official Murid hagiographies, Bamba's own devotional poetry, and Western scholarly sources. The remaining chapters provide an analysis of these internal sources. They examine prominent themes as they appear through subjects such as history, education, ethics, the role of spiritual guides, and Bamba's sainthood in Murid discourses. The data presented offer a new perspective, grounded in local narratives, of this dynamic West African Sufi movement. The study presents several key fmdings. First, the analysis ties Murid knowledge systems to both local historical and cultural contexts, and to wider traditions of Islamic mysticism. Second, it demonstrates the marginal role assigned to colonial authority in Murid internal narratives. Finally, it uncovers the continuing overt and mystical significance of Bamba's work in the lives of his followers.