Sénégal: PM Sonko Drives Institutionnalisation Affaires Religieuses

• Senegal is debating the formalization of state-religious relations to move beyond informal practices and clientelism.
• The newly established Direction des Affaires religieuses et de l’Insertion des diplômés en langue arabe aims to formalize these interactions.
• Ousmane Sonko, Prime Minister of Senegal, proposes creating a budget for religious affairs, upgrading the religious administration to a ministry, and regulating special funds.
• The goal is to replace discretionary favors with codified rights and rules, applicable to all religious leaders.
• This institutionalization seeks to define a collaborative secularism, organizing state-religion interactions without compromising Senegal's constitutional secularity.

The overarching goal is to replace a system of discretionary favors with clearly defined rights and rules, applicable uniformly to all religious leaders meeting established criteria.

In Senegal, the role of religion extends far beyond the private sphere, actively contributing to social cohesion, mediating crises, shaping education, and even influencing political regulation. Despite this pervasive influence, the interactions between the state and religious communities have historically relied on informal practices and personal connections. This dynamic has prompted a significant debate regarding the potential for `Sénégal institutionnalisation affaires religieuses` to transition from a system prone to clientelism towards a more structured framework, without compromising the nation's secular identity.

A pivotal development in this ongoing discussion was the establishment of the `Direction des Affaires religieuses Sénégal` and the Integration of Arabic Language Graduates in April 2024. Djim Dramé, the director of this new entity, openly articulated its primary objective: to formalize the relationship between the state and religious bodies. This initiative aims to foster peace, harmony, and collective coexistence, signaling a deliberate move towards greater official engagement. The current discourse therefore centers less on the necessity of an administrative body for religious matters and more on the precise degree of institutionalization Senegal intends to adopt.

The informal nature of state-religious interactions, often characterized by courtesy visits, ad hoc delegations, and situational arrangements, is increasingly seen as a limitation. Islamologist Abdoul Aziz Kébé views the proposed elevation of the `Direction des Affaires religieuses Sénégal` to a General Delegation as a positive institutional advancement, emphasizing that religion serves as a vital resource for the country, particularly in promoting social cohesion and facilitating the adoption of public policies. This perspective underpins the call for a more formalized approach.

Against this backdrop, `Ousmane Sonko, Prime Minister of Senegal,` advocates for a comprehensive institutionalization of state-religious relations. His proposals include the creation of a dedicated `budget du culte Sénégal`, the transformation of the current Delegation for Religious Affairs into a full-fledged Secretariat of State or a Ministry, and the official recognition of specific facilities for religious leaders. Furthermore, he suggests that special funds currently allocated to religious bodies should be regulated by a commission composed of sworn individuals, ensuring transparency and accountability. The overarching goal is to replace a system of discretionary favors with clearly defined rights and rules, applicable uniformly to all religious leaders meeting established criteria.

The move towards greater institutionalization in `Sénégal relations État religions` does not imply making religion a state affair. Several other African nations already operate public structures dedicated to religious matters, offering diverse models. Mali, for instance, has a Ministry of Religious Affairs, Worship, and Customs, while Guinea maintains a General Secretariat for Religious Affairs. Côte d'Ivoire also features a specific administration tasked with overseeing religious practices. Morocco presents a more advanced model, incorporating the Supreme Council of Ulemas and the function of Amir Al-Mouminine, demonstrating varying degrees of state involvement.

Senegal's constitutional identity as a secular state remains non-negotiable. The debate, therefore, revolves around how to implement a `laïcité de collaboration Sénégal`—a collaborative secularism—where the state's role is not to control religious practice but to establish an organized framework for its interactions with religious entities. This approach seeks to move beyond personal influence, ensuring that administrative facilities, when granted, are based on codified regulations rather than individual proximity to power.

Lawyers advising religious organizations or entities interacting with them in Senegal should monitor the proposed formalization of state-religion relations, as it could introduce new regulatory frameworks, compliance obligations, and a shift from discretionary favors to codified legal rights and duties. This necessitates understanding potential changes in administrative structures and funding mechanisms for religious bodies.

Source: Original reporting via Jeune Afrique