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Intensyfikacja przemocy w Nigerii – terroryzm czy walka o zasoby naturalne? Kontrowersje związane z działalnością zbrojną Fulanów oraz konfliktem między społecznościami koczowniczymi a osiadłymi

100%

Stempień M. S.

UR Journal of Humanities and Social Sciences

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2019

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issue 2(11)

144-162

PL

W ostatnich latach pasterze z grupy etnicznej Fulani dopuszczają się licznych aktów przemocy. W 2016 r. liczba ofiar śmiertelnych Fulani przewyższyła liczbę zabitych przez Boko Haram (a przecież ta organizacja w latach 2000–2015 była drugą najbardziej śmiercionośną spośród wszystkich grup terrorystycznych). Kategoryzacja tych czynów jest jednak problematyczna. Działalność części ludności Fulani jest bowiem powiązana z ograniczonością zasobów naturalnych. W literaturze tego rodzaju działalność nazywa się ekoprzemocą. Widoczna bojowa postawa Fulanów odnosi się do ich kolektywnego światopoglądu. Dla przeciętnego przedstawici ela grupy Fulani pasterstwo jest sposobem na życie, a jednocześnie wspólnym jej dziedzictwem. Ingerencja rolników w przestrzeń potrzebną Fulanom do przetrwania stanowi dla tej ludności coś jakby wypowiedzenie do wojny. Wyjaśnia to ogrom agresji i przemocy, którą część przedstawicieli tej grupy manifestuje w sporach ze społecznościami rolniczymi. Z drugiej strony niektóre z analiz wskazują, że Fulanie stanowią zagrożenie o charakterze terrorystycznym. Niniejszy artykuł ma na celu znalezienie odpowiedzi na pytanie: czy zagrożenie ze strony Fulani można uznać za terroryzm? Zagadnienie to stało się palącym problemem na forum politycznym, prawnym i akademickim. Nadrzędnym celem artykułu jest zbadanie natury, przyczyn, dynamiki i konsekwencji konfliktu między społecznościami koczowniczymi i rolniczymi w Nigerii. Główna hipoteza badawcza zakłada, że rosnąca fala ataków dokonywanych w Nigerii przez grupy nazywane w mediach bojownikami Fulani to zjawisko napędzane głównie przez walkę o przetrwanie w środowisku o ograniczonych zasobach naturalnych.

EN

In recent years, herdsmen from the Fulani ethnic group have carried out numerous acts of violence. In 2016, the number of Fulani related deaths exceeded the number killed by Boko Haram (and yet this organization in 2000–2015 was the second most lethal of all terrorist groups). However, the categorization of these deeds is problematic. The activity of the part of the Fulani population commonly referred to in the mass media as the Fulani Militants is related to the limited natural resources. In literature, this type of activity is called eco-violence. The visible combat attitude of Fulani fighters is related to their collective worldview. For the average representative of the Fulani group, shepherding is a way of life that is treated as a common heritage. The interference of farmers in the space needed by the Fulani to survive is tantamount to a call to war for this population. This explains the magnitude of aggression and violence that some of the representatives of this group often manifest in their disputes with farming communities. The available data shows that the activity of Fulani fighters has grown in recent years. In 2016, the death toll of Fulani Militants exceeded the number killed by Boko Haram (and this organization in 2000-2015 was the second most lethal of all terrorist groups). The main aim of the article is to investigate the nature, causes, dynamics and consequences of the conflict between the shepherds and the farmers in Nigeria. The main research hypothesis is the assumption that a growing wave of attacks carried out by Fulani Militants in Nigeria is a phenomenon that is mainly driven by the fight for survival in an environment with limited natural resources.

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Czynnik religijny a konflikty w Afryce Zachodniej

100%

Lizak W.

Forum Teologiczne

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2015

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vol. 18 - Komunikowanie w Afryce. Endo- i egzogeniczne aspekty. Etniczność – kultura – religia

195-213

EN

Religious diversity is a permanent feature of the social landscape of West African States. The relatively low level of socio-economic development, the weakness of State institutions, as well as the configured deep in the African culture of tribalism as a feature of local political systems make these countries vulnerable to the processes of destabilizing and troublemaking. Religious differences in this situation become even one element of building a local identity, which in crisis situations become factors in building up negative images of the enemy, leading to the politicization of religion and impeding the functioning of societies undergoing similar divisions. Civil wars in Nigeria and the Ivory Coast, or the expansion of the political forces that refer to the idea of militant Islam, are examples of such processes, which affect negatively the security of individual countries and the region.

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System bezpieczeństwa społecznego w Kalifacie Sokoto

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Siwierska E.

Forum Politologiczne

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2014

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vol. 16 - Konteksty bezpieczeństwa w Afryce. Problemy globalne, sektorowe, regionalne, lokalne

347-374

EN

The Sokoto Caliphate was the largest and most territorially extensive state in Africa. It was founded by Usman dan Fodio and his companions through Jihad in the early of 1800s. Islam was the basis of governance of the Caliphate. Ethical values, social justice and welfare were the principles of its creation. These principles were stated in the writings of the Jihad leaders. Most scholars agree that its establishment led to rapid economic and commercial development and the society had a high standard of security. Islam as understood by Usman dan Fodio has ever remained a message for the oppressed against the oppressor. The political and social philosophy of the Caliphate was based on Shari’a. However, abandonment of the original ideals by the successors of the founders, corruption and injustices provided the factors of collapse of the Caliphate. This paper seeks to examine the principles of the social security system in the Sokoto Caliphate as reflected in the writings of Usman dan Fodio, his brother Abdullahi and his son Muhammadu Bello.

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Przemyt narkotyków a zagrożenie bezpieczeństwa państw Afryki Zachodniej. Casus Gwinei Bissau

100%

Mormul J.

Forum Politologiczne

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2014

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vol. 17 - Konteksty bezpieczeństwa w Afryce. Konflikty, wojny, polityki bezpieczeństwa

96-119

EN

The image of Africa as a main drug smuggling transit point has emerged relatively recently. Almost till the 1970s it was thought that the drug problem did not apply to the African continent. But one decade was enough to change this vision and make Africa, and especially West Africa, be seen as an important transit point for drugs (mainly cocaine and heroin) produced in South America and Asia. International efforts to combat drug trafficking in West Africa have been so far unsuccessful. Moreover, since 2005 it has been observed an increase in drug smuggling operations on a large scale in this region, carried out mainly by nationals of Latin America and Europe, with use of new ‘popular' transit points located in small West African countries, such as: the Gambia, Guinea, or titular Guinea-Bissau, to which a few years ago the international press attached the label of “the first African narco-state”. The development of narco-business in Guinea-Bissau is most often associated with its state dysfunctionality problems, this article is trying to analyse the roots of this phenomenon, as well as the influence it may have on the country itself, as well as on the whole region.

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Wróżbiarskie rytuały małego pogrzebu wtórnego u Ludu Konkomba z Północnej Ghany

80%

Zimoń H.

Roczniki Teologii Fundamentalnej i Religiologii

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2012

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vol. 4

227-240

EN

This article describes and interprets two divination rituals of the so-called small secondary funeral in the village of Kutuln. These relate to a bad death, which occurs when people die prematurely or inappropriately. Africans feel fear toward the dead who in life were bad people and those who died a bad death. The concept of a bad death for Africans presents their approach to life, the time of death and the moral evaluation of dead people, as a premature or unusual death is not accidental. A bad death explains the course of human life and has an impact on the burial of the deceased and his fate in the afterlife. Africans believe that those who die a bad death, do not leave the sphere of human life and do not pass into the land of their ancestors. People who die a bad death are deprived of a normal burial and extensive secondary funeral, and the living will never respect them and called upon them through prayers and sacrifices. Small secondary funerals among the Konkomba are limited to the divining rites, which last one day. The course of divination is similar in small and large secondary funerals. The initial phase of divination using 10 cowrie shells is decisive and important. During the long speech, Bingo, the main diviner or the master reveals and explains the causes of the bad death and propose preventive measures designed to remove ritual impurity and the propitiation of supernatural beings. The cause of death of the woman Mafimbi were quarrels and disagreements with her husband in the village of Bwana, caused by her lover Nbale. She would have happily married him, but her father did not agree to it. Her lover Nbale persuaded Mafimbi not to eat or drink in the home of her husband. The second case concerns the death of a nameless girl who died on the day of her birth because of quarreling parents: her father Bindifrim and her mother Ndodebu living in the village of Jinjinabi. Noteworthy is the attitude of dependence on help, during the divining rites, of the god Uwumbor, spirits of the Earth, clan protective spirits, gnome bush spirits, twin spirits, ancestor spirits, and especially spirits of dead diviners. Help from these supernatural beings is essential during the rites of divination, in order to properly explain the circumstances and causes of death of deceased persons. Divination by using three sticks as complementary only confirms the previously given causes of death. It should be noted that during these divining rites, small and large secondary funerals also have a didactic and moralistic dimension, because they teach people respect for tradition, preservation of social norms and moral order in the life of the individual and community.

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Z dziejów islamu w Afryce Zachodniej

80%

N’Diaye B.

Nurt SVD

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2015

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issue 2

154-172

PL

Artykuł stanowi analizę historyczną sytuacji islamu w Afryce Zachodniej. Religia ta, obecna w tym regionie od XI wieku, była najpierw wyznawana przez dwór lub dynastię rządzącą oraz otaczającą ją świtę uczonych muzułmańskich, jak to miało miejsce w imperium Mali. W okresie od XI do XVII wieku, islam, dzięki kontaktom handlowym oraz obecności marabutów na dworach królów, rozwijał się w Sudanie Zachodnim. Mimo to do końca XVII wieku nie był postrzegany jako religia mająca wielką liczbę wyznawców. Dopiero od końca XVII stulecia stał się religią, która mogła być motorem określonych zmian społecznych. Obecnie islam można uważać za religię tradycyjną Afryki Zachodniej. Uległ on procesowi afrykanizacji m.in. dzięki dokonaniom Cheikha Ahmadou Bamby, założyciela muridijja w Senegalu pod koniec XIX wieku. Jego pacyfizm oraz nauka są przykładem, który jest dziś potrzebny światu muzułmańskiemu, często uwikłanemu w morderczą nietolerancję i wzajemne wykluczenie.

EN

This text is an analysis of Islam situation in West Africa. Present in the region since the eleventh century, however, it was the religion of the ruling dynasty, along with their surrounding Muslim scholars, as in the empire of Mali. In the period from the eleventh to the seventeenth century through trade and by the presence of marabouts in the courts of the kings, Islam developed in Western Sudan. Regardless of that process, to the end of the seventeenth century, Islam was not seen as a religion that could mobilize a fairly large number of followers. But, until the end of the seventeenth century, Islam appear as a religion that could be a force for certain changes in society. Today, Islam is a religion traditional in West Africa. Africanization process took place, because of some leaders achievements, among others, Cheikh Ahmadou Bamba, the founder of «Muridiyyah» in Senegal in the late nineteenth century. His pacifism and his teachings are an example of a much-needed model of the Muslim world and the temporal world in general, engaged in a murderous intolerance and mutual exclusion.

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2 Forum Politologiczne

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1 Roczniki Teologii Fundamentalnej i Religiologii

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1 Mormul J.

1 N’Diaye B.

1 Siwierska E.

1 Stempień M. S.

1 Zimoń H.

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Intensyfikacja przemocy w Nigerii – terroryzm czy walka o zasoby naturalne? Kontrowersje związane z działalnością zbrojną Fulanów oraz konfliktem między społecznościami koczowniczymi a osiadłymi

Czynnik religijny a konflikty w Afryce Zachodniej

System bezpieczeństwa społecznego w Kalifacie Sokoto

Przemyt narkotyków a zagrożenie bezpieczeństwa państw Afryki Zachodniej. Casus Gwinei Bissau

Wróżbiarskie rytuały małego pogrzebu wtórnego u Ludu Konkomba z Północnej Ghany

Z dziejów islamu w Afryce Zachodniej