Introduction:
  Affiliations:
In The Gambia 90% of the population are
mostly Sunni Muslims, making them the
largest religious group, followed by 9% for
Christians
& 1% who still practice
traditional beliefs.
Interestingly, in 1963, 29% of Gambians claimed to be pagans who engaged in
animism & fetishism. The country is a secular state, with freedom
of religious expression enshrined in the
constitution.
Relations:
Despite having one of the highest percentage of
Muslim populations in sub-Saharan Africa
Muslims
generally have a
tolerant & relaxed attitude to people of other religions. Indeed, so
good are the relations between people of various
faiths & beliefs that it is something many Gambians
are very proud of. Furthermore, several different faiths and
denominations have formed the Inter-Faith Group for
Dialogue and Peace to discuss matters of
common interest. This tolerance however, is not extended to atheists or
agnostics so if it is your position then do be careful about stating
this when visiting people.
Adaptation: The form of
Islam practiced here is mostly the teachings
from the Koran combined with some animist / fetishist practices which
existed long before Islam arrived in the
Senegambia basin. There are
even some
Christians who practice animism.
Historically, Islam had existed in 'islands' in this
region of West Africa since the 11th century.
The
Akus make up the majority of the Christian
denomination though it also includes some
Jolas,
Manjagos and others.
Though the Gambia is a
secular state Muslims by their religious practices
should in principle be governed by Sharia Law. However, parts of Sharia
have been incorporated into state law for example
when dealing with inheritance.
The
Supreme
Islamic Council mediates and lobbies on Muslim
religious affairs affairs and meets with the
adherents of Christianity on the Inter-Faith Group.
Further Reading:
Not only is The
Gambia a mainly Muslim country, but it is also
located in a strongly Muslim
region. The influence of
Islam in the country can be
dated back as far as the 7th century, when the
Berbers of North Africa converted to Islam and plied
West Africa for trading reasons. The faith of these
Berber traders was critical to determining the future
faith of the people of West Africa with whom they
came into contact. From the 14th century
onwards a continuous Muslim presence could be seen in
West Africa; and Islamisation took place after that –
particularly through the 18th and 19th
century holy Jihads, when Islam became widely
promoted.
Christianity was first brought to The Gambia in the
15th century, via Portuguese traders.
However, it did not last, and it was not until the
first half of the 19th century that
Christianity came back to stay. The Christian
population of The Gambia is concentrated mainly in
the west, urban areas, and originally comprised the
(Akus) Krio speaking population who immigrated to The Gambia
from the population of freed slaves in Freetown.
Since that time the other
ethnic group that has
contributed to the urban Christian population is the
Wolof. In the rural areas the main adherents to the
Christian faith are those who were previously of the
African traditional religion, such as the Karoninka, Manjagos
and the
Balanta. The population of the up-river provinces is at least 95
per cent Muslim.
For the Christian population in The Gambia, the
relations with Islam are part of daily life. Since
the return of Christianity to The Gambia, during the
first half of the 19th century, there has been
close interaction in daily social life, in the work place
and within the system of education. Christians and
Muslims attend each other’s weddings and
funerals,
there is intermarriage and, within the extended
family, there can be both Christians and Muslims. All
state functions are preceded with prayers by leaders
of both religious communities. However, mutual
invitations to religious occasions are not common.
Under the former government, for many years it had
been the tradition that, each New Year, leaders of
both religious communities would visit the State
House together to offer greetings to the
President.
Immediately following the coup d’etat of 22nd July
1994, religious leaders of both communities were
invited to the sate house by the Head of State; where
in informed them that they are seen as ‘torch bearers
of ethics and morals in the nation and were free to
address any issue with his government in the future.
Since that time, the leaders of both religious
communities have joined voices to point out moral wrongdoings in
society at large. After a lull, when there was no New
Year visit by religious leaders to the State house,
within the last couple of years this tradition has
been revived. During this visit the leaders of both
faith communities pray for the nation, and also raise
pertinent issues with the President that hinge on
peace with justice in the land.
Every Christmas,
Easter and New Year, Church leaders
broadcast messages to the nation on
radio and
television. During 2003
the leaders of the mainline churches in The Gambia
received a letter of Christmas
greetings and goodwill
from the Imam Ratib of Banjul. Jesus is recognised as
an important prophet in
Islam, and the Imam pointed out that the globe would be a
better place if more people acted upon the teachings of
the prophets.
The major Muslim feast is
Tobaski –
when the Muslim community remember the act of obedience
of Abraham, who was willing to sacrifice his son on
the order God. During the Tobaski season, the
Heads of Christian Missions in The Gambia
reciprocated by sending a joint letter to the Imam Ratib
of Banjul extending greetings, and noting the fact
that both faiths recognise Abraham as an important
man of God.
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