Within LACES, Mouhamed Gueye analyzed the modernization of daara and the institutionalization of Franco-Arab schools in Senegal.
Mouhamed Gueye, researcher at LACES (Université de Bordeaux).
Thesis defended in 2025 at the doctoral school Sociétés, Politique, Santé Publique.
Referenced in the ABES/STAR network, this thesis meets the rigorous criteria of French higher education.
Islamic education in Senegal is at a decisive turning point, a pivotal moment where the choices made today will have repercussions on future generations. The reforms initiated since the 2000s, particularly through the Quality and Equity Improvement Program for Basic Education (PAQEEB), aim to modernize the daara, these traditional Quranic schools that have long been the cornerstone of Islamic education in the country. However, these initiatives, although supported by the state and international partners, reveal mixed results. Why, after two decades, do the effects of these policies remain partial and sometimes even contradictory?
The stakes are multiple and complex. On one hand, the Senegalese state seems to favor the integration of Franco-Arab schools into the public education system, perceived as more easily controllable and compliant with international educational standards. This choice raises crucial questions about the autonomy of religious actors and the place of traditional daara in the educational landscape. Indeed, Quranic teachers, often wary of imposed reforms, find themselves in a delicate position, torn between the need for modernization and the preservation of their cultural and religious heritage.
For example, many teachers fear that the integration of daara into the formal education system will dilute the teaching of fundamental Islamic values. They worry that the school curricula may be too influenced by Western ideologies, thus distancing students from their spiritual roots. This tension between tradition and modernity is palpable in many communities, where parents hesitate to choose between traditional Islamic education and modern education, often perceived as more lucrative in the job market.
On the other hand, a bottom-up modernization dynamic is emerging, illustrating the adaptability of local actors. Private initiatives, led by the Quranic teachers themselves, respond to a growing demand for a hybrid education that combines religious teaching and practical skills. These modernized daara attract middle-class families and those from the diaspora, eager to provide their children with a quality education while preserving their cultural identity. However, this evolution also generates socio-economic fractures, as access to these new forms of education may be limited by financial considerations.
The partial privatization of Islamic education escapes state control, raising questions about equitable access to education. The poorest families, who still depend on traditional daara, risk being left behind in this race for modernization. Thus, the gap between different social classes could widen, exacerbating the inequalities already present in the Senegalese educational system.
Gueye's research highlights the complexity of interactions between the state, international donors, and Islamic educational actors. Educational reforms are not mere technical programs, but political processes where state logics, international influences, and local resistances confront each other. External financial dependence and insufficient infrastructure are major obstacles to the effective implementation of reforms. For example, many daara lack material and human resources to meet the demands of new educational standards, limiting their capacity to evolve.
The results of this study underscore the need for in-depth reflection on the future of Islamic education in Senegal. How to reconcile modernization and respect for traditions? What role for the state in the face of increasingly autonomous and innovative religious actors? These questions deserve to be raised and debated to envision an inclusive and equitable educational system. It is essential to find a balance between the demands of modernity and the richness of traditions, in order to ensure an education that is both relevant and respectful of Senegal's cultural and religious values. Ultimately, Islamic education in Senegal must evolve while remaining rooted in its foundations, to prepare young generations to face the challenges of the contemporary world while honoring their heritage.
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Sources and Access
Mouhamed Gueye. Politiques éducatives et enseignement islamique au Sénégal : analyse de la modernisation des daara et de l’institutionnalisation des écoles franco-arabes. Education. Université de Bordeaux, 2025. Français. ⟨NNT : 2025BORD0385⟩. ⟨tel-05450861⟩