Society and Culture
Kemitism in Mali: An Analysis of a Call for a Return to an Ancient Faith
In addition to advocating a comprehensive reform of social foundations such as culture, religion and language, this call has become more of a political movement and has changed the dimension of the conflict.
On October 31, 2022, a momentous event occurred in Mali that made headlines for months. A man named Mamadou Dembele sparked widespread controversy, where 95% of the population is Muslim, by desecrating the Quran live on social media. This movement has drawn attention to a new topic of debate in the country: the religious identity that Dembele claims is "Kemitism". "Kemitism," which aims to revive and reconstruct Ancient Egyptian religious beliefs and practices under the name of "African religion," began to enter the country's agenda. The incident led many to ask questions about Kemitism. Moreover, the underlying realities of this incident could further trigger religious tensions in a country already grappling with political and social crises.
Dembele's actions lifted a dark veil behind efforts to revive ancient African spiritual practices. The name of the organisation that emerged behind this curtain is the Rally for the Rehabilitation of the Black African Religion- Maaya (3RNA MAAYA). This organisation, which advocates a return to indigenous religions such as Kemitism, does not hesitate to label Christianity and Islam as "foreign impositions." Although officially formed between 2010 and 2015, its philosophical roots lie in Mali's modern history. While not much is known about its early founders, it is known that the movement was fed by aid from the United States.
Re-examining the roots
Derived from the ancient Egyptian term "Kemit", Kemitism means "Land of Black People". According to Bony Guiblehon, an expert and lecturer in African Indigenous Religions at the University of Bouaké, Kemitism is "a spiritual movement that advocates a return to ancestral values and beliefs by rejecting religions that are perceived as 'alien invasions', such as Islam, Christianity and Judaism."
Mali's struggle against neocolonial France in its last years is well known. However, this struggle is taking on a more radical dimension among some. According to these groups, it is not enough to break the political and economic hegemony of France and other Europeans; simultaneously, a cultural revolution is necessary. At this point, non-Muslim elements argue that cultural change should not be limited to European (Christian) colonisers and that Arabs and Murabids, who were the first Muslims to arrive in the region, should also be considered occupiers. Mali continued to use French as its official language until the 2023 constitutional reform. The language of instruction is still largely based on French and Arabic, which Kemitism advocates characterise as "colonial languages" with the goal of introducing mother tongues. These developments bring Kemitists into line with other groups that are trying to re-establish indigenous ways of life.
The paradox of all these views is that the most glorious and prosperous periods of the country (the Mali Empire, the Songhai Empire, the Peulh Kingdom of Macina, etc.) are associated with Islam. So, if someone is calling for a comeback, how far will that return go? With these golden ages in Mali's history lived under the influence of Islam, what do those calling for it really want back?
It is also true that in countries with a thousand-year history of Islam, such as Mali, some Muslims tend to adopt an Islam mixed with ancient beliefs. It is almost impossible to separate Islam from the country's history; traditional practices such as “gris-gris” (amulets) and fetishes are still maintained by a segment of the population. However, this situation has made it almost impossible to separate Islam from Mali's history and cultural fabric.
On the other hand, ancient religions have never completely disappeared. More recently, Christianity has introduced a new culture that can easily be rejected, while Islam is particularly strict against polytheistic practices. Therefore, for Kemitists, this is a serious obstacle. In addition to advocating a comprehensive reform of social foundations such as culture, religion and language, this call has become more of a political movement and has changed the dimension of the conflict.
Reactions to the Call for Kemitism in Mali
Despite its controversial stance, 3RNA MAAYA has operated cautiously in predominantly Muslim Mali. Local religions have always existed in Africa, although not formal organisations. 3RNA MAAYA is the first structured entity that explicitly promotes a return to ancient African religions, often appearing on social media. However, it is not officially recognised as a religion by the Ministry of Religious Affairs, Worship and Customs (MARCC); instead, it is seen as a reformist movement.
Due to the fact that it is a secular country, Mali legally has the existence of 3RNA MAAYA. However, with Muslims making up 95% of the population, societal perspectives are heavily influenced by Islamic views. As a result, Kemitism is often perceived by many as deviant.
The authorities in Bamako generally try to ensure peaceful coexistence between all religions. However, Dembele's actions were seen as a clear provocation against the Muslim community. In response, Mr. Kone, the minister of religious affairs at the time, called for calm and condemned Dembele's remarks, assuring all faith communities of continued support. Transitional President Assimi Goita echoed this sentiment, condemning the action and expressing sympathy for the Muslim population. The Kemit community also condemned Dembele's actions. A peaceful protest organised by the Supreme Islamic Council (HCI) on November 4 attracted 40-60,000 participants who opposed Dembele's actions. Authorities arrested Fakoly Doumbi, a prominent Kemitist leader, for criticising Minister Kone's response. Doumbi and five other kemitists were charged with "offences of a religious nature that may disturb public order". After his release in April 2023, he left the country for Canada, where he has a permanent residence.
Today, the Kemitism movement is much more prominent than before; they hold conferences and do not hesitate to openly target Islam. The Islamic community, on the other hand, warns the government that inaction can lead to conflict. However, the transitional authorities, fearful of a possible backlash from the Muslim majority, are struggling to find a solution. Kemitists target Islam more than any other religion, arguing that it undermines traditional social foundations. According to them, the ancient structures of African societies are superior to the structures proposed by Islam, which they perceive as Arab culture. However, one fact should not be overlooked: this country was one of the first countries in West Africa to adopt Islam and has historical significance as an Islamic centre, with cities such as Timbuktu and Djene.
Today, the Malians are waging an admirable struggle against imperialism. However, some people need to understand the distinction between religion and culture better. The right of an individual to choose his or her religion is one of the cornerstones of freedom and individual expression. Therefore, it is of great importance to ensure peaceful coexistence in different religious landscapes. The real development of the country is only possible with peace and solidarity, not by triggering social crises by targeting religion. That is the main thing.
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