Talibe

A talibé (also spelled talibe, plural talibés; Arabic: طالب, romanized: ṭālib, lit. 'seeker', 'student'; pl. طلاب ṭullāb) is a boy, usually from Senegal, the Gambia, Guinea, Guinea-Bissau, Chad, Mali or Mauritania, who studies the Quran at a daara (West African equivalent of madrasa). This education is guided by a teacher known as a marabout. In most cases talibés leave their parents to stay in the daara.

Within Senegal, the term talibé can be used in a wider context, “for instance to denote a militant adherent of a political party.”

The talibé's relationship with his marabout is one of “devotion and strict obedience.” The marabout provides “guidance, protection, and intercession” for the talibé. A talibé's allegiance to his marabout is expressed through economic support or tithes.

The views on talibés in Senegalese society are diverse. Some individuals, ethnic groups and religious denominations promote the raising of talibés while others reject the practice. Among those who support it there is a range of views of the best way to manage a daara.

Many theories exist to explain the motivations of parents to send their children to a daara. These include; de facto fostering because of financial difficulties; securing a better future for the child by building a relationship with the Muslim brotherhood to which the marabout belongs, and; preparing the child for a career as a marabout. Donna L. Perry disagrees with those who portray parents of talibés as “ignorant traditionalists or economic victims,” and marabouts as being “warped by the stresses of modernity.” Based on interviews with Wolof farmers, she contends that the popularity of raising talibés remains essentially linked to West African values on child-rearing, rather than a response to “rampant population growth, intensified poverty, and neoliberal policy.” The framing of the plight of talibés in socio-economic terms is, according to Perry, an intentional strategy of NGOs to “avoid accusations of cultural imperialism.”

Daaras have existed for hundreds of years. They grew in significance during the French colonial period. The number of rural daaras declined during the latter half of the 20th century in favour of Arab-styled medersas (madrasa). Medersas grew in popularity as they enabled farmers to keep their children working outside of school hours, provided a secular and Quaranic education, and exposed children to fewer hardships. During this time many daaras moved to the cities.

In 1992, UNICEF launched a five-year operation to raise awareness about talibés, and sought to work alongside marabouts to improve talibes’ living conditions. In 1997, this work was picked up on an ad hoc basis by NGOs. These agencies sought to avoid the shortcomings of UNICEF's model which supplied marabouts with resources which were not always used for the benefit of talibés. Instead, these humanitarian groups worked directly with talibés. Talibés continue to be a topic of discourse in Senegalese society.

Begging used to be characterised by the talibé asking for food to supplement the daara's supplies when it could not sustain its own demands from the harvests provided by the marabout's fields. The increasing number of daaras in urban settings has stemmed the traditional forms of support that sustained daaras. The prevalence of almsgiving in Senegalese society has made child begging profitable in cities. In the 1970s, some urban daaras ran seasonally, allowing for marabouts to return to their villages for the harvest. However, it became more economically viable for urban daaras to remain open all year round: