Religion and the Struggle to End Poverty
The recent violent killings of Charlie Hebdo journalists in Paris led to an intense and ongoing wave of reactions across the globe. Protests in the West African nation of Niger turned violent and left 10 people dead, Christian churches burned, and schools and other “Western” buildings ransacked.
The editor of Charlie Hebdo is quoted as saying that they do not, “attack religion, but they do if it (religion) gets involved in politics.”
In these times the notion that religion should play a role in social change makes many in the US uneasy to say the least, especially if that religion is Islam. Some see religion as a strictly negative force – a remnant of an unenlightened time. Others view and tolerate it as part of personal identity, but strongly oppose it having any influence over how society is ordered. In any case, this uneasiness about religion can often be traced to very real experiences and memories of religion being a destructive, oppressive, and divisive force in society. Faced with this reality we must ask: are these tendencies inherent to religions themselves, or have religions been appropriated, used, and manipulated towards these ends?
History supports the latter conclusion. We can look at the Abolitionist movement in the US as just one example. When the US moved toward civil war in the middle of the 19th century people used Christian doctrine to both justify and condemn the practice of enslaving human beings. Both called themselves “Christians.”
If religions have indeed been appropriated and used for oppressive ends, then there are important implications to note. First of all, it implies that religion is not being authentically expressed when it is used toward these oppressive ends and that a truer expression exists. Second, it implies that there are interests that benefit from religion being practiced and portrayed as exclusionary, violent, personalistic, etc. and not as a force that has, at its core, deep love for all life and is committed to fighting for a world that reflects that belief. And finally, the fact that people in power seek to appropriate religion and use it to oppress implies that there may be something in religion – in its truest expression – that represents a direct threat to those powerful interests.
Contrary to what the editor of Charlie Hebdo asserts, most (if not all) religious traditions are committed to valuing and protecting human life, consequently they must necessarily be political. The political is one realm where the promise of life is fulfilled or denied. The question is not if religion should be involved in politics, but how.
It is toward the end of trying to answer “how” that I share the following interview with an influential Muslim leader in Niger, Sayyada Ummul Khayri Ibrahim Niass, or as she is more commonly known, “Maman Kiota.” Maman is a highly trained and widely influential Islamic scholar and spiritual leader, or “sheikh,” within the Tijaniyya Sufi order. For several decades she has worked tirelessly to battle poverty in her community of Kiota, Niger and beyond.
Niger
[aesop_image img=”https://kairoscenter.org/wp-content/uploads/2015/02/nigermap.jpg” align=”center” lightbox=”on” captionposition=”left”]
Niger is a landlocked, Sahelian country (“Sahel” is an Arabic word meaning “shore” or “coast.” It refers to a semi-arid climate zone South of the Sahara desert and North of the African Savannah, stretching from Senegal in the West to the Red Sea in the East.) approximately the size of Texas and California combined. Two thirds of the country lies in the Sahara desert and only 10% is arable. According to most indicators and measurements Niger is one of the poorest, (if not the poorest) countries in the world. The United Nations Development Program (UNDP) lists it as 187 (last) on its “Human Development Index.” Life expectancy is 57 years. Infant mortality is seventh highest in the world at 86 out of a 1000. Nearly 40% of children under the age of 5 are underweight and over 60% of the country’s 18 million people life on less than a $1.25/day, falling under the prevailing definition of “extreme” poverty.
Niger also holds almost 10% of the world’s known supply of yellow cake Uranium. For almost 50 years industrial Uranium mining in Niger has helped supply energy to France and the rest of Europe and make the companies that mine it extraordinarily wealthy; in particular the global multi-national energy corporation Areva. At the same time, Niger has remained one of the poorest countries in the world. In 2012 only 10% of the country had access to electricity.
Life in Niger is difficult. Most men are rural farmers who toil with hand-held tools in hundred degree temperatures knowing full well that even a good harvest will only feed their family for a small portion of the year. On top of this, evidence shows that the Sahara desert has been steadily moving South, which even further decreases the productivity of their land. Children frequently go hungry and it is not uncommon for them to get sick and die of preventable illnesses. Young girls are married as early as 12 years old. Very few people have access to health care facilities and where they do the facilities are almost always lacking in human and financial resources.
I spent two years in Niger as a Peace Corps Volunteer with my wife, Shailly. While I was living in Kokitamou, a farming village about 150 km from the capital city of Niamey, a friend of ours, a six-year-old girl named Uda, got very sick. She had visible swelling on both sides of her throat. We took her to three regional hospitals where she was given aspirin or antibiotics and sent home. As her conditions continued to get worse we decided to pay to have her seen at the national hospital in the capital city Niamey. A specialist determined almost immediately that she had advanced stages of tuberculosis. He prescribed a treatment and she fully recovered in 3 months.
Kiota, Niger
Maman’s adopted home of Kiota is a small town of approximately 130 km northwest of Niger’s capital, Niamey. It was founded in the 1960’s by the late Sheikh Aboubkar Hasoumi, or “Sheikh Kiota.” Sheikh Kiota conceived the community on three principles: 1) Food Security, 2) Education, and 3) Spiritual education (tarbiya).
Sheikh Kiota steadily made a name for himself through his actions and talents as a Islamic scholar and mystic and his following and the town of Kiota have since grown.
Today the town has a population over 25,000. It has 8 schools, including a 1,000-student secondary school and Lycée (high school) and a private university that is in the initial stages of development. Kiota has a health clinic and a maternity hospital, an ambulance, numerous community gardens and a large grain storage facility that is open to whomever needs it.
Kiota has become highly reputed and sought after place for education and spiritual development. Students, young and old, come from all over West Africa to learn in Kiota. In addition, 100’s of thousands of visitors travel to Kiota every year as religious pilgrims. From the poorest devotee to the richest businessman and the most powerful politician, they come to pray at the late Sheikh Kiota’s shrine and to seek blessing from the Sheikh’s eldest son – Sheikh Moussa Aboubakar – who is the current leader of Kiota – known as the “Caliph,” or inheritor of his father’s Baraka (spiritual authority and blessing). Equally as important, people come to see “Maman” Kiota.
Maman Kiota
I first time I met Maman was when I was stationed in a nearby village, Kokitamou, as a Peace Corps Volunteer. The women in Kokitamou were paying Maman a regular visit, bringing her a tribute of onions and other vegetables from their seasonal garden. Indi Djibo – a brilliant mother of 6 and leader of the women’s organization in Kokitamou – invited us to join them and meet Maman. Over the two years we spent in Kokitamou we met Maman many times and learned more of her history and efforts to improve life for the people and communities around Kiota and saw first-hand the impact of that work.
Maman Kiota came to Kiota in 1960 from Kaolack, Senegal. She is the fourth wife of the late Sheikh Kiota and daughter of Sheikh Ibrahim Niass. Sheikh Niass was Sheikh Kiota’s spiritual mentor and one of the most influential Tijaniyya leaders in all of West Africa. In the 1950’s and 60’s Sheikh Niass’ leadership helped to greatly expand the Tijaniyya tariqa across West Africa. All over the region one sees iconic images of Sheikh Niass: on t-shirts, posters, doors, car bumpers, etc. Devotees refer to Niass as “gausa,” which translates as “helper” or “savior.”
Ever since she moved to Kitoa, Maman has worked tirelessly to fight poverty and improve the lives of people in Kiota and Muslims across West Africa and the world. Her relationships, intelligence, and fierce devotion are behind many of the visible improvements to life in Kiota; the maternity clinic, the 1,000-student secondary school (RAWDA), the private university, women’s gardens, etc.
Improving the conditions for women in particular has always been at the center of Maman’s efforts. One of her most impressive accomplishment has been the creation of a women’s organization call Jamiyyatu Nâsirâtud Din, or the Association of the Assistants of the Path (The Arabic word din is often translated as “religion,” but means something closer to “the path” or “way of the righteous and good.”). It was established shortly after she arrived in Kiota in 1968 and over the past 50 years has grown to include more than 200,000 members in all eight departments of Niger and beyond. This association of Muslim women leaders meets every two or three years in a national convention to pray and discuss the problems they are facing in their various contexts and how to respond in the coming years.
The interview excerpts below are part of broader research that we at the Kairos Center are carrying out to learn more about the vital role that religion plays in social movements.
[aesop_image img=”https://kairoscenter.org/wp-content/uploads/2015/02/shaillyandmaman.jpg” align=”center” lightbox=”on” caption=”Shailly Barnes with Sheikh ‘Maman Kiota’ Niass in Kiota at Maman’s residence, 2005.” captionposition=”left”]
Below are excerpts from interviews conducted over three days this past October (10/25/14 – 10/27/14) at Maman’s residence in Kiota. The conversation was held in Zarma (indigenous language of Niger). It has been translated and lightly edited for clarity.
Adam Barnes: When did you arrive in Kiota? What did you do before coming to Kiota?
Sheikh Maman: 1960, I was 20 years old. At the age of 11 I memorized the Qur’an (hafiz), at 14 I went to Dakar to continue my studies, after I had completed these (and attained the level of Sheikh) I came to Kiota. At that time (1960) Kiota was still a very rural area.
Maman’s assistant: You should know that when Maman came to Kiota people were really suffering. People didn’t even have soap to wash their clothes. But now since Maman has come you have this sign of progress and that sign of progress, everyone is really working hard to make life better.
Maman: When I first came here everyone (women) was afraid to make changes that could improve their lives. People were constantly coming asking for food and other things, I could see they were really suffering, so one day I went to Niamey to see a friend and I asked him to come and see the suffering that women in this area were experiencing. Then he helped bring projects: one was a women’s group that studied French, another studied English, another – Arabic. They helped us to start groups to engage in small businesses: one to raise animals, one to do small farming, one to sell things in the market. Back then I was president, I would follow up with all of these groups, I would go out to the villages. They also built a large fenced area to grow a garden, this was under my control at first, but eventually I handed it all over to the women’s association.
I used to go (out to the villages) in the morning and stay until the afternoon. I would go by foot, because it bothered me that everyone who would come along to help had to go by foot and I would get to sit down in the car. We would bring out food and cook for everyone and spend the whole day together, until people started to get used to what we were doing. Back then husbands would keep their wives cloistered in their concessions, they couldn’t leave, but when they saw that I was coming they wouldn’t restrict the women, they would let them come out and meet with me and the other women. Now women are used to this across the community and they carry on these practices, and indeed are better at it than I am. Some (women leaders) are doing stuff I don’t even know about, because they travel all over, some go all the way France, some go to Senegal, Belgium, Morocco and other places. All of this is great progress.
AB: These changes seem difficult to make, how did you work to achieve them?
Maman: You see, back then – when husbands cloistered their wives – I called a meeting and I told the husbands, I looked at them and said, “I’m looking for something from you, I want you to help your wives.” I said, “That which you can’t handle you should allow them to help with.” I told them that it is not good when only one person receives (education, ability to work, etc.) and another gets nothing, all should have these things so that everyone is able to live better. I kept talking and talking to them (the husbands) until they were satisfied and now they have changed, and you see now – some of these women go all the way to France and Belgium and other places to study and work.
AB: So, you saw the needs here, and as an influential Sheikh you had a certain understanding and knowledge and legitimacy that you shared with this community, especially the women. Have any of these women gone on to become leaders and teachers like you?
Maman: Yes, of course. Many leaders exist. They are all over the place, in the remotest villages, they have their own organizations and are operating on their own. They are teaching others.
AB: Whose idea was it to begin the women’s organization Jamiyyatu Nâsirâtud Din? Did it come from Sheikh Niass? The Tijaniyya?
Maman: I saw what was going on. I thought about it, and I created this organization. It’s better than women staying inside their houses, closed off from the rest. It was like that – whole villages were women didn’t leave their concessions. I asked the Sheikh (Sheikh Kiota – Maman’s husband), why are these women all covered? In Senegal (Maman’s birthplace) we don’t do that. In Islam you learn what God doesn’t want, and you have a responsibility to watch out for these things. I said, “it’s no good, its like they’re in prison.” I said I didn’t like that at all. The Sheikh agreed, but saw that it was a strong part of the people’s habits, their customs. So, I set off to try and find a path to change it, and I suffered for a long time.
I saw what was going on here (in Kiota) and I started to think about it and was still thinking about it when I went back to Dakar to study and I brought back the idea of the association (nassiratud) and thought it could help.
AB: Who is responsible for making Kiota function?
Maman: Everybody contributes in different ways. The Sheikh (Sheikh Moussa) has his work, we have ours here, everybody does what they can. We meet and talk together. If there is something that many people want to work on we get together and see how we can help. He (the late sheikh Aboubakar – founder of the Kiota community) would always say that first there must be peace in the community, nobody should create conflict, and second everyone who lives here should try and do what is halal (authorized by Islam). This helps keep away everything that is bad in a community, stealing,etc. When the Sheikh was alive he would protect and maintain these principals, now that he isn’t here, Sheikh Moussa (The Sheikh’s oldest son) and me work to carry them forward.
AB: In your compound there seems to be a constant flow of people coming and going and you are constantly hosting them, feeding, finding places for to sleep, etc. How is all of this work coordinated?
Maman: There is a lot of work and everybody plays a different role and it isn’t like you are always doing the same work. Depending on what is needed we work to fill the need. If there is a big gathering and we need people to help cook then we find the people to help cook. If there is a problem that discussion will help, we speak to it. If there is a problem that knowledge and wisdom will help resolve, we provide what we can. In this way all the work is done, everything has its place.
AB: The money that people bring to you (Maman) as a donation, who is responsible for this?
Maman: It isn’t set up where one person holds all of the money. If someone comes and gives money for the women, then the women meet and discuss how to divide and use the money. It’s the same for the men, but it can’t be that someone brings money just for the village in general because then we wouldn’t know who it was supposed to help.
AB: Would you say then that many of the problems in Kiota and the broader world are primarily a result of lack of understanding?
Maman: Yes, certainly
AB: And this is why education, and spiritual education are so important to you and the community of Kiota?
Maman: Yes, exactly.
AB: Do people pay for school in Kiota?
Maman: No. Nobody pays anything if they come from somewhere far away to study here. People who live in Kiota will pay a small amount, 10,000CFA ($20) per year. But, if you live here and don’t have the money then you don’t have to pay. These fees are primarily used to pay the teachers. The money is never enough, and me and the Sheikh often help pay out of our pockets.
AB: Many people come to visit you. Some are very desperate to see you. How do you decide who to see?
Maman: If I have what people ask for, I give it to them. If I don’t, then we think about another solution to try. If there is a way that learning will help something then we will help find a way to help with that. If none of this is available then we tell them to have patience and come back another time.
AB: Have outside groups ever hesitated to work with you because they perceive it to be too “religious”?
Maman: We are open to being a part of anything that helps to bring people forward. Yes, our work follows the Muslim path, but people must consider for themselves whether it agrees with their way of living.
AB: Do you work with civil society organizations like ROTAB? [ROTAB – Reseau des organisations pour la transparence et l’analyse budgétaire or “Network of Organizations for transparency and budgetary analysis,” is a civil society, or “third sector” organization that is focused primarily on monitoring Niger’s extractive industries – in particular Uranium. Their goal is to inform the public about these industries and fight for the best interests of the Nigerien people. Their primary activities include: education and advocacy, organization of public protest, and ongoing research and analysis.]
Maman: These organizations are helping people. If they contact us and ask us to play a certain role, then we will try and help, but we do not go and seek them out.
AB: You say that you work with anyone. Do you work with people who are Muslim but not following the Tijaniyya Sufi path?
Maman: Everybody. Anyone who wants to help we will work with. Even you (non-Muslim) if you’re looking to help we will work with you (smiles).
AB: There are no criteria?
Maman: People do this – have conditions – but we do not.
AB: How do you avoid organizations that aren’t helpful or maybe deceitful?
Maman: Well, we always meet with people and ask them these kinds of questions – what kind of work are you looking to do, and how, and we figure out a way to work best together.
AB: Are you willing to work with politicians?
Maman: If someone is offering something to help we must accept it, now maybe they have not-so-good intentions, but we often can’t know or control that, but what we can do is make sure that whatever they offer we make our best effort to ensure that it ends up doing good, and that’s what we do.
AB: What about when you meet more violent (aggressive) resistance from others?
Maman: You just act like you don’t know what they mean. Then these people will either think you don’t understand or that you’re just stubborn, either way they will leave you be.
[aesop_image img=”https://kairoscenter.org/wp-content/uploads/2015/02/granaries.jpg” align=”center” lightbox=”on” caption=”Sheikh Kiota’s public granaries. Grain stored in these structures is collected by donation and distributed to all who need it.” captionposition=”left”]
AB: How do you define poverty?
Maman: Poverty arises when people don’t have what they need. When the land isn’t producing and people don’t have food. When people are suffering. When you can’t buy clothes for yourself, you can’t maintain your home by yourself, you aren’t able to care for your children and they can’t stay in your house because if they did they would die. We have all of these problems here in Niger and in Kiota. Poverty makes many different problems for people, but in general it makes people depressed and sad – their hearts become dark.
AB: Do you think that poverty can be ended in this world?
Maman: Poverty is not pleasing to God. God says that if you give one to God, God gives you ten. If you give ten God, gives you twenty. Therefore it is always you and God working together. Things will fall apart, then they will get better, back and forth like that until eventually one can stop poverty.
AB: Why did God make it so there is poverty and people have to struggle?
Maman: God made people have differences. If God did not do this you would not be able know what is a good person and what is not. You wouldn’t know who was causing problems and who was helping.
AB: What does it mean to have Ma’arifa (knowledge of God)?
Maman: If you follow the path (Tijaniyya tariqa) I can help you understand what it is. (laughing)
Jamilla (The current president of the women’s organization. She was meeting with Maman before I came in. She used French to expand and clarify on Maman’s response.): It (Ma’arifa) is a secret. It comes only from achieving a certain state, a secret knowledge. So, if you reach a certain state, your body will know. You can’t just say what Ma’arifa is – there are many stages, stations before being able to know it.
AB: What is the difference between God and humans?
Maman: (laughing) God created you, you aren’t the same thing as that which created you.
AB: Ok, but I have read in the Tijaniyya tradition and Sufism more broadly that when people attain Ma’arifa (knowledge of God) it is like seeing with God’s eyes, hearing with God’s ears. So, people can get very near to God?
Maman: Yes. But you should understand, what you are able to understand after attaining knowledge of God, that which distinguishes you from others who have not reached this stage, is something you know your self, it is not something that you are abe to tell other people with words alone. But, if you try you can reach this knowledge yourself.
[aesop_image img=”https://kairoscenter.org/wp-content/uploads/2015/02/crowdblessing.jpg” align=”center” lightbox=”on” caption=”Crowd returning to the Sheikh and Maman’s compound for the blessing after the mid-day prayer. October, 2014.” captionposition=”left”]
AB: What is the importance of Zikkiri (dhikr traditional Sufi prayer practice of ritually chanting praises to God)?
Maman: Ok, so like right now I am happy to see you, I speak your name, I talk with you – we are near each other. It is similar with God – we like to always speak God’s name, to try and draw near God, so God can then draw near us. And when we aren’t distant from God, God can bring us what is of God. When you do Zikkiri you are constantly remembering God.
AB: When you say “remember” God, it isn’t like remembering my mother or father right? Because God doesn’t have an image right?
Maman: Not in that way, but God does have an image. And if God decides to show you then you will be able to understand it. It isn’t seeing in the way that you see other things, but God definitely has something by which you perceive God’s presence
AB: Is there a way where your time in Kiota and work with people here has deepened your understanding of Islam?
Maman: When I see the women here work hard and put in great effort to change their lives it makes me very happy and gives me a lot of strength to continue searching for more ways to help. Right now the group of women that I work with is very big. We have many different people looking to gain knowledge, people from all over, from Nigeria, – all over. They come to study at the schools I have. Many, many people come here.
I am also in the process of opening a University, but the process is difficult working with the Government. I have recently been given authorization by the government to go forward with it. But the money from the school is not enough to get the University going, so we are working hard to find another way. We wanted to open the University here in Kiota, but now it looks like the government thinks we should do it in Niamey. God willing we will find a way and it will open soon.
AB: What does Islam say about Poverty?
Maman: It says people must always keep trying, making effort, you can’t be lazy, this goes for everybody whether you are poor or not. Everybody must look for that which will help give them strength. That’s why we struggle so hard, no one should be laying around expecting God to bring you what you need. Islam does not believe that it is OK to lay around and wait for God to bring you food – God knows when you are able to get up and try to find a way to get food. Islam does not believe in laziness, idleness. So, this is why we are always doing, always looking for projects and activities to help address the problems here. God says that the hand that gives is above the hand that receives. The person that gives is better than the one who receives.
AB: What about the person that doesn’t have anything?
Maman: That is just fate. You may be born into it, your mother and father both don’t have anything, and then when you’re born you don’t have anything either, and maybe you grow and don’t have the strength or the support to do anything about it and in this case all you can do is look for a solution, find some one who can help, but this is just the way things are.
AB: In the Christian tradition the poor are blessed by God. Is there a similar understanding in Islam?
Maman: Yes, exactly the same. Even here in Kiota, if a poor person fears God, they don’t steal, they don’t engage in useless work, they fear God. This is why we say they are God’s people, they have very strong faith, they know God will provide if they are patient.
AB: Is it important for you to know and study current events?
Maman: Oh yes, it has a lot of importance. This is why I have television, radio, internet, and why we often travel. It is like study, it allows me to know what is going on in the world. Being here in Kiota we may not know what’s going on in the world, but if I see what’s going on then I am able to benefit, get value from knowing about it. That is why it has importance.
AB: Would you say that study is a type of prayer?
Maman: Prayer without study is incomplete. When you pray you are able to see what you should be studying and why, and when you study you are able to understand more about what you are praying for and why. All study is for God.
AB: In the US as well as here in Niger, there is enough food but people starve, there are enough houses but people go with out, this is not just a Niger problem, but a global problem, what do we do about this.
Maman: A solution to this is very difficult, because what I have in my heart is not the same that is in yours, and it is like this for everyone, not everyone has the same thing deep in their heart. In this way it is very difficult to get everyone to agree on what we should do to help everybody else.
You have to understand, Islam does not approve at all of the existence of widespread poverty in the world because poverty means that life is damaged, corrupted, poisoned. Islam does not approve of widespread Poverty because it stops life from thriving. And, this is why we are struggling so hard every day to stop poverty here. [Maman uses the word “Hari,” which is Zarma for water, so “Poverty ruins the water, poverty stops water from flowing.” Water is a common metaphor for life, especially in desert cultures.]
AB: Where do you draw inspiration to do your work?
Maman: It is just something one feels. I feel inside that I need to be doing this work.
AB: Not all who follow the Tijaniyya path have the same clarity as you. How do you know when you have reached a point of understanding, of being a leader like yourself?
Maman: You feel it in your heart.