Greetings All,
I am a Sierra Leonean who has been peeping on your net and, on this day 2 of
Ramadan I show myself. I have a long association with you and my sister
married one Basiru Jawara in 1957 when he was still a very poor young man in
Bo in Sierra Leone and I have visited Banjul from the UK several times and
enjoy it.

Following the posting of the topic Zakat, I thought I might share these
thoughts below with you.


From the Literary Archives,
and a Thought for the Season, Netters:

One of our continent's more distinguished novels is Aminata Sow Fall's 1979
*La Greve des Battu* (English: *The Beggars' Strike*). Winner of the 1980
*Grand Prix de Litterature de l'Afrique Noire* and a runner-up for the Prix
Goncourt in France. Fall's novel is an  ironic representation of religious
charity corrupted by political opportunism and crass calculation. Herewith
the axis of the narrative:

1. It is in a context in which the "scorching air reeks of poverty and of
human desolation" that the beggar Nguirame representatively recognizes when
(apparent) *zakat* is (actually) an uncharitable activity. Thus:

   "It's not because of our rags, nor our physical disabilities, nor for
the pleasure of performing a disinterested good deed that people deign to
throw the money we get as donations.  First of all they have whispered
their dearest and most secret desires to the alms they tender: 'I make you
this offering so that God may grant me long life, prosperity and
happiness...' 'This donation is so that the Creator may remove all the
difficulties I might encounter on my path...' 'In exchange for this
contribution may the Master of heaven and earth help me to climb to the top
of the ladder, make me Head of my Department...' 'Thanks to this offering,
may the Almighty drive away all my cares as well as those of my family,
protect me from Satan, from man-eating sorcerers and all the spells that
might be cast upon me...' That's what they say when they drop a coin or a
little gift in the palm of your out-stretched hand....Our hunger doesn't
worry them....How could they ensure their own peace of mind? They don't
give for our sake....They need us so they can live in peace!" (37-38)

2. Of course, there is insight and cynicism here; and the conflation is not
much helped by a certain view of the postcolonial African Capital City, and
of the place of beggars in it. Mour Ndiaye, aspirant to political high
office, explains:

    You see, nowadays people who live a long way away, in Europe and the
United States of America, White people especially, are beginning to take an
interest in the beauty of our country. These people are called tourists.
You know, in the old days these White people came to rob and exploit us;
now they visit our country for a rest and in search of happiness. That is
why we have built hotels and holiday villages and casinos to welcome them.
These tourists spend huge sums of money to come here, there are even
special societies over in Europe who organise these journeys. And when
these tourists visit the City, they are accosted by beggars and we run the
risk of their never coming back here or putting out unfavorable propaganda
to discourage others who might like to come... (17-18)

3. Thus the solution: massive, uncompromising removal of all beggars
("Their presence is harmful to the prestige of our country; they are a
running sore which should be kept hidden, at any rate in the Capital").

4. But what if certain ambitions (to be Vice-President, say) or some other
less exalted wish involve the following view of *zakat* from the rosary
beads and Holy Book of Serigne Birama:

i)  "That which you desire is in God's power to grant you. And I think that
He will grant it, *Isha'Allah*. You shall have your wish, if it so pleases
God. All you have to do is to sacrifice a fine white ram. You will
slaughter it with you own hand; you will divide the meat into seven parts
and distribute these to beggars."

ii) "*Insh'Allah*, this post of Vice-President, he will obtain it. He must
sacrfice a bull. He must divide it into thirty-three portions which he must
distribute among the poor on a Friday....*Insh'Allah*, all will go well."

 5. HOWEVER, WHAT IF THE PUT-UPON AND EXASPERATED BEGGARS ALL GO ON STRIKE?
What if they refuse any and all charity--and thus stand between raw
ambition and religious obligation?

Senegal's Aminata Sow Fall weaves it all into a narrative of piety and
panic, as clever and hard as it is instructive.

All the best for the season.

Sourie Turay
UK

PS
Netters may recall that Ousmane Sembene's *Xala* (film and novella) plays
out into a rather harsh, even grotesque, climax that may be related to what
obtains here.

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