{"id":515,"date":"2025-07-09T19:30:11","date_gmt":"2025-07-09T17:30:11","guid":{"rendered":"https:\/\/noria-research.com\/africas\/?p=515"},"modified":"2026-02-16T12:32:47","modified_gmt":"2026-02-16T11:32:47","slug":"seminaire-seance-n12-b-de-seissan","status":"publish","type":"event","link":"https:\/\/noria-research.com\/africas\/fr\/event\/seminaire-seance-n12-b-de-seissan\/","title":{"rendered":"S\u00e9minaire – S\u00e9ance n\u00b012 – B. de Seissan"},"content":{"rendered":"\n

\u00c0 propos de Bertrand de Seissan<\/h2>\n\n\n\n

Apr\u00e8s des \u00e9tudes d’histoire et de langue haoussa \u00e0 l’INALCO, Bertrand de Seissan est conseiller politique \u00e0 l’ambassade de France au Nig\u00e9ria. Il vient d’achever un master en sciences des religions et des soci\u00e9t\u00e9s (EHESS), sous la direction de Marie Miran et pour lequel il s’est int\u00e9ress\u00e9 au nom de Dieu chez les chr\u00e9tiens haoussaphones du Nig\u00e9ria.<\/p>\n\n\n\n

Discutante<\/h2>\n\n\n\n

Fatiha Kaou\u00e8s est anthropologue, chercheuse au CNRS et rattach\u00e9e au Groupe Soci\u00e9t\u00e9, Religions, La\u00efcit\u00e9 (GSRL). Sp\u00e9cialiste de l’islam contemporain, ses travaux portent en particulier sur les relations entre \u00c9tats et religions ainsi que sur la place des femmes dans l’exercice du culte.<\/p>\n\n\n\n

Retour sur la communication<\/h2>\n\n\n\n
\"\"<\/figure>\n\n\n\n
\n
Axe 1 – Legs coloniaux et perspectives d\u00e9coloniales<\/a><\/div>\n<\/div>\n\n\n\n

Depuis le d\u00e9but des ann\u00e9es 2000, une controverse agite les milieux chr\u00e9tiens haoussaphones du nord du Nig\u00e9ria : faut-il continuer \u00e0 utiliser le mot Allah<\/em> pour d\u00e9signer Dieu en haoussa, comme le faisaient les premiers missionnaires, ou le remplacer par un autre terme, tel que Maidukkah<\/em> ? Ce d\u00e9bat, qui prend la forme de publications, de prises de parole publiques et d\u2019affrontements th\u00e9ologiques entre \u00c9glises, s\u2019inscrit dans un contexte religieux, politique et historique plus large, marqu\u00e9 par la domination de l\u2019islam dans la r\u00e9gion, les violences djihadistes, et les clivages entre Nord et Sud du Nig\u00e9ria.<\/p>\n\n\n\n

La controverse refl\u00e8te plusieurs dynamiques du christianisme nord-nig\u00e9rian : tensions interg\u00e9n\u00e9rationnelles, affirmation identitaire, renouvellement des pratiques liturgiques et volont\u00e9 d\u2019autonomisation vis-\u00e0-vis \u00e0 la fois de l\u2019islam et des h\u00e9ritages missionnaires occidentaux. Pour certains acteurs, l\u2019usage du mot Allah<\/em> constitue une forme de colonisation linguistique et religieuse, li\u00e9e aux influences peule, haoussa et occidentale. Le remplacement par Maidukkah<\/em> serait alors un acte de r\u00e9appropriation culturelle et th\u00e9ologique.<\/p>\n\n\n\n

L\u2019enqu\u00eate, bas\u00e9e sur des entretiens, des textes liturgiques, des chansons chr\u00e9tiennes et des publications num\u00e9riques, met en lumi\u00e8re la mani\u00e8re dont ces d\u00e9bats sont \u00e9galement travers\u00e9s par des lectures politiques : certains chr\u00e9tiens interpr\u00e8tent leur histoire comme marqu\u00e9e par une triple domination \u2013 peule, islamique et britannique \u2013 renforc\u00e9e par l\u2019indirect rule colonial. Cette lecture nourrit l\u2019id\u00e9e que leur lib\u00e9ration passe par une d\u00e9colonisation linguistique, dont le langage religieux est un point central.<\/p>\n\n\n\n

L\u2019usage de Maidukkah<\/em>, pr\u00e9sent\u00e9 comme un nom authentique et pr\u00e9islamique pour Dieu, s\u2019inscrit ainsi dans une logique d\u2019\u00ab invention de la tradition \u00bb (au sens d\u2019Hobsbawm), visant \u00e0 renforcer la coh\u00e9sion interne des chr\u00e9tiens haoussaphones et \u00e0 affirmer une forme d\u2019autonomie. Ce choix linguistique est aussi un vecteur de critique des organisations occidentales impliqu\u00e9es dans la traduction de la Bible, accus\u00e9es de perp\u00e9tuer une domination culturelle et de n\u00e9gliger les aspirations locales.<\/p>\n\n\n\n

Enfin, la communication situe ce cas dans une dynamique plus large observ\u00e9e chez d’autres minorit\u00e9s chr\u00e9tiennes vivant en contexte islamique majoritaire (Alg\u00e9rie, \u00c9gypte, Liban), o\u00f9 les enjeux d\u2019identit\u00e9, de langue, de domination et de mission se croisent. Le d\u00e9bat autour du nom de Dieu d\u00e9passe donc la linguistique : il refl\u00e8te une qu\u00eate de reconnaissance, d\u2019auto-d\u00e9termination religieuse et de d\u00e9colonisation spirituelle.<\/p>\n\n\n\n

R\u00e9f\u00e9rences bibliographiques<\/h2>\n\n\n\n
    \n
  • Moses Ochonu (2014), Colonialism by Proxy: Hausa Imperial Agents and Middle Belt Consciousness in Nigeria<\/em>, Indiana University Press, Bloomington.<\/li>\n\n\n\n
  • Moses Ochonu (2008), \u00ab Colonialism within Colonialism: The Hausa-Caliphate Imaginary and the British Colonial Administration of the Nigerian Middle Belt \u00bb, African Studies Quarterly<\/em>, 10, no 2 & 3, p. 96-125.<\/li>\n\n\n\n
  • Andrew Wilcox (2014), Orientalism and imperialism: Protestant missionary narratives of the ‘other’ in nineteenth and early twentieth century Kurdistan<\/em>, th\u00e8se de doctorat, Universit\u00e9 d’Exeter.<\/li>\n\n\n\n
  • Adam Higazi (2018), \u00ab Rural insecurity in the Jos Plateau \u00bb, in Abdul Raufu Mustapha & David Ehrardt (dir.), Cried & Grievance: Muslim-Christian Relations &<\/em> Conflict Resolution in Northern Nigeria<\/em>, James Currey.<\/li>\n\n\n\n
  • Eric Hobsbawm, \u00ab Inventer des traditions \u00bb, Enquete<\/em>, 2 | 1995, 171-189.Sanneh, Lamine (2003), Whose Religion is Christianity? The Gospel Beyond the West<\/em>, Grand Rapids, Eerdmans Publishing Company.<\/li>\n\n\n\n
  • Fatiha Kaou\u00e8s, Convertir le monde arabe. L\u2019offensive \u00e9vang\u00e9lique<\/em>, Paris: CNRS \u00e9ditions.<\/li>\n<\/ul>\n","protected":false},"author":453,"featured_media":32201,"template":"","project":[14],"region":[86],"class_list":["post-515","event","type-event","status-publish","has-post-thumbnail","hentry","project-seminaire-de-recherche","region-afrique"],"yoast_head":"\nS\u00e9minaire - S\u00e9ance n\u00b012 - B. de Seissan - Africas<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/noria-research.com\/africas\/fr\/event\/seminaire-seance-n12-b-de-seissan\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"S\u00e9minaire - S\u00e9ance n\u00b012 - B. de Seissan - Africas\" \/>\n<meta property=\"og:description\" content=\"\u00c0 propos de Bertrand de Seissan Apr\u00e8s des \u00e9tudes d’histoire et de langue haoussa \u00e0 l’INALCO, Bertrand de Seissan est conseiller politique \u00e0 l’ambassade de France au Nig\u00e9ria. 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