المقاومة الموريتانية للاستعمار الفرنسي : المقاومة العسكرية و الثقافية في البراكنة نموذجا

Abstract EN

Since the beginning of the French colonization, Mauritania knew various types of resistance, including "military resistance - and cultural resistance".

This resistance witnessed an intense participation of scholars, princes and clan leaders who were at the forefront of resistance in most of its battles throughout the Mauritanian territory, but this does not mean the absence of other social groups that contributed also to this national effort, each from its specific place.

In the south-west of Mauritania, especially in the territory of Trarza and Barakna, colonialism faced military resistance, although not at the level of the colonial event.

However, the resistance was able to inflict heavy losses on the colonial enemy (guns, bullets, swords, some animals).

The Emir/prince of the Brakna, Ahmadou II Ould Sid Ely and his son Sid Ely, nicknamed "Ould Assas", fought decisive battles against French colonialism, on his own or in association with other Emirs/princes in the country; thus, some Mujahideen from outside Brakna, such as Prince Bakkar Ould Sweid Ahmed, among others, participated actually in several battles within the Brakna territory.

On the cultural front, and in the face of the trend calling for "provisional peace" with the French colonialism, another vision emerged and was led by Sheikh Maa El-Eine, the sons of Ma Yaba, Sheikh Abdeljalil Ould Sheikh El-Ghadi, Sheikh Sid El Mokhtar Ould Ahmed El Hadi and other scholars of the country.

Holders of this stand called for jihad (fighting) the colonial invader or hijra (emigration), refusing any transaction with the colonial occupier and boycotting its schools.

They focused in their arguments on was what is mentioned in the Holy Koran and the Sunnah, concerning the obligation of jihad, explaining its advantages and benefits and the harmful consequences of abandoning it including humiliation and submissiveness.

Thus, the Mahadras (traditional universities and schools), zawiyas (religious sufi centers) and mosques played the role of defensive shields and security safeguards for the country' Islamic and Arabic identity, and the society's values and cultural heritage in all aspects and manifestations.