Mauritania POLITICAL CULTURE
Sources: The Library of Congress Country Studies; CIA World Factbook
Attitudies toward the political system in Mauritania were like those found in other developing African countries undergoing a similar nation-building process. Mauritanian society had both a modern sector and a rural, traditional sector. Each nurtured vastly different expectations of the political system, a split that gave rise to two political subcultures. Although these two subcultures were often depicted as polar opposites, membership was not exclusive; in fact, most Mauritanians participated to varying degrees in each. Perhaps what most distinguished modern elites from those labeled traditional was the former's greater reliance on modern technology and its commitment to economic development.
The less educated, subsistence society offered little support to the modern, urban political system. Its members participated only insofar as government welfare programs, taxes, or laws impinged on their lives. To many Mauritanians, national government signified only President Taya and did not imply any further loyalty to government, state, or nation. For this sector, citizenship meant respect for tradition, maintenance of social status, and rigid rules of behavior (see Changing Social Patterns , ch. 2). Accordingly, traditional injunctions against rising above one's inherited class stifled economic activity among black groups as well as among Maures. Maures of high status often viewed economic activity, such as earning a salary, with disdain. By the same traditions, women were accorded only a minor role in politics.
Although traditional elites dominated local politics in rural areas, a modernizing elite, which constituted approximately 10 percent of the population, greatly influenced national and urban politics. That elite comprised senior military officers, government workers, wealthy businessmen, union members (especially teachers), and students. Insofar as economic development was dependent on national unity and a less rigid social structure, the members of the modernizing elite were also committed to the progressive transformation, with its concomitant dislocations, of traditional society through the agency of the state. Among the modern elite, political consciousness remained high, even if military rule limited opportunities for participation.
The political goals of the modernizing elite were initially articulated by Daddah and were retained in 1987 under the Taya administration. These goals included cultural independence, economic development, and democracy. The conditions for cultural independence, according to Daddah, included bilingualism, a revitalization of Islam through a return to its original precepts, and a more prominent role for women. Cultural independence was not to be construed as a return to precolonial social mores, but rather as an adaptation of Mauritania's unique cultural heritage. Economic independence, according to Daddah, meant "mauritanization" of the labor force, restrictions on the repatriation of funds by foreign-owned firms, and diversification of Mauritania's sources of external aid, most of which came from France. Democracy, the third of Daddah's goals, meant popular participation, especially by women and youth, in the management of public policy.
The military rulers who succeeded Daddah have implicitly adopted his perspective. Since the 1978 coup, Mauritania has imposed bilingualism, incorporated the Islamic legal code, elevated women within the government, made the study of Arabic an educational requirement, borrowed from an ever-increasing list of donors, limited foreign participation in industry while replacing foreigners with Mauritanians, and held elections to promote participation in local politics.
Thus, in Mauritania in the mid-1980s traditional outlooks based on custom, family ties, and Islam were gradually giving way to a more modern set of political views based on codified laws and procedures, achievement, and a national consciousness. More and more, individuals tended to rely on the modern political institutions of society (government, interest groups, police, and the like) to satisfy their needs, rather than on traditional political and religious leaders. This process has been hastened by a protracted drought during the 1970s and 1980s. Over a period of approximately fifteen years, 60 percent of Mauritania's previously nomadic people, who constituted 80 percent of the total population, resettled in urban areas, with many becoming dependent on government aid programs. The resettlement in towns has markedly altered traditional economic patterns and political alliances.
Data as of June 1988
NOTE: The information regarding Mauritania on this page is re-published from The Library of Congress Country Studies and the CIA World Factbook. No claims are made regarding the accuracy of Mauritania POLITICAL CULTURE information contained here. All suggestions for corrections of any errors about Mauritania POLITICAL CULTURE should be addressed to the Library of Congress and the CIA.