In Senegal, the Bastion of the Region’s Francophonie, French Is Giving Way to Local Languages

A man sits outside a stationary store with French signs in Dakar, Senegal, Thursday, Oct. 3, 2024. (AP)
A man sits outside a stationary store with French signs in Dakar, Senegal, Thursday, Oct. 3, 2024. (AP)
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In Senegal, the Bastion of the Region’s Francophonie, French Is Giving Way to Local Languages

A man sits outside a stationary store with French signs in Dakar, Senegal, Thursday, Oct. 3, 2024. (AP)
A man sits outside a stationary store with French signs in Dakar, Senegal, Thursday, Oct. 3, 2024. (AP)

For decades Senegal, a former French colony in West Africa, has been touted as the bastion of the French language in the region. Leopold Sedar Senghor, the country’s first president and a poet, is considered one of the founding fathers of the concept of Francophonie, a global alliance of French-speaking countries.

But many say a shift is underway. While French remains the country’s official language, inscribed into its constitution, its influence is waning. It is giving way to Wolof, the most widely spoken local language — and not just on the street, where the latter has always been dominant, but in the halls of power: government offices, university corridors and mainstream media.

As the French president hosts the annual Francophonie summit north of Paris, Senegal’s president is not attending in person. He sent the foreign minister as his representative instead.

“Wolof is on the rise because Senegalese people want to be seen,” said Adjaratou Sall, professor of Linguistics at the Cheikh Anta Diop University in Dakar, who began researching the Wolof language in 1998. “They want to detach themselves from the colonial heritage and reclaim their own cultural identity.”

There are 25 languages in Senegal. Six of them have the status of national languages, but Wolof is largely dominant. Out of the population of 17 million people, over 12 million speak Wolof, compared to around 4 million French speakers.

But like in most former colonies, French has traditionally been the language of Senegalese political and cultural elites. The vast majority of schools across the country and all universities are French speaking. All official documents are issued in French. With the education rate in Senegal at around 60%, this excludes a large part of the population.

President Bassirou Diomaye Faye, the youngest elected leader in Africa, was voted in six months ago on an anti-establishment platform, and his rise reflected the frustration of the Senegalese youth with the traditional, elderly political class. He has made a point in making all of his official speeches in both languages, French and Wolof, and pledged to give local languages the primary role in schools, with French introduced later.

The shift comes as most West African nations are rethinking their relationship with France, which is losing its clout in the region. In some cases, like in Burkina Faso and Mali, which are ruled by military juntas, the divorce with the French language has been abrupt: They dropped French as the official language and banned many French-speaking media outlets.

The decline of French in Senegal has been more subtle. But to a careful observer, the signs are everywhere: More and more billboards are either bilingual, or in Wolof. Although all university courses are still conducted in French, Sall said that professors and students speak Wolof to each other in the corridors, which would have been unthinkable when she started working. Some Senegalese writers are publishing their books in Wolof, and not in French.

“Surely, the nationalism which began to take root with the new government is playing a role,” said Fall. “But another important factor has been the revolution in the media, which started with Sud FM.”

Sud FM, the first private radio station in Senegal, started broadcasting programs in Wolof in 1994. The morning news program in Wolof now has over 2 million listeners, said its director, Baye Oumar Gueye.

“We replied to a real need: providing information to the population, who does not speak French,” Gueye said in an interview in his office. “They can now participate in the exchange of information.”

He added: “The use of the French language is decreasing. When you want to reclaim your sovereignty, the first thing is to have your own language.”

El Hadj Aip Ndiaye, who has been driving a taxi in Dakar for the past 45 years, said he remembers well the launch of Sud FM. “Everyone listened to it,” he recalled.

Ndiaye, who did not go to school and speaks a very limited French, said he listens to the radio everyday from 5 a.m. until midnight, as he drives across the dusty roads of Dakar in his yellow, rickety taxi.

“Before, all the news on the radio was in French,” he said. “I could not understand it. But with news in Wolof, you can understand what they are saying. You understand the world better, and you can take part in the conversation.”

“People are now proud to speak Wolof,” he said. “Before, when you spoke Wolof, you were judged as a peasant. But now, even our president speaks Wolof a lot, so people are not afraid to speak it.”

But even the biggest proponents of Wolof do not want a revolution. Fall, the linguistics professor, said she dreamed of university courses being held in Wolof, and children being taught in their local language, whether it would be Wolof, Serrer or Peul.

“We will get there, but it's a process,” she said. “And we need French as well. It is the language of openness, which allows us to communicate with others in the region.”



Pakistan's Last Antique Restorers Give Old Treasures New Life

Restorer Shakeel Ahmed works on an antique at his workshop in Rawalpindi. Farooq NAEEM / AFP
Restorer Shakeel Ahmed works on an antique at his workshop in Rawalpindi. Farooq NAEEM / AFP
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Pakistan's Last Antique Restorers Give Old Treasures New Life

Restorer Shakeel Ahmed works on an antique at his workshop in Rawalpindi. Farooq NAEEM / AFP
Restorer Shakeel Ahmed works on an antique at his workshop in Rawalpindi. Farooq NAEEM / AFP

Sitting outside his small shop in a warren of alleyways in the ancient Pakistani city of Rawalpindi, Ahsan Shakeel buffed an antique brass pot to a high shine, pressing it against a mechanized wheel.

"We've removed all the dents, but it still needs polishing," the 72-year-old restorer, among the last still practising his craft, told AFP as the spinning buffer sent fine metal dust into the air.

Quitting a job as a hotel cook, Shakeel followed in his father's footsteps to become an antiques restorer, opening his workshop in the Bhabra Bazaar market in densely populated Rawalpindi in 1980.

Today, he is one of the last master restorers preserving antique metalware in Pakistan.

Rawalpindi's roots stretch back to prehistoric human settlements and over centuries the garrison city evolved into a major commercial hub where metalcraft from the Mughal and British colonial periods converged.

Moving inside his shop, Shakeel navigated wall-to-wall shelves stacked with centuries-old ewer jugs, samovars for boiling, dishes, jars and teapots, most of which were made of copper or brass.

He took down various items and enthusiastically explained to AFP their materials and origins.

The vintage items are now increasingly rare in the modern era in which they have been replaced by stainless steel and plastic kitchenware.

"I used to travel everywhere, Lahore, Gujranwala, Karachi, back and forth (to purchase antiques)," he said.

- 'Life back into the dead' -

Shakeel procures the items he restores mostly from scrap yards, ports, or household clearances.

"Often, the condition of the items is so bad that no one would buy them," he said.

The shop owner and his colleague Shakeel Ahmed restore the battered items by hammering out dents, re-tinning the interiors over coal fires, and polishing the metal. A badly damaged item could take a few days to fix.

After restoration, a piece can sell between $100 and $1,000. Shakeel's customers are mostly collectors or antique enthusiasts, including foreigners.

Today, he mostly relies on online platforms and messaging applications to buy and sell antiques.

"I don't have the same health anymore, so I travel less," he said.

Prices for antiques are on the increase but the number of customers has fallen over time, Shakeel said.

"The money doesn't turn over quickly in this business. It's a very slow trade," he said.

"Customers who still exist, they are not many. They collect these things because they understand these items. Those who don't understand them would think it's all useless," Shakeel added.

Ahmed said he enjoyed restoring worn and damaged objects because they carry stories within them from different communities in the past or historical periods.

"This is a very old thing," the 56-year-old man said at his own dimly lit workshop, as he gently used a small hammer to smooth out little dents on a large brass hookah pipe for smoking tobacco.

"What we do is like putting life back into the dead," Ahmed said.


Qassim Artisans Repurpose Date Pits into Value-Added Prayer Beads

Qassim Region are converting discarded date pits into handcrafted prayer beads (subha)
Qassim Region are converting discarded date pits into handcrafted prayer beads (subha)
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Qassim Artisans Repurpose Date Pits into Value-Added Prayer Beads

Qassim Region are converting discarded date pits into handcrafted prayer beads (subha)
Qassim Region are converting discarded date pits into handcrafted prayer beads (subha)

In a creative convergence of traditional heritage, sustainable manufacturing, and resource efficiency, artisans in Qassim Region are converting discarded date pits into handcrafted prayer beads (subha), transforming an agricultural by-product into a high-value consumer item, the Saudi Press Agency reported.

The production journey involves a multi-stage process encompassing sorting, cleaning, drying, precise drilling, sanding, polishing, stringing, and final packaging. The resulting product retains the natural texture, color variations, and contours of the palm seed, reflecting the Kingdom's broader drive to foster innovative secondary industries across the date value chain.

The production journey involves a multi-stage process encompassing sorting, cleaning, drying, precise drilling, sanding, polishing, stringing, and final packaging.

Speaking to the Saudi Press Agency, artisan Noura Al-Harbi explained that the craft requires meticulous manual skill. She stated that after selecting pits of comparable size, artisans drill them for threading, buff rough contours, and polish the surfaces to showcase their organic aesthetic before assembling them with regional decorative motifs. Because no two date pits are identical, each finished rosary possesses a distinct texture and individuality.

Al-Harbi emphasized that the market value of date-pit rosaries is elevated by their symbolic connection to the date palm, a central fixture of Saudi agricultural and cultural identity. This narrative creates strong commercial potential within cultural tourism, corporate gifts, and keepsake sectors, allowing visitors to acquire a product directly tied to local heritage.

The enterprise embodies principles of the circular economy by repurposing agricultural waste from farms and processing plants into marketable craft products. Al-Harbi noted that integrating semi-automated tools for drilling and cutting with manual finishing could scale production volumes while maintaining artisanal quality.

Bridging agriculture, creative entrepreneurship, and tourism, the craft highlights how supporting local artisans and modernizing packaging can expand the economic footprint of the Kingdom's date sector beyond food consumption, creating new avenues for sustainable cottage industries.


Riyadh Art Brings Monumental Works by Saudi Artist Mohammed Al Saleem to its Permanent Collection of Public Art

Created by Saudi-based architecture and engineering consultancy Omrania, the Western Metro Station reinterprets desert sand dunes through earth-colored forms that define entrances - SPA
Created by Saudi-based architecture and engineering consultancy Omrania, the Western Metro Station reinterprets desert sand dunes through earth-colored forms that define entrances - SPA
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Riyadh Art Brings Monumental Works by Saudi Artist Mohammed Al Saleem to its Permanent Collection of Public Art

Created by Saudi-based architecture and engineering consultancy Omrania, the Western Metro Station reinterprets desert sand dunes through earth-colored forms that define entrances - SPA
Created by Saudi-based architecture and engineering consultancy Omrania, the Western Metro Station reinterprets desert sand dunes through earth-colored forms that define entrances - SPA

Riyadh Art announced the addition of seven monumental sculptures by pioneering Saudi artist Mohammed Al Saleem to the Riyadh Art permanent collection. Six works have been installed at Western Metro Station on Line 3 (Orange Line) in Riyadh, with the seventh scheduled for installation at a later date.

The sculptures bring an important part of Al Saleem's artistic practice into the city for which they were originally conceived.

Created in 1985 for a Riyadh Municipality public art competition but never installed, the seven works remained in Al Saleem's workshop for decades. In 2022, the Royal Commission for Riyadh City acquired the sculptures and undertook their restoration and conservation, supervised by his daughter, Najla Mohammed Al Saleem, and Al Saleem's foundation, Dar Al-Funoon Al-Sa'udiyyah, to preserve the artist's original vision, SPA reported.

The seven works are Al Showkah Al Khumasiyah (The Pentagon Thorn), Shurfa (Parapet Merlon), Al Kurah (The Ball), Al Mouthalathat (The Triangles), Bur'aum Al Zahrah (The Flower Bud), and Al Ahilla (The Crescents), all installed this August, with Al Nafourah Al Halazouniyah (The Spiral Fountain) due to be installed at a later date. Drawing on desert landscapes, Najdi architecture, geometric forms, and celestial references, the sculptures reflect Al Saleem's distinctive approach to abstraction and the influence of Riyadh and Najd on his practice.

Created by Saudi-based architecture and engineering consultancy Omrania, the Western Metro Station reinterprets desert sand dunes through earth-colored forms that define entrances, allow natural light, and provide shade for pedestrians. Located within Western Station's outdoor plaza, the works bring these references into a contemporary public setting shaped by movement and connection.

"Mohammed Al Saleem holds an important place in the history of modern Saudi art, and his work is deeply connected to Riyadh and the landscape and architecture of Najd," said Senior Director of Riyadh Art Bader AlShenaifi. "Bringing these works into the Riyadh Art permanent collection preserves an important part of Saudi Arabia's artistic heritage while giving Al Saleem's work a lasting presence in the public life of the city that inspired so much of his practice."

The works join the Riyadh Art permanent collection, a citywide collection of public artworks installed across neighborhoods, public spaces, and major transport corridors throughout the capital. The Riyadh Art permanent collection now comprises 82 artworks across the capital.