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Babacar Sedikh Diouf or Babacar Sédikh Diouf (Srr. Babakar Sidiix JUUF, b. 1928) is a Senegalese historian, author, researcher, Pan-Africanist and former teacher, who has written extensively about the history and culture of Senegal, Africa, and that of the Serer ethnic group to which he belong.

Diouf sometimes write by the pen name Babacar Sedikh Diouf. Many of his works are unpublished but cited by African, Caribbean and Western scholars who've interacted with him over the years. Some of these include gender politics writers Louise Langevin, Fatou Kiné Camara and Jeremy I. Levitt; historian Mamadou Diouf; an anthropologist Henry Gravrand.

Diouf usually writes in French but has also written in Serer. An 80 -page short biography of the of 19th century Serer King of Sine — Maad a Sinig Kumba Ndoffene Famak Joof, titled: O maad a sinig : Kumba Ndoofeen fa Maak JUUF (Buka-Cilaas), 1853-1871, PAPF (1987) was written in Serer.

Pan Africanism

In 2004, Diouf was invited by the Institut Fondamental d'Afrique Noire to give a speech at the cultural and scientific institute's conference—held at the University of Mutants in Gorée. In that conference, Diouf spoke out against globalization, and called for a Pan-African approach and the need to increase solidarity among African countries.

Selection of works

The following are a selection of Diouf's works:

• O maad a sinig : Kumba Ndoofeen fa Maak JUUF (Buka-Cilaas), 1853-1871 by Babacar Sedikh Diouf, PAPF (1987)
• L'esprit de l'ecole nouvelle by Babacar Sedikh Diouf, (1988)
• Gradation modification effects on engineering performance of reclaimed asphalt pavement for use as roadway base by Babacar Sedikh Diouf, M.S. Florida Institute of Technology (2011) - (thesis)
• Les mégalithes, monuments funéraires ou sanctuaires d'initiation?, by Babacar Sedikh Diouf, Age d'or du Sénégal. Pages 53-64. (article)
• La présence sérère dans les fondements historiques et culturels de la nation, by Babacar Sédikh Diouf

Stuff

• "Babacar Sédikh Diouf, Serer elder, president of the Union of Retired Teachers, and long-standing member of the National Union of Languages, is a staunch critic of Wolofization and calls for a “controlled osmosis” between Wolof and other ethnicities.48 When the past is described by patriotic historians as a paradise of interconnected but different, autonomous, equal, and selfrespecting patriae, a statement is obviously made about the present, viewed as the “uncontrolled” homogenization of the nation by the Wolof. An alternative past is sought with a view to proposing an alternative present." (Source : « Merging ethnic histories in Senegal: whose moral community? », in Derek Peterson & Giacomo Macola (dir.), Recasting the Past: History Writing and Political Work in Modern Africa, Athens, Ohio University Press, 2009, (213-232.), p. 12 (PDF) [in] Academia.edu [10] (retrieved February, 8 2020)

• "Former teacher Babacar Sédikh Diouf recalls that he first met Senghor in 1951, in a Casamance village. Senghor, then a member of Parliament (MP), was visiting the locality as a surprise and had slept overnight in a simple hut. Diouf argues that after that day, he became a supporter of Senghor because his visit had proved his humility and interest in teaching. From then on, Diouf started to read Senghor. Later on, Senghor awarded him a grant to study Serer history “along Cheikh Anta Diop’s hypotheses.” See Babacar Sédikh Diouf, “L’imaginaire sérère dans l’oeuvre de Léopold Sédar Senghor,” in Senghor: Colloque de Dakar (Dakar: PUD, 1998), 241–46." (Source : « Merging ethnic histories in Senegal: whose moral community? », in Derek Peterson & Giacomo Macola (dir.), Recasting the Past: History Writing and Political Work in Modern Africa, Athens, Ohio University Press, 2009, (213-232.), p. 16 (PDF)) [in] Academia.edu [11] (retrieved February, 8 2020)