'jako bɔ ɲɛnajɛw'

The scene in the dugutigi's (chief of the village) concession at the conclusion of Kɔrɔ's 'jako bɔ ɲɛnajɛ.'

After being in village for over a year, I have experienced all of the seasons of village life, and therefore most of the major events. However, there is one major festival that had evaded me last year due to training which had kept me in Ségou. This festival is the 'jako bɔ ɲɛnajɛw' (mascot/costume festival).

This event is held each year just before 'ɲɔ tigɛ waati' (millet harvest time). The tradition harkens back to the animist roots of the Bambara people, prior to their conversion to Islam. Although the Bambara ethnic group is predominant throughout Mali, 'jakow' are only found in our small, immediate area within the Ségou region. Bambara people elsewhere in the country have no such tradition.

My village used to hold such a festival every year, but ceased to do so over ten years ago. But two nearby villages in my commune have kept the torch burning, and it is in these villages, Kɔrɔ and Siyjan, where I was able to experience this unique and exceptional event.

The festivals begin at around 10PM at night, and last until 'fajiri waati' (the first call to prayer in the morning, around 4:30AM). Kɔrɔ held their festival twice over two weeks. On the final day, after halting at 4:30AM, we all got a couple precious hours of sleep before beginning again at 8AM for another three hours.

I hitched a ride on a 'misiw wɔtɔrɔ' (cattle cart) commandeered by a group of young kids from my village to get to and from the first festival night in Kɔrɔ. For the Siyjan festival and the second Kɔrɔ festival, I biked out to the villages, meeting my good friends Tayluru and Lamissa there who arrived by motorcycle.

Harvest begins...

Men from the nearby village of Siyjan taking grass back from the fields to use in constructing 'jakow' (mascot-type figures) to be used in their upcoming 'ɲɛnajɛ' (festival), which takes place annually just before 'ɲɔ tigɛ waati' (millet-cutting time).

Badama, my 'jatigi dɔgɔcɛ' (host-father's younger brother), grinding peanuts I bought in the market to make my 'tiga dɛgɛ' (peanut butter). This is one of my favorite treats here - better than you can find in the states, natural and unmodified.

I spent a day with my friend Senata (right), helping 'tiga bɔn' (pull peanut plants from the ground) in her peanut field. She shares a field with Nyani (left).

Agricultural Productivity and Well Construction

Throughout my service, I have remained committed to the ideal that my role as a development worker is to teach the villagers skills which they can use in the future to better themselves. Therefore, when our Water and Sanitation Committee members decided that they would like to build additional drinking water wells during the upcoming hot season, I told them that we would obtain all of the funding for this project within the village itself. My reasoning is that, thanks to several projects by the two former volunteers in recent years, the villagers already know how to construct wells. The skills which they now need to learn relate to project management and fundraising. Since I am the last volunteer of three in my village, I feel that my role is to ensure that when I leave, any project which we undertake can be replicated in the future.

Therefore, over the past month I have been working with Dramani, the president of our Water and Sanitation Committee, and Aliwata, the secretary, to begin to plan out this project. We sat down together with a local man well versed on the construction of wells using 'bisiw,' or concrete rings. I guided the men through asking questions on the type and quantity of materials required for construction. As we obtained the information, I taught Aliwata how to create a budget sheet, with columns for the type of material, unit of measurement, unit cost, units required, and total cost.

A look down a well made using 'bisiw' (concrete rings).

We then sent villagers to nearby shops to obtain cost estimates for each material. Once this information was obtained, we gathered together to update our budget sheet, total the costs, and determine how much each household would have to contribute to construct one well.

Social gatherings, local work, and Mali's Independence Day

My host grandfather, Yaya DIarra, passed away in mid-July. On the 40th day after a death, everyone gathers in the deceased's concession during the afternoon for prayer. During this time, the deceased's family also distributes a hand-full of candy and dates, as well as 'takola,' a small sweet-bread treat made of millet, sugar, and water. These women are rolling the dough to make the latter. Each 'takola' consists of four dough-balls pressed together to make a square.

The women cook the 'takola' at the bottom of a cauldron in a small amount of oil.

Building a foundation, 'biriki' by 'biriki'...

I had originally assumed that all of my significant work would be accomplished during 'tilɛma' (hot season). This is due to the fact that during the rest of the year, the villagers are primarily involved with agricultural practices throughout the day. Therefore, since Water and Sanitation work is generally labor-intensive, such as building pumps, wells, latrines, soak pits, etc., I figured my work would generally be put on hold until January.

But on the contrary, I have found that much of what I would now consider to be my most important initiatives require an effort year-round. These initiatives generally involve mobilizing the villagers to take an active role in the development of their village and building non-labor skills, such as accounting, communication, planning, project management, and leadership.

These are the activities which I feel can have the largest impact on the village long-term. If the villagers learn to organize and plan themselves, they can, in theory, use those skills to internally address any needs which arise in the future.

So with that said, the following is a brief synopsis of my efforts over the past month:

Water and Sanitation Committee ('ji ni saniya tɔn sigi') Monthly Dues Collection

As usual, twice during this month the men of the Water and Sanitation Committee and I walked from concession to concession within the village to collect the monthly dues owed by each household. Generally most households have paid the fee, many in advance. But several continue to hedge, complaining that they do not have the money.

Money is difficult at the moment since harvest has not yet arrived, but even with this consideration, the money that we are collecting is only 100 CFA each month, or 20 cents. This is how much many people pay each day for one round of tea, or a morning snack. So I and our committee members believe that each household does indeed have the money, but are reluctant to part with it.

At the end of each day's work, we sit down together to count the money and compare it to what was noted by the men in their books.

A couple weeks ago, I sat down with Aliwata, our 'sɛbɛnɛkɛla' (secretary), to teach him a bit of basic accounting. I showed him a format to record basic information when money is either added to or paid from the 'kɛsu,' and to keep track of the current balance. This is an important skill which may seem miniscule, but should aid the committee in all of their future endeavors.

Soap-Making Formation

Several months ago, our Water and Sanitation Committee decided to hold a soap-making formation for the women of the village. During the past month, we have proceeded in planning the formation.

At the convergence of Islam and drag?

Ladji, Isa, and Yacouba playing a little dress up during a 'shɛni' (dance party) held on 'Selideni' (the Muslim holiday at the end of Ramadan).

This year, the Islamic holy month of Ramadan lasted from August 1st through August 30th. During this time, Muslim people are obligated to fast during the daylight hours. On August 30th, the fast is broken by the Muslim holiday of 'Selideni' (Eid ul-Fitr).

Since the Bambaran people were traditionally animist, only later to be converted to Islam, there is a constant tension between the religions which can be seen daily in these communities.

I have found that though everyone considers themselves Muslim, they also wear 'boliw' (animist fetishes) for protection or good luck, such as a belt placed on all babies with leather pouches containing such items as the skull of a guinea-fowel, and perform traditional music and ceremonies in contrast to the religion.

In my village, the majority of people actually did not fast during Ramadan. Primarily only the 'cɛkɔrɔbaw' (elder men) participated in the fast. Part of the reason for this is no doubt that the holy month of Ramadan happened to take place during the period in which most of the work in the fields must be done. But despite this, I have found that other nearby villages held to the fast in much stricter fashion.

During the month, I was constantly asked about my religion. In the past, I had listened to the advice of former volunteers in describing myself as Christian. The idea is such that Malians, and religious people in general, have a hard time accepting that someone can believe in nothing. They can relate to you as long as you express some kind of religious sentiment.

But I never felt comfortable telling this lie. With no disrespect to organized religion, I feel that a big part of who I am is that I do not associate myself with any church or religious sect.

The past month in pictures...

This past month in village has seen continued work in the fields, continued migration of the youth into the city to make money, and the first half of the holy month of Ramadan, which lasts from August 1st through August 30th.

The following are some pictures I took during this time. Beneath each picture I provided descriptions and/or stories to help provide insight into village life and what I have been up to:

The final remnants of 'gingy.' From left to right: Dara 'dɔɔni' (Small Dara), Mami, Bahumu, Drissa (her son), and myself. I have given Dara 'dɔɔni' this nickname to his annoyance due to his small stature in comparison to Dara 'bɛlɛbɛlɛ' (big Dara). He has become one of my best friends in village.

All of the 'dɛnmisɛnw' (young adults) in village have their own 'gɛrɛ,' or group of friends who generally gather together every night to chat until about midnight, and each group has given themselves a name. I have generally become a part of 'gingy,' which is Bambaran for owl. They selected this name because the owl stays up all night and makes noise. I greatly enjoy chatting with this group because it involves both men and women. Normally in this culture, the men chat seperately from the women.

'Gingy' used to be about 12 people strong, but unfortunately, with most young men and women leaving for Bamako to make money 'fini gɔsi' (pounding Baizan clothing) or working as housemaids for well-off urban families respectively, our numbers have greatly dwindled. Dara is actually leaving on Saturday, and Mami already left on Wednesday. I joked with them that 'gingy' has died, but will be reborn in December when everyone begins to return.

My host-uncle Badama cutting 'sɛbɛ,' which became my favorite treat in village. This is a hard fruit that is prepared by cutting the fruit into large wedges, and removing the large seed within the fruit. The wedges, with the fruit still on the hard skin, are then cooked in an iron pot over the fire.

You don't actually eat them, but you pull the orange-colored, pulpy fruit off the skin with your teeth, chew and suck out the juice, then spit out the actual fruit. To be honest, I was not impressed the first time I tasted it - it was alright but not worth the hype the villagers placed upon it. But I quickly acquired a taste for it to the point where I find it irresistible. Unfortunately, 'sɛbɛ' season is now over.