Scenes from the cold season in village...

My friend Aliwata's family 'malɔ kan' (harvesting/cutting rice). This work is made particularly difficult because it is done before the waters have receded. It is cold season, and the waters do get surprisingly frigid.

Lamuru's household works to 'malɔ kafɔ' (collect the rice together) following 'malɔ kan.' The piles of rice stalks are then left until the fields are dry. Only then can 'malɔ gɔsi' (beating the rice grains off the stalks) begin.

A band's tour bus, Mali style. Mama Diakité performed a concert at night in our village on January 16th. Rather great bands, often widely known, travel from small village to small village to perform. Generally, the concert begins with an apprentice to the main 'jelimuso' (female griot/singer) singing quality songs. But unfortunately, once the main 'jelimuso' arrives, she basically goes through the names of people in the village, asking for money. The person called then comes up and gives money. While the person is standing there awkwardly, the 'jelimuso' will sing praise and blessings for him, and sometimes even sing how much money he had given. The bands are always tight, but the emphasis on begging always spoils the event for me.

The Great Flood of the Dry Season

During the second week of January, while over at my jatigi's concession, my host father's brother, Badama, pointed out into the fields. I looked, and was shocked to find what looked like a large lake spread across the fields as far as I could see! A huge body of water, a flood... and it hasn't rained a drop since early October! How could this happen?

My friend Daouda takes his 'misiw wɔtɔrɔ', filled with 'malo kala' (rice stalks), through the flood waters. A motorcycle passes by, in waters past knee level.

Turns out, each year when the rice growing season is over, water is drained from the rice fields and spills into the surrounding fields. Most years, this water is fairly minimal and has no real impact. This year, however, the water that spilled out from fields around the village of Tiby, about 15 km away, caused some fairly substantial flooding.

The flood waters around my village.

Ongoing preperations...

In my two previous posts, I outlined a couple of the major projects I have been working on over the past couple of months. Below is a brief outline of a few other items I have been involved in, which primarily involve gearing up for future work...

Water and Sanitation Committee

Well Construction Project

On Sunday, January 8th, after I had returned from my vacation in America, we held our monthly 'ji ni saniya tɔn sigi' (water and sanitation committee) meeting. Amongst other items on the agenda, we discussed how to proceed with our planned well project. Before I had left, we had held a village-wide meeting and obtained the buy-in of the village elders to build one well during the hot season, fully funded by the village. The next step was to schedule a second village-wide meeting, during which we would select the location of the well to be built and solidify the process of fundraising.

In loose conversations with members of the village, I realized that we may have neglected a major cost item. We had consulted the right people to obtain all of the costs required, done our due diligence to obtain current cost estimates on materials, and read the list off to everyone involved to verify we hadn't missed anything. So I assumed that since we hadn't discussed the need to pay laborers for digging the well hole, this would simply be a community operation, no payment involved. But it turned out that we do indeed need to pay villagers to dig the hole - it is simply too much work.

Therefore, on Tuesday the 17th, I met with Dramani, our 'ɲɛmɔgɔ' (president), Aliwata, our 'sɛbɛnɛkɛla' (secretary), and Daouda, our 'warimarala' (treasurer), to update our budget sheet to account for paying laborers to dig the well holes. I walked Aliwata through the process, and it turned out that instead of a 7,500 CFA (approx. $15) contribution per 'du' (household), we would have to raise 8,000 CFA (approx. $16) per 'du.'

But the men did not like the idea of raising the contribution. They argued that 7,500 CFA will be fine, we cannot raise the cost after having given the estimate in December. I explained that we need to, we accounted for all of the costs. If we do not raise the required funds, we will run out of money during the project and we will not be able to complete it. They argued that this cannot happen, there is enough money to pay for everything. I asked 'how? How are we going to pay the diggers if we haven't accounted for their fee?' I told them, 'if you can show me where that money will come from, I will relent and we can maintain the 7,500 CFA contribution.'

Soap-Making Formation

Aliwata, Bamoru, Daouda, and Dramani assemble the cutting knife (a strand of brake wire stretched taut) on the table we had custom-built back in September from a shop in the nearby city of Dioro.

On January 31st, our Water and Sanitation Committee ('ji ni saniya tɔn sigi') held our long-awaited soap-making formation.

As I had mentioned previously, Daouda and Dramani had previously gone to the nearby city of Dioro to observe a current soap-making operation. They returned very fond of this specific operation.

Unfortunately, the woman who makes soap in Dioro would not divulge the recipe of the soap. We only knew that 'shi tulu' (shea butter), the oil most commonly used in locally-crafted soaps, could not be used because the resulting soap is too hard to be cut using the table.

This woman had learned to make soap through a formation. The man who ran the formation is currently out of the country, and is likely too expensive for our budget anyways. I had purchased all of the required materials out of my living allowance, and am unable to either pay out-of-pocket, or find the additional funds, to pay for such a formation. I was willing to pay for the materials because the villagers are learning a skill which can be used into the future. After the formation, it is up to the villagers to raise money for the operation on their own.

So in lieu of the actual formation, I used a simple recipe found in one of our Peace Corps manuals, tailoring it to the locally-available 'kwarikuru tulu' (cottonseed oil I believe), which was recommended by the Dioro woman.

I ran the formation rather loosely, allowing our committee members to take charge while I played an advisory role.

Umu and Aja, two women on our committee, dissolving 'sɛgɛ' (lye) in water at the start of our soap-making formation as other women look on. 'Sɛgɛ' is known to be very dangerous to handle. Contact with skin, and even smelling the odor, can be dangerous. Hence the precautions taken by the women.

An 'Agent for Change'

It is too often said that Africans are where they are because they are lazy or unmotivated. I take offense to that, after living amongst them for over a year and a half. They have the same drive and ambition as their counterparts in the west. It is simply a matter of resources.

Youssoufu and I. I am in my 'fɔrɔcɛ' (also known to be 'cɛkɔrɔba finiw', or old men's clothing) I got tailored for 'dumbashu' (the Islamic holiday of Mawlid). Since it is a religious holiday, my friends encouraged me to go traditional. But I don't think this is something I'll be taking back to the States with me.

Take for instance Youssoufu, my new 'agent for change.' On the afternoon of Wednesday, January 11th, I was chatting with several of the men in our 'kin' (neighborhood) when Youssoufu mentioned that he would soon be biking out to the nearby village of Denmugu to treat their wells for them.

Youssoufu is not a member of our Water and Sanitation Committee, but he is a relay with the local CSCM doctor's office. Since doctor's offices are generally found only in large villages or commune capitals, the health system relies upon volunteers, known as relays, from other nearby villages who act as health liaisons between the local office and the smaller villages.

The roots have taken hold...

Members of the 'Ji ni Saniya Tɔn Sigi' (Water and Sanitation Committee) shocking a well after women found red worms living in the water. Left to right: Dramani ('ɲɛmɔgɔ,' or president), Daouda ('warimarala,' or treasurer), and Bayani (our recent addition).

My primary initiative during my Peace Corps service has been to establish a 'Ji ani Saniya Tɔn Sigi' (Water and Sanitation Committee), and to ensure that it is fully-functioning and will last into the future once I am gone. These past couple months have not been particularly busy for the committee, but several significant events have taken place which have me very optimistic for it's future:

Planning for the Building Season

Back when we first began the committee, I completed a formation with the group to assist them in selecting future construction projects, in addition to behavioral change initiatives. We planned to tackle two of these projects, well construction and trash collection areas, in the upcoming 'tilɛma' (hot season), which is the standard construction season due to the absence of agricultural work in the fields.

I have been working with the committee over the past few months to plan the well construction project. I helped Aliwata, our 'sɛbɛnɛkɛla' (secretary), Daouda, our 'warimarala' (treasurer), and Dramani, our 'ɲɛmɔgɔ' (president) to think through all of the costs involved in well construction, from renting the 'bisi mulu' (concrete ring mold) and the 'bisi jigi masinɛ' (concrete ring-lowering machine), to buying cement, gravel, sand, tie-wire, and rebar. We sought assistance from a villager who has significant experience in well construction throughout the process. I then guided Aliwata, Daouda, and Dramani in obtaining cost estimates for the required materials.

A year's worth of food, a single day to store...

Over the past couple of weeks, during 'ɲɔ gɔsi wati' (millet beating time), I have been helping the villagers with their final tasks of the millet harvest season, and really have had fun doing so. The work is a strongly communal affair, where everyone helps each-other, and to some degree, share in the yield.

The work can be tough, but it is actually made very enjoyable by the company. People are generally in a jovial mood, joking with one another. Knowing that this is the final stretch of a grueling agriculture season surely must be rewarding as well.

Bokari, Tayluru, and Omaru prepare their 'gindy/ɲɔ gɔsi yɔrɔ' (millet-beating area) by arranging the harvested 'ɲɔ kungalow' (millet heads) in a large circle on the ground.

What the Bambaran people refer to as a 'ɲɔ gɔsi masinɛ' (millet-beating machine) is actually just a tractor, or a large tractor-trailer truck normally used to transport goods to market, which runs over the millet heads to seperate the grains from the 'kooloo' (stalks). My 'jatigi' (host father) Koka works with the driver of this tractor by planning out the work schedule throughout the surrounding villages.

After the first pass, the men 'ɲɔ kooloo bɔ.' They are raising the stalks above the beaten grains so that a second pass by the 'ɲɔ gɔsi masinɛ' will be effective at beating out the rest of the grains.