Bruce Whitehouse examines how marriage is understood and practiced in West Africa–and the potential consequences of its changing meaning. During a wedding ceremony in Bamako, the capital city of the West African nation of Mali, couples pledge their commitment to one another in front of family and friends. Brides wear white dresses, and ceremonies are often followed by elaborate celebrations with food and dancing. At first glance, the practice of marriage in Bamako appears similar to that of many Western cultures. A check box on the required paperwork for a legally binding civil ceremony, however, draws a distinction. Malian law requires couples to commit to either monogamy or polygyny when they marry. Checking the box for polygyny—a form of plural marriage in which a man is allowed more than one wife—does not require a man to take another wife at any point, but it leaves the option available. If a couple commits to monogamy, they are legally bound to that type of union unless both parties agree to legally change the agreement.
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The most common cultural activities involve music and dancing. Mali also has a ballet troupe that performs throughout the world. Traditional music from women of the southern area known as Wassoulou is very popular. The Bambara and other groups excel in the creation of wood carvings of masks, statues, stools, and objects used in traditional religions. The Tyiwara , or gazelle mask, of the Bambara is remarkable for its fineness of line and distinct style.
Localized handicrafts include jewelry making by the Malinke people and leatherworking around the Niger Bend. Carved statues and cotton cloth woven with geometric designs are produced for the tourist trade in urban areas.
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The early days of Gao, however, which were not described conscientiously in these Tarikhs, have been subjected to polemics in many respects. Our excavations in the archaeological sites of Gao Saney and Gao city since have provided new data that offer an original approach for rewriting the early history of Gao. According to these data, the archaeological site of Gao Saney was occupied by a population including merchants and manufacturers from North Africa from the eighth to the tenth centuries, rather than the commonly accepted date of the eleventh to the thirteenth centuries, inferred from the epitaphs of the neighboring cemetery.
Our excavations have also uncovered large buildings made completely of stone in Gao city, known as Gao-Ancient. We consider these as constituting a royal residence protected by a big castle, constructed at the beginning of the tenth century only to be abandoned toward the end of the same century. Our excavations have thus confirmed, for the first time, the very existence of the twin cities of Gao, mentioned by Arabic writers of the tenth and eleventh centuries. We felt happy to show him a part of our discoveries before his premature death in Our thanks are also to the Grant-in-Aid of the Japanese Government which financially supported our field surveys for many years.
All the kingdoms obey its king.
, and , revealed an extraordinary page of human history dating back The discovery of many dwellings on the site of Djenné-Djeno (remains of Mali’s Old Towns of Djenné on List of World Heritage in Danger Jul
Log in to get trip updates and message other travelers. Bamako City Centre Market 65 Reviews. Sorry, there are no tours or activities available to book online for the date s you selected. Please choose a different date. Quick View. Niger River trip with visit to Segoukoro
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F arima Samake, a widow living in the village of Gwelekoro in the south of Mali , regrets obeying her husband when he took their first daughter out of school to take care of her younger brother. I think our decision has been an injury to her because if she had studied her life could have been different. Not having finished school, Farima’s daughter, Wassa Diarra, cannot read or write.
This is what almost everyone is doing. We are all poor here but I’m worried about my daughter’s situation.
Source: WTO Secretariat calculations based on data provided by the Malian authorities. Page WT/TPR/S/ • Mali. – -.
War between the state and jihadists in central Mali has led to growing intercommunal violence. To spare civilians additional harm, the government should explore the possibility of talks with the insurgents about local ceasefires and humanitarian aid — while remaining open to broader discussions. The war in central Mali has reached an impasse, with the state unable to defeat jihadist insurgents by force.
The insurgency and military operations against it have exacerbated intercommunal violence. As a result, some Malians call for negotiations between the government and militant leaders. Why does it matter? The calls for dialogue, while no longer marginal, are still resisted by the government, its foreign backers and parts of Malian society, who see no room for accommodation with the jihadists. Yet experiences negotiating local compromises and humanitarian access with militants suggest that at least some are pragmatic.
What should be done? The Malian state should mandate religious leaders to test the possibility of talks with militants, potentially aiming first for local ceasefires and other means of mitigating civilian suffering before broadening the scope. It should also sponsor wider dialogue among central Malians, including jihadist sympathisers, about the grievances underpinning the insurgency. Military operations aimed at defeating the Katiba Macina jihadist insurgency in central Mali have reached a stalemate, with the conflict fuelling ever deadlier intercommunal violence.
In this light, some Malians call on the government to engage the militants in political dialogue.
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