I'm BACK!!!!

Dear readers,

I had to pull back and consecrate more time to finishing my first novel. It's done! SAFFRON HAPPY is completed. I'm delighted to share a summary of it with you. It goes as follows:

When his motorbike repair shop shuts down, a husband takes the controversial decision to join his wife at her roadside doughnut stand from which she was financially supporting the family for months. Illiterates and a minority in a mostly polygamous society, this one husband and one wife team maneuver their way through rigid social norms, interesting interpersonal relations and the desire to provide their children with opportunities they themselves never had. My novel is set in the Ivory Coast and takes the reader on a journey through the joys and tribulations of daily lives, cultural beliefs and practices, and family dynamics common to many countries in West Africa.

I look forward to have it published and share the exciting story with all of you.

Thank you for your support!

The African Head Wrap

The head wrap - with it's varying colors and shapes - often times is an essential clothing item that inject a zing in an African woman's accoutrement. However, it is more than just another garment in most countries in Africa. In Muslim areas, it is a requirement for all females, young or old, in addition to or in lieu of the flowing scarf head cover.

Moreover, just like the red dot sported by women in India and a couple other East Asian countries, the scarf is sign of marital status. Women in several west African countries are required to wear a head wrap at all times -except in their own room or within the familial house - once they get married. Still widely respected, this practice nevertheless is being less and less observed by the younger generations. A great number of women sport head wraps not because of the cultural or religious requirement but simply as a fashion statement. They come up with creative ways to tie exceptionally gorgeous fabric pieces into amazing head gears.

Link to head wrap images below

http://www.google.com/images?rlz=1T4ADSA_enUS367US367&q=african+head+wrap&um=1&ie=UTF-8&source=univ&sa=X&ei=9PF4TbPrGvOD0QGY-fzLAw&ved=0CD4QsAQ&biw=1259&bih=576  

The Debate About Makeup For Tweens

When the news broke about Geogirl, a new Walmart makeup line for girls eight to twelve years of age, beyond the heated debate about the appropriateness of cosmetics at an age range considered young by most, I was thrusted into my past as a young girl growing up in Africa.

Most African babies' experience with makeup begins when they are just a few days old. Mothers will bathed their babies and regardless of their gender, they would line their bottom eyelids with hand mashed kohl liner. The practice will go on until the baby starts walking. For baby boys, generally that is the end of it but for girls, persistent mothers will continue embellishing their eyes on a daily basis. For the wide majority of mothers, the practice will become only occasional.

The girls will be re-introduced to eyeliners and even subtle lipstick for some, right around twelve or thirteen. For most of them in today's date, this is a rehearsal for their life as women. In more traditional communities, mothers train their daughter to make themselves up to attract the attention of prospective husbands.

Makeup for young girls is not considered outrageous for tweens in Africa unless it is shockingly colorful. Traditional African makeup is characterised by its subtlety.

Naming a baby in Africa is serious business in Africa

Every African has a meaning or a significance attached to his or her name. First names may be assigned based on family lineage, day of the week when baby is born, order of birth, religious reasons or circumstances of birth. This is not an exhaustive list as the meaning and significance of assigning a certain name to one's baby may be entirely based on parents' subjective circumstances.

In almost all African families, there will be children named after grandparents. Grandma and grandpa on both sides expect this gesture from their children to the point it sometimes becomes a source of contention between in-laws. It's also exerts unwanted pressure on a young couple who had other name choices in mind for their future baby.

Some babies are name after their day of birth. For instance, a female baby born on Friday could be named Djouma by a Bambara family. The Bambaras may also call the first baby Somah if it's a boy. In the Akan tribe in Ivory Coast, Amah is the name for a baby girl born on Saturday, Ndah is for the male twin and Ndablah for the female twin.

Circumstances of birth give ample room for creativity in name assignment but even then, no name is assigned frivolously. My own father was name Banta for his resilience. My grandmother carried his pregnancy under both physical and emotional difficulties. My paternal grandfather was called Houne - twin in Soninke language. Saney is for a female born on a starry night.

Some names are meant to be premonitory. Woody is a baby boy of the Bete ethnic group of Ivory Coast that one wishes to be manly, virile, as he grows, Sanou (gold) for a girl one wishes to glow in life, Fanga (power) for a Bambara boy one would like to become a leader some day.

Most African do not have middle names but when assigned, middle names have for purpose to indicate one's religious affiliation or beliefs. A Christian or muslim name will denote the parents adherence to Islam or Christianity. Similarly, animist parents may assign names to reflect their beliefs in the supernatural and animist deities.

There is always a story behind an african's name. The next time you meet one, ask him or her about the meaning or significance of their name. It more than likely won't be that their parents just loved that name.

Tying the knots

In most African customs, "tying the knots" is business between the family as opposed to a contractual ceremony between the two individuals concerned in western culture. It is preceded months earlier with the cola nut ceremony. The envoys of the groom's family meet the bride's family and in a small meeting, they obtain the promise that the girl they're seeking will be reserved for them. During this meeting, the bride's family receives a number of cola nuts and cash to seal the deal. 

In most west African societies, the actual tying of the knots or "tying of the marriage" as we say, is often performed in the absence of the groom and his new bride. Marriage is not considered a simple union between two people. It is a solemn engagement between family units, of which the groom and bride are just representatives. The male members of the families usually meet in a big gathering.  The setting is usually circular with the bride's family on one side and the groom's on the other, surrounded by their friends and other well wishers. The eldest member of each family speaking through a griot negotiates and irons out the specific terms of the marriage contract.

The dowry is set. Traditionally it used to be in a requested number of grams of rough gold and livestock. Nowadays, the cash is set in CFA Francs. The average cash dowry is no more than CFA 100,000 -approximately $225- a symbolic amount paid to the bride on behalf of the groom. The bride will also receive lose fabric, usually yards of wax print material. Her family may also request a cow for her fathers -the bride's father and her paternal uncles- which, after tough bargaining may be paid in nature or the equivalent value given in cash.

The bride's family will request a boubou -big traditional outfit- for her father or a respected uncle. Similarly, the mother(s) of the bride -her mother, mother sister wife and her aunts- will be given lose fabric or cash as a marriage gift. 

Once an agreement has been reach in the negotiations, then the bride's hand is officially given in marriage. 

This marriage contract does not get into the determination of what is expected of the partners as husband and wife. Instead, the rights and duties are presumed understood and may be reiterated in the family's advices to their son or daughter and during the blessing portion of the ceremony.

The "tying of the knots" usually precedes other ceremonies such as the "head washing" we cover in a previous post.

The Head Washing Ceremony (End)

As you would sit a child down, the matron gently lowered her in a sitting position. Half way through the motion, she raised her back in the standing position. She lowered her again and just like the first time, she raised her again. The third time around, Mariama was fully sitted on the stool. This ritual symbolises preparation to sit firmly in one's marital home.

The drums stopped for a moment. One of the women stroke up a new song and the other joined in. The drummers beat their instruments again. Dipping her two hands in the bucket, the matron said an expression, which is translates as "In the name of God", then she washed the bride's hands, then her face. Three successive times, she dipped her hands in the bucket and passed her wet hands on Mariama's hair front to back, front to back. She took the right foot out of the new sandal, washed it, repositioned it in the shoe. She took the left foot and did the same.

This ceremony is calling head washing but is not limited to the head. The washing of these parts of the body is for purification. It symbolizes the bride coming pure to the marriage.

A woman then handed her the towel, she patted all the washed areas dry. Sitting in the circle with her head covered back with the topa scarf, Mariama could hear the women clapping and singing a several songs over her. She barely heard what they were saying. She felt in a sort of out of body experience. All she felt for sure was the excitement that she would be soon with her new husband.

The women slowly walked her back to her mother's room. From there, after dinner, she'll be taken to a house a couple of streets away. A room has been prepared for her and her new husband for the next seven nights and six days so they may spend time together. They'll be catered to, visited by family and friend's and the celebration will continue around town until then. They will get to know each other personally, physically and emotionally. It's her family's wish that the early morning hours of that first night, the matron comes out with a blood stained white sheet to announce that she had saved herself for marriage.

In the next post, we'll address the tying of the knots.

The Head Washing Ceremony

The taxi pulled up in front of Mariama's house. One of the older ladies gathered the scarf a little closer around Mariama's face and cautiously led her out of the vehicle. Mariama guessed that she was the matron. A female griot coming in their direction, started singing the eulogies of the bride's family, the family she was marrying into, the past glorious moments of the ancestors. The crowd grew progressively bigger as Mariama was led into her mother's room. Through the narrow slit left where the matron's hand was holding the scarf under her chin, she could see that a crowd of men was already under the big acacia tree. She knew they were ready to tie the knots or as they say around here "tie the marriage".

Blogger's note: The "tieing of the marriage" is one of the most important rituals, if not the most important ritual during this African wedding. I'll elaborate on it in a distinct format in a future post.

The matron sat her on the edge of the bed and with the help of an aunt and another woman she didn't know, they changed her clothes to an indigo Topa long boubou (west african caftan) and wrap set. A matching topa scarf was put over her head. Her aunt brought a brand new pair of plastic sandals. The matron physically put each foot one after the other in the new shoes.
"The sun is going down. We need to go." She said.

Mariama had a vague idea of what would happen for the next seven days but she knew she'd be learning many unspoken things about her culture along the way.

A small crowd of women waiting in the living room, joined and formed a circle around her. There was now two griots singing. She could hear the drums beating louder. Some women were clapping to the rhythm of the drums. In the middle of a big circle, two young ladies were trying to outdo each other with various energetic dance moves. The matron was holding her scarf and a corner of her boubou to prevent her from falling. She slowly led her to a 12 inch high stool in the middle of the women. A new shower bucket containing water was waiting; beside it, a new towel neatly folded in a wicker basket. The only men present at this stage of the ceremony were the two drummers and some boys, curious about what all of this ruckus.

The matron stood her with the stool a couple of inches behind her feet and facing her, she held her by the shoulders.

To be continued...