The Culture Collection for Social Change: Collective solidarity in Niger and Mali
[The original version of this essay in French is here]
“ Borgou ” in the Zarma language of Niger and “ Bouranchi ” in Bambara, in Mali, are ancestral practices which centers on the value of collective solidarity.
On the fine sands of the Sahel in Niger and in the meadow where fine grasses still flourish in Mali, live Fatouma Ahmadou and Moriba Diarra. Fatouma, a mother widowed for almost a year with four children, lives in the village of Kollo , a Zarma zone in Niger. Moriba Kanté, a former blacksmith retired since his accident, lives in the village of Torodo in Mali, in the Bambara zone.
These two families, in view of their respective situations, are preparing for the worst. For Fatouma, work in the fields must be done before winter to build up the family granary and be able to sell a little of the millet and onion harvest to meet the expenses of her small family. However, it has neither the manpower nor the financial means to carry out this work. Moriba lives with his wife and six children in two small houses in the family compound which have been falling into ruin for several years. He also does not have the financial means and physical strength to rehabilitate his two small houses.
These two families in Niger and Mali, separated by borders, living in different cultural areas, share the same social value which is solidarity. The inhabitants of the two villages of Fatouma and Moriba began to devise, on both sides, a way to help the two families in need. They have an ancestral practice called “ Borgou ” in Zarma or “ Bouranchi ” in Bambara. This practice draws its essence from the liveliness of the group of values of solidarity, mutual aid, generosity and hospitality.
The “ Borgou ” or “ Bouranchi » is an ancestral know-how and interpersonal skills that still continues in certain localities in Niger and Mali.
The principle is that members of the same village or neighboring villages provide support to a family or resident (widowed or destitute) who does not have the material or physical means to carry out, for example, farm work, manual well drilling or house construction/rehabilitation.
First the people facing challenges are known by everyone. A plan for mutual aid and solidarity is proposed by the community under the leadership of the village chief and the traditional authorities. The family in need are informed of the opportunity for volunteer collective support and the aid is offered without there being an expectation of compensation or future reciprocity.
Support is given in one day or if necessary over several days, during a popular assembly very often punctuated by songs, the sound of tom-toms or other local musical instruments in all joy as if to communicate the positivity and the feeling of devotion to the common cause.
Those who come to help bring food, drink, their physical strength and above all the spirit of solidarity to perpetrate this societal value.
According to Mr. Ibrahima Ndiaye, Malian sociologist: “ Bouranchi” is a form of solidarity which is a foundation of Bambara society .”
The practice of solidarity and mutual aid is an opportunity to strengthen social bonds, to forge or strengthen alliances, to discuss conflicts and common problems or projects and to find solutions and consensus to challenges or difficulties together. communities and individuals. It is a collective commitment around a common cause.
Mr Boube Bali, Nigerien historian tells us this: “ In Niger the societal value of solidarity goes beyond concepts and aspirations. They materialize through concrete actions .”
This practice from which Fatouma and Moriba benefited makes no distinction between ethnic groups and social classes. The practice mainly aims to help these people in need to live with dignity among others. It also allows children to be relieved of work that is too heavy for them.
Four opportunities to learn from this story
1. Local solutions that reflect social values are often fast and low cost, with “built-in” ownership as the solution came from the community.
2. Focus on equity and social justice to guide social change efforts.
3. Strengthen social bonds through practices that magnify social values.
Do you have any other suggestions for culture and social change? We would be happy to hear your ideas in the comments section.
Our gratitude goes to Professor Boubé Bali, historian, Abdou Moumouni University of Niamey, Ibrahima Ndiaye, Malian historian of civilizations and multiculturalism. Oumar Amani Director of LASDL (Laboratory for studies and research on social dynamics and local development) in Niger, Bakoroba Diabate and Djali Mady Sissoko, both griots from Mali, Seydou Drissa Traore President of the Joko ni Maaya Association of Mali.
This essay is a collaboration between cultural experts in Mali and Niger, UNICEF’s offices in both countries, and UNICEF’s Regional Office for West and Central Africa. This essay is the first in a larger series: The African Cultural Compendium for Social Change in West and Central Africa .
If you have any suggestions or ideas for this series, please do not hesitate to contact us. Write to Hawa Samake: hsamake@unicef.org
