Sociolingo’s Mali

News, images and comments from Mali, West Africa

Masquerades of the Bozo, Kirango (mali)

Source: masquerades of the bozo, kirango (mali)

This interesting webpage By Elisabeth den Otter has lots of photos which you can access through links. It covers the rarely seen circumcision ceremony and has other cultural information

Kirango is an old village located on the bank of the Niger river, about 35 km north-east of the city of Ségou. The inhabitants are Bamanan (farmers) and Bozo/Somono (fishermen). Both ethnic groups celebrate their masquerades, each in its own way. For the Bozo/Somono circumcision is a very important ceremony, which takes place about every ten years. For that occasion, they organize a masquerade, with dances, masks, and ‘sogow’ (literally ‘animals’) that represent an animal, symbolic or domestic. They are accompanied by drumming and singing.

Go to the webpage and see the photos

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May 6, 2008 Posted by sociolingo | ANTHROPOLOGY, CULTURE, Mali ceremonies, Mali photography, Mali practices and beliefs, Mali symbols | | No Comments

Bamanan songs from Kirango and Pelengana (Mali)

Source: http://homepage.mac.com/edotter/Fasiya_CD/Fasiya.html

The song ‘Fasiya’ (Heritage) is an invitation to preserve the cultural heritage of the Bamanan, which is disappearing; it also evokes the great fetishes that are no longer worshipped. This song was composed by Moussa Diakité, the singer of the group from Kirango. He is accompanied by Youssouf Dembelé who plays the ‘ngoni’ (a traditional lute with four strings), and Maïmouna Koné who plays the ‘gita filen’ (half-calabash) and sings as well. Moussa and Maïmouna are also lead-singers during the annual masquerade (see this website, under Puppetry/Mali).


Group from Kirango - Photo by Elisabeth den Otter

Read the full article

May 6, 2008 Posted by sociolingo | ANTHROPOLOGY, ENTERTAINMENT, MALI | | No Comments

Mali human rights: New family law debated

The following article shows some aspects of Mali democracy in action.  It seems to be a tenet of Mali democracy that all interested parties have a say and are consulted in the drafting of legal documents. However, having a ’say’ or being able to express and opinion does not necessarily mean that demanded changes will be agreed. In this case some Islamic organisations are opposing a family law bill particularly in the areas of inheritance and the recognition of religious marriages.

The family law bill, which was first drafted back in 1996, is being hotly debated at the moment in Mali. It ratifies international protocols that Mali has already signed up for including the African Charter on Human and People’s Rights, and the UN Convention on the Elimination of All Forms of Discrimination against Women. The driving force behind the latest attempt to get this bill passed is a group of women parliamentarians who have got together with lawyers and human rights activists and are  pushing this bill back to prominence again.

Source: IRIN NEWS

MALI: New family law faces opposition from Muslim organisations

BAMAKO , 2 May 2008 (IRIN) - A new family law code waiting to be adopted by Parliament is facing opposition from some Islamic groups who claim it goes against Islamic principles, particularly when it comes to proposed changes to the country’s marriage laws.

The new code aims to bring more equality between men and women in relation to marital status, parental rights, ownership of land and inheritance, wages and pensions, employment laws and education.

“The code is a significant step towards gender equality while reflecting the reality of Malian culture today,” the minister of women, children and the family, Maiga Sina Damba told IRIN.

The current code has seen little change since it was first passed in 1962, three years after Mali gained independence, and according to Oumor Cissé, communications adviser at the ministry for women, children and the family, it is heavily influenced by “outmoded” French laws, and a strict reading of Koranic texts.

Opposition

When the draft code went out to civil society groups for the latest round of consultations in early 2008, some Islamic groups started campaigning hard against the proposed changes to marriage laws, inheritance laws and property rights.

In early April the Islamic Salvation Association (AISLAM) called for the bill to be withdrawn from Parliament.

“All the proposals we made in the consultation phase of the new code were rejected,” said Mohamed Kimbiri, president of AISLAM.

The most controversial sticking points relate to shifts in marriage laws. Today in Mali traditional or ‘religious marriages’ as opposed to civil marriages, are legally accepted but the new code will cease to legally recognise religious marriages.

“Despite much opposition to this change, legalising religious marriages has been dropped from the bill altogether,” Kimbiri complained to IRIN.

But Parliamentarian Mountaga Tall elected in Segou a town north of Bamako, said religious or ‘traditional’ marriages deny some women their basic rights.

“Widows who have only had a traditional marriage are legally excluded from any inheritance rights and their children must go through expensive, lengthy and often humiliating procedures to inherit the basic family allowances due to them.”

In defiance of the soon-to-be-adopted law, Islamic groups are continuing to issue marriage certificates.

“For the moment, the issue is unresolved. But if [these marriages] go ahead it will be in violation of the law, and the marriage certificate will not be legal. No one can appropriate a power that is not legally bestowed,” said Cissé.

Further controversy

In another vein, under the current law when two people marry if they commit to monogamy they must stick to it in theory, but in reality a husband can re-marry without the consent of his wife.

“Men can circumvent the law by making a new marriage without any legal consequences,” said Daouda Cissé, a legal adviser to the women’s ministry.

The code also gives more inheritance rights to illegitimate children, and enables them to choose either their mother’s or their father’s name, but according to Kimbiri, “Islam can not accept that. [Illegtimate children] can only inherit their mother’s name, they do not have a right to their father’s.”

And finally, some clerics are concerned about changes the new code makes to giving couples joint rights to land and property - currently separate rights are maintained for property. But one Imam told IRIN, “under Islamic law spouses must accept separation of ownership of possessions.”

Compromise solution?

The code has already faced many delays and some fear it will stagnate altogether. Redrafting began in 1996 but it was slow to gain momentum in Parliament.

“Many Parliamentarians didn’t want to see change. or else they didn’t bother to read it,” Oumor Cissé told IRIN.

But in 2007 a group of women Parliamentarians - there are about a dozen, said Cissé - formed a group with lawyers and human rights activists to defend the code’s changes and to push it through Parliament.

“If Mali wants to be a fully-functioning democracy it is important to pass this code,” Omar Touri, head of a women’s rights network, Association of Women’s NGOs (CAFO), told IRIN. “People have to change their behaviour and they have to accept change.”

The code brings Mali in line with a number of international protocols it has signed up to, including the African Charter on Human and People’s Rights, and the UN Convention on the Elimination of All Forms of Discrimination against Women.

Given this, she said, “We have no choice but to pass it.”

But Abdoulaye Dembélé, deputy of the National Assembly, thinks it much more likely that a compromise deal will have to be struck, ensuring yet more delays.

“In this atmosphere of misunderstanding it is difficult for deputies to vote for this code at the risk of provoking a mass-uprising. We have to take into account the concerns and aspirations of all groups before passing it through Parliament.”

sd/aj/nr

[END]

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May 2, 2008 Posted by sociolingo | ANTHROPOLOGY, LIFE, MALI, MALI POLITICS, Mali civil society, Mali democracy, Mali marriage, Mali news, Mali women, NEWS, POLITICS | | 2 Comments

Mali anthropology: baby naming ceremony, Bamako

Love it or hate it, You Tube can be a useful tool for the anthropologist. I came across this video clip of a naming ceremony in Bamako

http://www.youtube.com/watch?v=J-rBWKHhyOs

This video was shot at a celebration and baby naming ceremony
deep in the heart of Bamako (Sabaliboogo district). Interestingly similar to the Mali marriage ceremonies with Griot singers and drum and dance friendly competition. Siaka’s drum troupe are the main performance and young Kaliefa plays the lead in this clip. The dance party is for one of the dancers who recently had a baby.

michaelpluznick has a good range of video clips on YouTube with drumming as a theme.

March 4, 2008 Posted by sociolingo | ANTHROPOLOGY, MALI, Mali celebrations, Mali ceremonies, Mali culture, Mali drumming | | No Comments

Mali:A polar bear is in the middle of the Sahara desert. It is not a mirage.

Source: IPA

Festival Fosters Cultural Exchange in the Desert
Jennifer Hollett


ESSAKANE, Mali, Jan 16 (IPS) - A polar bear is in the middle of the Sahara desert. It is not a mirage.

Underneath the bear’s head could be seen the face of an Inuit actor, who is wearing the skin for a skit. Artcirq — an Inuit circus collective — had travelled from the Arctic to Africa for Festival in the Desert, held here on the weekend.

The festival is the largest concert in Mali, and probably the most remote in the world. Set in the Sahara sand dunes north of Timbuktu, it brings people from everywhere to the middle of nowhere for a mix of music and a celebration of culture.

Read the full article 

February 23, 2008 Posted by sociolingo | ANTHROPOLOGY, MALI, Mali festivals | | No Comments

Mali: AN INUIT ADVENTURE IN TIMBUKTU

Source: Globe and Mail

FROM THE ARCTIC TO THE SAHARA: AN INUIT ADVENTURE IN TIMBUKTU

A troupe of performers from Igloolik has replaced snow with sand, venturing to the Festival au Desert near the fabled Tuareg city. Starkly different, there’s also a familiarity - indigenous peoples who share the threat of global warming to their lives and cultures

snolen@globeandmail.com

ESSEKANE, MALI — When Terence Leonard Uyarak looks up at the star-cluttered night sky over the Sahara, the four people running - ulaktut in the language of the Inuit - are there.

Tuktgurjuk, the caribou toward which they head, is there. So is nunurjuk, the polar bear from which they flee.

But they aren’t where they’re supposed to be. It’s as if they have all stumbled, and slipped half way down the sky. Nunurjuk, the north star and all of the other stars by which Mr. Uyarak tells his way in the snow of the Canadian Arctic are laid out above the desert night. But they are skewed, down near the equator. He cannot tell his way by them, not here in this desert.

More 

January 13, 2008 Posted by sociolingo | ANTHROPOLOGY, Mali festivals | | No Comments

Mali: Festival du Chameau 2008

Source: smh

Saharan Touareg men gather for the festival.Saharan Touareg men gather for the festival.
Photo: Frans Lemmens/Lonely Planet

The Festival du Chameau brings vibrant music, hundreds of nomads and Michael Kessler to the middle of nowhere.

We’re not in Timbuktu but it sure feels like it. It’s been a five-hour flight from Paris to Mali’s Mopti Airport, then we’re confined to a battered four-wheel-drive for what turns out to be two arse-thumping days and nights over 600 Saharan kilometres. In the middle of the rugged Malian desert on the mountain border of Algeria, hunched up in the back of our dusty truck, I wonder: “Will we ever, ever get there?”

More 

January 13, 2008 Posted by sociolingo | ANTHROPOLOGY, Mali driving, Mali festivals, Mali transport | | No Comments

Mali culture: Chi Wara Headdress

Source: Virginia Museum of Fine Arts

Chiwara Headdress

Chi Wara Headdress
19th-20th century
Bamana culture, Mali
Wood, 34 by 13 1/2 by 3 3/4 inchesAfrica is the home to a wide variety of animal life in and African artists often incorporate images of animals to express ideas.

The Chi Wara mask is one such example of African art. Chi Wara translates as “animal of tillage.” In Bamana belief, a mythical creature-the primordial Chi Wara-was the first farmer, a wild beast who taught mankind how to cultivate fields. Today, the skills of farming are still critical to sustaining life on the edge of the Sahara Desert.

In this sculpted mask and others of the same type, the mythical creature is represented by combining aspects of different animals. The lower body represents the aardvark, a type of anteater that burrows into the ground with its claws and snout. The way an aardvark scratches at the earth reminds the viewer of planting crops. The head of the sculpture with the tall thin antlers of a roan antelope remind the viewer of growing millet, a grain commonly grown in the region. And, the zigzag patterns stand for the path of the sun between winter and summer solstices also suggesting the way an antelope runs. The Chi Wara is formed into a crest mask, which sits on top of the dancer’s head attached to a basketry cap. The dancer’s body and face are hidden by a costume of grasses and fibers that is a symbol of rain-essential to growing food. Beads, leather, and metal attachments often are added to embellish the masquerade.

Performances with Chi Wara headdresses are done by champion farmers at times of land clearing, plowing, planting, and harvest. The dance is done in a bent over attitude to show “an excellent farmer hoes the ground continually, without straightening up to rest.” The performance is hoped to aid in the farmer’s efforts to make something out of nothing - growing crops from the dry ground.

There is also a Chi Wara society in which elders teach young farmers to preserve the knowledge of agricultural practices. This society prepares boys to become fathers and husbands by focusing on skills needed to be successful farmers to provide for their family and contribute to the community as a whole. In daily life, women help with farming chores as well. In similar fashion, there are male and female versions of the headdress that are danced in pairs. Drummers provide the beat as women sing and call out praises to the ideal farmer.

December 28, 2007 Posted by sociolingo | ANTHROPOLOGY, ARTS, CULTURE, Mali arts and crafts, Mali cultural heritage, Mali culture, Mali exhibitions | | 1 Comment

Academic paper: Kin-based Joking Relationships, Obligations, and Identity in Urban Mali

Source: http://digitalcommons.macalester.edu/anth honors/2

”You Eat Beans!”: Kin-based Joking
Relationships, Obligations, and Identity
in Urban Mali
Rachel A. Jones

ABSTRACT
For people in urban environments, practices and beliefs allowing creation of supportive
social relationships are important for dealing with economic and other insecurities. This
paper examines roles of rhm`mjtw`, a kin-based joking relationship, in Bamako, Mali. I
argue that people in Bamako use and negotiate practices and beliefs associated with
rhm`mjtw` for practical purposes. Participant observation, ethnographic interviewing, and
historical research were used to examine ways that Malians use this joking relationship to
promote social cohesion, circumvent the power of the state, provide opportunities for
economic gain, and preserve cultural histories and identities in a rapidly changing urban
environment.

This paper is posted at DigitalCommons@Macalester College.
http://digitalcommons.macalester.edu/anth honors/2

c Copyright is owned by author of this document.

December 26, 2007 Posted by sociolingo | ACADEMIC, ANTHROPOLOGY, Mali academic papers and reports, Mali practices and beliefs | | No Comments

Songhoy symbols, Timbuktu

December 26, 2007 Posted by sociolingo | ANTHROPOLOGY, ARTS, CULTURE, Mali architecture, Mali culture, Mali photography, Mali symbolism, Mali symbols, buildings | | No Comments

Cape Breton woman finds a life and love with nomadic community in West Africa

Evanescense has a great story about a Canadian lady who has married a guy from Timbuktu.

December 20, 2007 Posted by sociolingo | LIFE, Mali marriage | | No Comments

MALI: Child marriage a neglected problem

Seen on IRIN NEWS

MALI: Child marriage a neglected problem

NIORO DU SAHEL, 30 August 2007 (IRIN) - Two years ago, in the western Malian village of Korera-Kore, a 13-year-old girl was forced into marriage during her school summer holiday. She died after complications during sex on her wedding night.

This young Malian, whose case was documented by a local organisation called the Coordination of Women’s Associations and Non-governmental organisations (CAFO), is one of more than 60 million women globally who were married or in union before the age of 18, according to estimates by the UN Children’s Fund (UNICEF).

Campaigners say forced early marriage, or child marriage, is a problem that has been largely untouched by the international community. In Mali it is considered by the research organisation Population Council as “one of the most severe crises of child marriage in the world today”; the few workers in this field say progress is too slow.

“There hasn’t been a really concerted effort to address the issue [at the international level],” said Naana Otoo-Oyortey, a founding member of the Forum on Marriage and the Rights of Women and Girls, a network of mostly UK-based organisations who campaign against early marriage and violence against women. “It’s been a neglected issue.”

Otoo-Oyortey said unlike female genital mutilation/cutting, which is prohibited in many international conventions, child marriage receives little visibility and little funding from donors for programmes to reduce the practice, despite its link to increased rates of maternal mortality, fistula and HIV/AIDS.

Slow decline

In Mali, according to the latest statistics from the 2001 Demographic and Health Survey, 65 percent of women aged 20-24 were married by the age of 18, one of the highest rates in the world. Nationwide, 25 percent of girls were married by the age of 15, and one in 10 married girls aged 15-19 gave birth before age 15.

While this marks a decrease since 1987, when 79 percent of Malian women married as children, advocates say the numbers are not dropping fast enough, largely because not enough people are working on the subject.

“The global trend has been a slow decline,” said Nassra Abass, a consultant in UNICEF’s child protection section in New York. “[But] there’s definitely a lot more that we can do.”

She said UNICEF’s focus has been on reducing female genital cutting (FGC), a movement that has “momentum”, unlike child marriage, honour killings and other traditional practices considered harmful by the UN.

“There have not been very many resources or much time invested in early marriage. There aren’t many programmes running. That’s why the decline is slow,” Abass told IRIN.

Dangers

The mild decline in early marriage in Mali has been attributed to the few education and awareness raising programmes that do exist.

In the western Malian region of Kayes, where 83 percent of girls are married by the age of 18, particular effort has been paid to informing people of the risks of early marriage.

According to the UN Population Fund (UNFPA), girls aged 15-19 are twice as likely to die during pregnancy or childbirth as women aged 20-24. Among girls aged 10-14, the risk is five times greater. Early onset of sexual activity has also been linked to increased risk of HIV/AIDS because child brides are less likely to be educated and more likely to have unprotected sex with older men who have had more sexual partners.

New research by CAFO of Nioro du Sahel, one of Kayes’s largest cities, showed that in Kayes, between 2005 and May 2007, at least 10 girls - many not yet teenagers - lost their lives because of complications after their wedding nights, sometimes due to haemorrhaging after forced intercourse.

Education

As a result, in July, CAFO joined with UNICEF, the government department responsible for the promotion of women, and the union of independent radio and TV stations, to organise the first public awareness campaign in the region of Kayes. It included a three-day workshop with religious and community leaders, informing them of the dangers of early marriage and helping them produce messages against early marriage to be broadcast in the local media. A similar workshop took place in the eastern region of Gao in June.

“We were ignorant. We married girls at 9, 10, 11 or 12 years old. Now, we’ve seen the reality. We will no longer practice this,” Diawara Mamadou, head of the town of Gogui and one of 12 community representatives present at the workshop, told IRIN.

For the last two years, UNICEF has also been working with communities in three regions of Mali - Segou, Mopti and Kayes - to inform residents of the risks, help them abandon the practice, and set up committees that will intervene in cases of early marriage. UNICEF in Mali has set up an internal working group to better coordinate work on early marriage, and hopes to extend these programmes nation-wide.

“[In Mali], we are the only ones interested in this problem,” said Fabienne Dubey, assistant programme officer for education at UNICEF-Mali. “I don’t know of other organisations working on this. It is still very rudimentary.”

UNFPA runs educational programmes focusing on reproductive health that include, but do not specifically target, early marriage. Starting in 2008, UNFPA will make early marriage more of a priority, according to reproductive health programme officer Mariam Cissoko.

Legal framework

In Mali, a girl is legally allowed to wed at the age of 15 with the consent of her parents. In some cases, girls younger than 15 can wed with the authorisation of a judge.

A government bill that would, among other things, raise the legal age of marriage to 18 has been on the books for five years, but has yet to be passed.

“Now, it’s a question of political will,” said Bakary Traoré, technical adviser on children at the Malian Ministry for the Promotion of Women, Children and Family.

According to Founé Samaké, lawyer and member of the Clinique juridique des femmes maliennes, a legal aid clinic, Malian law punishes the abduction of women for forced marriage by one to five years in prison. When the abducted girl is less than 15 years old, the sentence is up to 10 years of forced labour and, at the discretion of the judge, an injunction banning the convicted person from specified places for up to 20 years.

But enforcing the law is an “arduous task”, Samaké said, because family members are often accomplices in the forced marriage.

What works

“The most important thing that a national government should do is ensure enforcement of its own laws,” said Kathy Selvaggio, senior policy advocate at the Massachusetts-based International Center for Research on Women, an organisation lobbying the US government to spend more of its aid money fighting early marriage.

She said legal enforcement must be combined with programmes that provide alternatives to early marriage by increasing the levels of education and economic opportunities of girls.

“Where you have successes in combating child marriage, [as in India and Ethiopia], they’ve been these comprehensive approaches,” Selvaggio told IRIN.

The Malian government does consider child marriage a form of violence against women, and “there is a whole policy to fight against violence done to women,” according to Kanté Dandara Touré, national director for the promotion of women at the Ministry for the Promotion of Women, Children and Family.

She said the national committee for the fight against detrimental practices does include early marriage in its sensitisation work, using media, community leaders and theatre, but no government program targets early marriage exclusively.

“It’s a question of priorities,” and right now “female genital cutting is at the top,” Touré said, noting that more than 90 percent of Malian women are circumcised.

Priorities

Making early marriage a political priority is a necessary first step for change, according to maternal mortality research by American professor Jeremy Shiffman, of the Maxwell School of Citizenship and Public Affairs of Syracuse University.

“In Honduras, safe motherhood became one of the country’s foremost health priorities, and between 1990 and 1997, the country experienced a 40 percent decline in its maternal mortality ratio, one of the most significant reductions in such a short time span ever documented in the developing world,” he wrote in a May 2007 article in the American Journal of Public Health.

He found that nine factors shaped the degree to which maternal mortality reduction emerged on the national policy agenda, including efforts by international agencies to establish a global norm concerning its unacceptability; financial and technical resources from international donors; the degree to which national advocates coalesced as a political force; the generation of national attention for the cause; and the existence of competing health causes.

August 31, 2007 Posted by sociolingo | LIFE, MALI, Mali children, Mali marriage, Mali society, Mali women | | 1 Comment

Australian farmer kidnapped in Mali

A strange but sad story seen on BBC NEWS:

An Australian farmer falls in love over the internet with a Liberian refugee in Mali. He goes out to Mali to meet his bride and get the £43,000 ($86,000) dowry promised - and then is kidnapped and held to ransom. The Australian police laid a trap at the Canadian Embassy and caught the kidnappers freeing the farmer.

August 13, 2007 Posted by sociolingo | Bamako, MALI, Mali marriage, Mali news, NEWS | | No Comments

Mali: Dogon sacred sites

 Many people come to Mali with the intention of visiting the Dogon villages. Places of Peace and Power has a good article on the sacred sites of the Dogon with excellent photos.

The Dogon are an ethnic group located mainly in the districts of Bandiagara and Douentza in Mali, West Africa. This area is composed of three distinct topographical regions: the plain, the cliffs, and the plateau. Within these regions the Dogon population of about 300,000 is most heavily concentrated along a 200-kilometer (125 mile) stretch of escarpment called the Cliffs of Bandiagara. These sandstone cliffs run from southwest to northeast, roughly parallel to the Niger River, and attain heights up to 600 meters (2000 feet). The cliffs provide a spectacular physical setting for Dogon villages built on the sides of the escarpment. There are approximately 700 Dogon villages, most with fewer than 500 inhabitants.

The precise origins of the Dogon, like those of many other ancient cultures, are lost in the mists of time. The early histories are informed by oral traditions (that differ according to the Dogon clan being consulted) and archaeological excavation (much more of which needs to be conducted). Because of these inexact and incomplete sources, there are a number of different versions of the Dogon’s origin myths, as well as differing accounts of how they got from their ancestral homelands to the Bandiagara region. The people call themselves Dogon or Dogom, but in the older literature they are most often called Habe, a Fulbe word meaning ‘stranger’ or ‘pagan.’ Certain theories suggest the tribe to be of ancient Egyptian descent. After living in the region of Libya, they are believed to have migrated to somewhere in the region of Burkina Faso, Guinea or Mauritania (different scholarly sources give different places for this period). Around 1490 AD, fleeing invaders and/or drought, they migrated to the Bandiagara cliffs of central Mali. Carbon-14 dating techniques used on excavated remains found in the cliffs indicate that there were inhabitants in the region before the arrival of the Dogon; these were the Toloy culture of the 3rd to 2nd centuries BC, and the Tellem culture of the 11th to 15th centuries AD.

March 24, 2007 Posted by sociolingo | ANTHROPOLOGY, Dogon, MALI, Mali archaeology, Mali architecture, Mali cultural heritage, Mali culture, Mali philosophy, Mali photography, Mali symbolism, Village houses, buildings | | No Comments

Mali Music: A Timbuktu Funk Affair - A Benefit Event

A Timbuktu Funk Affair: A Benefit Event  
03/07/2007 07:39PM
Contributed by: WMC_News_Dept.

EventsSan Francisco (California), USA - The Marin-based Global Education and Action Network (GLEAN) and The Timbuktu Music Project will hold their annual fundraiser concert March 23rd at SomArts Cultural Center (934 Brannan Street – between 8th and 9th Street). Headliners will be the critically-acclaimed local favorites, Sila and the Afrofunk Experience.

Entrance to the event is $20 for adults and $10 for students, but anyone who RSVPs to timbuktufunk@hotmail.com by March 21st will be added to the guest-list and pay only $15. The all-ages event will raise funds for musical education and instruments in Mali, as well as this year’s youth expedition to West Africa, where Bay Area teens will learn about, and help document local culture, and especially music.
The night’s events will include an African buffet, a bazaar, a silent auction as well as a paintings and photographs by local artists for sale. Several African restaurants have agreed to donate their services to form a buffet, and there will also be a bar. African arts, jewelry and crafts sellers from around the San Francisco Bay Area will be selling exotic goods.

For more information go to www.gleansworld.org.

March 9, 2007 Posted by sociolingo | ENTERTAINMENT, MALI, Mali festivals, Mali music, Mali news, NEWS, Timbuktu | | No Comments