Community Study

Community Study: Djigbé/Hozin
RCH PCV CALLAHAN Kara

History of Djigbé/Hozin
(As told to CALLAHAN Kara by BOCO Vitale)

In the middle of the 18th century, three brothers from a village called “Djigbé” in the Adjatado region (near the border of Togo), dissatisfied with the current political state of their village, set out to form a new settlement to the southeast. On their trek, they came to a marshy area that was impassable and called it “Agba Bodji,” meaning “after the great swamp” (the name has since been changed to the french pronunciation “avagboji”). Due to the undesirably wet conditions for settling, the brothers moved on.
The brothers came to another, low-lying area that was covered with snails, snail eggs and snail shells. Wênon, the oldest brother, liked the place and decided to settle there. He named it “Hozin,” meaning “of snails,” but the other two brothers were not as enchanted with it and decided to continue their search. After hiking uphill for about a mile, they came to a large, dry clearing. They named the clearing “Agbagbadji,” meaning “open air.” Ganwa Kponnon, the youngest brother, settled there are founded a vodun center which remains there today, albeit its high walls are only open to a select few. Agbagbadji is in the center of Djigbé and is the namesake of its quartier.
The middle brother, Sinla Madjaholou, traveled slightly farther and founded “Madjavi,” a quartier known today as “Madogon.” Together, the two brothers named their new village “Djigbé,” due to the geographical similarities with their home village. Over the next several decades, many others joined the settlement at Djigbé and the village grew in size. After the turn of the century the village split politically and another village was formed nearby called “Lakéd,” meaning “safe over here.” The village is now known as “Laké.”
The arrondissement came to be known as “Hozin” because when it was determined that a localized government structure was necessary, no one in Djigbé volunteered their land or resources for the project. Those in Hozin did, however, and the arrondissement came to be named after the village. In spite of this, the CEG is named after and located in Djigbé, and the citizens here are very proud of their village.

Places of Interest

The village of Djigbé and its surrounding communities contain numerous sacred sites, including the Sacred Forest of Bèmbé, which can be seen from the road between Bèmbé and Hozin. There are many, many fetishes for various Vodun gods, such as the statue of Heviossa in quartier Gbali, a tribute to the god of thunder, or the justice fetish called “Ogou” (“Gun” in Yoruba). There are also statues depicting commonly held beliefs, such as the statue of two women and a panther. This depicts the belief that if a woman practices infidelity, she will be terrorized by images of dangerous animals both night and day. Nearby there is a vodun fetish house. There are numerous Zangbeto houses in Djigbé, and the Zangbeto in Madogon patrols every night at 23:00 (unless there is a fête). There are over twenty quartiers in Djigbé.

Community Life

No one knows precisely the population of the villages or the arrondissement, as usually the only official census taken is during election season, and then only registered voters aged eighteen and older are taken into account. In 2002 a non-election census was taken which put the total population of Djigbe at 2,816, 1,317 being men and 1,499 being women. The average family had 3.6 children and the total population was 10,076. The average family consists of a mother, father, and four to five children, but this familiar structure becomes muddled when one considers that most men in Benin have two, three, or several wives. Djigbé is no exception and the wealthiest man in town is rumored to have over forty children by a dozen wives. People reside in either cement or mud brick homes. Electricity has been available in the village for about ten years and while most homes have it, there remain many which do not. The system of counters is very political and can be confusing, as many families often hook themselves up to the same counter and it is not uncommon to purchase long lengths of cable to connect a house to a preferable counter, even if it is across town.
If a general issue requiring intervention arises, community members can talk to the chef du village, the chef d’arrondissement in Hozin, or a zangbeto. If a PCV living in Djigbé had a problem, it would be advisable to discuss with their homologue(s), proprietor, work contacts, or whoever else could help them solve it. Community members are very concerned if someone needs help and are always willing to do what they can for that person (this probably applies even more to PCVs than to others).
There is a community development organization, Association de Developpement de Djigbé et Laké (ADDL) which assists with many community projects, including the building of the CEG in Djigbé and providing financial assistance for the maternité et centre de sante there. There are also many NGOs in the surrounding communities which provide assistance in the form of community projects. One such example is Tomorrow’s Children, an orphanage in Djigbé funded by UNICEF, which takes in children in difficult situations and provides vocational training to supplement their formal educations. Borne Fonden is another example of an NGO in the arrondissement which aids mothers and children affected by malnutrition and poverty. It is based in Hozin but works in all six villages of the arrondissement.
The community of Djigbé is affiliated with many religious traditions. Of the Christians, there are Catholics, Evangelicals and Celestials. There are many Muslims, with a mosque at the center of town which can be heard sounding the call to prayer throughout the day. The original spiritual persuasion, Vodun, persists through and has been incorporated into these more modern (to Benin) religions. Belief in witchcraft is very common and is attributed to almost all major events, good or bad. Sorcery is usually blamed for deaths, in addition to (but also secondary to) underlying medical causes. For example, a few years ago a baby choked and suffocated while being force-fed by its mother, but because gavage is a culturally acceptable practice, the death was blamed on witchcraft. The practice of gavage is extremely widespread in Djigbé and there is no stigma attached to it, so sensibilizations aimed at behavior-change would make an excellent primary project for a PCV.
Feeding practices aside, there are also several major holidays which are celebrated in Djigbé. Christmas, New Year, Easter and Tabaski are the big ones. There is a vodun holiday on January tenth celebrated with various displays of magic and followed by a fête (almost all holidays, weddings, funerals, graduations, etc. are celebrated with large fêtes. Deaths, in particular, are marked by loud parades and singing). There are also periodic ceremonies held for other voduns and these are celebrated with dancing and fêtes as well.

Transportation

There are several roads connecting the communities Hozin to one another, but only two main roads in from Porto-Novo. One comes in diagonally from Ouando and goes through Vakon, and one runs perpendicular to the goudron to Porto-Novo. Both are generally passable all year, though immediately following a few days of rain, more time than usual is spent dodging giant puddles. Since motos are the main more of transport, people usually wait until the road is dry or close to it before making the attempt.
Most families in village own at least one moto. There are several motos owned by the families in my concession and because the road is the main byway to Hozin, Hondji and Dangbo, it is very easy to find a zemidjan most days. Sundays and holidays may take longer, but if one is patient, a moto will almost always come within fifteen minutes or so. There is also a chauffeur in town, Ishmael, who goes directly to Cotonou almost every morning, increasing accessibility and cost efficiency. Porto-Novo is about a ten minute moto ride and the cost from Chez Kponou (volunteer’s house) to marché Ouando is 200 cfa, making a variety of foods easily accessible as well.

Safety

The only thing a volunteer in Djigbé could do to increase his or her safety is to watch out for the zangbeto at night. As a woman, I have been warned many times about the potential danger of being caught by the zangbeto. Common sense would indicate locking doors when away or asleep, notifying families in the concession of absences, and going out at night in the company of someone village-savvy. There isn’t much random violence in Djigbé. A few years ago, some students who had come to the area to study agriculture began to have sex with many of the village schoolgirls. When they picked the wrong girl, her particularly aggressive boyfriend decided to get some friends together and show the three newcomers a lesson. There was a large fight and some people were beaten so badly the were hospitalized for weeks. Word spread quickly and after a week, police arrived, taking the aggressors to prison. An incident like this hasn’t happened since.
Violence (as the average American would define it) against children is common but this is violence from an American perspective. Women routinely slap their children, most commonly in the face and head, and hit them with “switches.” This practice may be appalling to an American but is commonplace here, much like gavage. A potential secondary project would be child-rearing practice sensibilizations with the mothers with an emphasis on behavior modification techniques (verbally counting down to punishment to give the child time to adapt his behavior instead of delivering punishment without warning, implementing both negative and positive reinforcement, using reinforcers in placement of punishment, etc). However, the challenge lies in changing perceptions about the harm of physical violence on a child’s psyche, which means shifting a cultural belief with possibly very deep roots.
There is a gerdarmerie in Dangbo, not far from here, and occasionally police pick-up trucks can be seen patrolling the road into town from Porto-Novo. People in Djigbé generally feel safe and are satisfied with the level of protection afforded them by the gendarmerie and zangbeto, though some women have confided that they have more fear than admiration for the zangbeto.

Water and Sanitation

There is a pipe in the volunteer’s concession, chez Kponou, which brings “treated” water from Porto-Novo. The volunteer pays 25 cfa per bidon and the robinet has a lock on it to ensure that others don’t steal water. Because this water is supposedly clean, people do not boil it before drinking it, though recently someone had typhoid fever and diarrhea is not uncommon among children or adults. There are several pumps throughout the village, one in each of the twenty or so quartiers. People use the same water for drinking as for chores. Because the water comes from a variety of sources (wells, pumps, pipes), it is always available. If a pump were to stop working, those who normally use it could go to a pump in another quartier. Water is almost always 25 cfa for a large bowl. People pay before drawing water, and the money goes to the SB (same as for electricity). No one is forbidden from using any of the water sources as long as they pay in advance.
There are latrines in village but they are all private and only some houses have them. Many conessions do not, and these people defecate in the nearby bush. People urinate either in the bush or in the concession. Animals, especially goats and chickens, tend to roam freely throughout the day but some are tied up and let loose to feed or graze only during certain hours.
There is an area where almost everyone puts their trash, in a field right outside the village, and every so often when it gets full, someone sets fire to it. Some people make small, personal trash piles in or around their houses and burn these regularly as well. They burn all types of trash, from natural organic material to plastic (water sachés and black marché sachés). The community is generally clean. People are meticulous about sweeping the yards and roads, so trash is well contained and not of particular concern.

Food and Supplies

There is a marché every night in the village center, though, if someone needs something during the day, everyone knows where the venders live and can just go to their house to purchase something. At Djigbé’s nightly marché, one can purchase soy cheese, tomatoes, onions, pimante, bread, garlic, black pepper, bananas, oranges, pineapples, akassa, maggi cubes, eggs, ice, pasta, rice and a variety of prepared foods. There is also a woman who sells household things like toilet paper, batteries and soap. At nearby Ouando, a person can find literally anything, and though Ouando marché is technically every two days, there are permanent “stores” there that are open every day. There is also a large marché in Hozin every two days, a nightly marché in Vakon as well as a daytime marche in Vakon every two days. Hozin and Vakon alternate and many women go to both of them to vend their goods.
There are boutiques open all the time in village as well where people can find a variety of items ranging from margerine and liquor to hair accessories and beads. There is a season of low production but not a specific season when people are hungrier than normal. There is always food available, it just varies by season.

Income/Business

People work a variety of jobs in the comminuty. Men are menusiers, farmers and moto drivers. They sell cell phone credit, work in buvettes and transport goods. Women prepare food and do transformations for profit, clean their homes and concessions, cook for their families and do most of the other chores associated with household maintenance. They are also responsible for feeding, cleaning and entertaining their children. Some are couturiers or coiffeuses. There are also artisans who make baskets and mats and these can be found in Djigbé’s marché or at Hozin or Ouando.
There is a microfinance organization in Dangbo called CLCAM which distributes loans to women in surrounding areas, and there is a women’s group which meets here monthly to discuss loan arrangements (who is responsible for who in the case of non-payment, for example).
Mais, patate, manioc, beans, rice, cassava, are the main crops are raised in and around the community for both profit and sustenance. Many of the products are transformed and sold at marché. There are mills for processing mais and dry products, and still other mills for processing pimante and vegetables for sauce. There are goats, rabbits and chickens raised for both consumption and profit, cows and pigs for selling at market. In nearby villages Hozin and Vakon, fish are raised for both consumption and sale. The fishery in Vakon is large and well-known in this area. There is a bakery in Hozin which produces a lot of bread for the area.

Schools

There is a CEG (College d’Enseignment, secondary school for first cycle students working on their BPCs) in Djigbé, and primary schools in Hozin, Laké, Akpamé, Djigbé, Tokpa, Hondji. The CEG for second cycle students working on their BACs is located in Dangbo, another arrondissement (and village) in the same commune. Students take bicycles or zemidjans from other villages to attend school there, or, if their families have enough money, take personal motos. There are also two primary schools, one public and one private.
The student to teacher ratio is high at all levels. One young women in her second cycle reported that in her class there are forty-four males and four females studying for their BACs. Students can choose what to specialize in after earning their BPC and they have different teachers for each course (subject).
People stop going to school because they become pregnant, as evidenced by the extreme gender gap in later levels of secondary school. They also quit because of finances (twelve thousand cfa for tuition in second cycle; seventeen mille for first cycle, not including books and transportation). Some students just grow tired of studying and are eager to start working and earning money, or find the rigorous coursework too demanding.

Recreation

There are several recreational activities for residents of Djigbé. Children play everywhere in the village and have toys made from spare auto parts and sticks. There are school sports teams in handball, football and “grimpe” (rope-climbing). There is a soccer field in nearby Laké and another at the primary school in Djigbé. There is a handball court behind Tomorrow’s Children in Djigbé which can also be used for basketball. Both men and women play sports but it is primarily a male activity because women have too much to do at home and less free time, but it a requirement that students take a course in physical education and offer options such as gymnastics and tennis. There are not opportunities for recreation in the house but people do spend a lot of time walking around greeting each other. During school vacations, families take their children to the beaches in Ouidah or Cotonou.

Abandoned Children

A child is considered an orphan in Benin if either parent dies. Because of the structure of the familial economic system, if the father dies, there is no money to pay for food or clothing for the children and if the mother dies, there is no one to look after the children or home. For this reason, if either parent dies, the remaining family must almost always move from the home to live with relatives or, worse yet, disperse to lighten the load on those picking up the slack.
There is an orphanage here in Djigbé, mentioned above. Tomorrow’s Children takes in local orphans, who are generally regarded as a drag on society’s resources and of little value to anyone. If an orphan goes to live with another family or relatives, they may be regarded as equal with the other children or treated like a domestique. It is not uncommon for orphans to experience severe maltreatment, including receiving less food and clothing and carrying a disproportionate amount of the household workload. The orphans at Tomorrow’s Children are given the opportunity to learn trades such as photography, weaving, tailoring and hairstyling but are not provided the resources to attend public school.



Children with disabilities

There is a school for the blind and mute in Porto-Novo but it is doubtful that the average family could afford to send their child there. Instead, a child with a physical disability such as deafness would most likely stay at home with her mother during her school years, and either marry or live out her years doing chores without ever having learned to express herself. Physically disabled people are largely left to their own devices, as rehabilitation and special accommodations are reserved for people of means. I have not seen adaptive equipment such as wheelchairs being used in village.
Mental disabilities are another issue entirely. I have asked several people what services the village provides for children who can’t attend normal classes, giving examples of children with learning disabilities, mental retardation or mental illness and brain injury. No one I have talked to has ever heard of any of these things. Rather than thinking of a child being born with an extra chromosome as disabled, they think of him as cursed. Often it is thought that the child is bringing bad luck into the world or that the mother committed a grave mistake while pregnant. I did not find a definitive answer as to what happens to these children but I have not met anyone who has heard of down syndrome or mental retardation to the best of my knowledge.
There is a man who roams the street in an area near my home. People say he used to have a wife and kids, but that he went crazy one day after eating something cursed by a sorceress or sorcerer. The wife and children moved to Cotonou and the man still lives here. When I asked who cares for him now, I was told “No one, but his wife sends clothes back for him sometimes.” People feel a sense of obligation to family members with disabilities, but that only goes so far. The rest is up to the community, and given the ultimate lack of resources for people with disabilities, often falls far short of adequate care.

Violence

Violence is defined by the community as random acts of aggression committed against innocent victims. Breaking and entering is considered violence; hitting one’s child is not. It is not so much an issue of the physical act committed as it is an issue of who committed it against whom and whether they had that right. The fight mentioned above took place four years ago and large-scale violence is rare in village, however, violence as I personally define it occurs here quite often. People hit children and animals, who often can’t seem to ascertain the cause of the punishment.
If a woman is the victim of sexual assault she can go to one of the hospitals in Porto-Novo or the Centre de Santé at Hozin. There is a maternité in Djigbé staffed only by women, which is open twenty-four hours a day and could assist a recent victim in getting the help she needs. Rape is not commonly reported in Djigbé or in the surrounding communities. It is also not common to see a man hitting a woman here in village. Many people report never having seen this happen.

Host Structure

Although Djigbé has a maternité and a health clinic, and Hozin has the Centre de Santé d’Arrondissement, my host structure is an ONG. I have been in contact with the health centers in my area but will use this space to discuss the goals, projects, services and activities of my ONG, AFAP.
Association Foi á la Providence (AFAP) is an ONG founded in 1987 and officially registered as an ONG in 1994. The objectives include improving living conditions in rural communities, specifically: promoting maternal and infant health, reducing the prevalence of infant and child malnutrition, educating women on the preparation of nutritional meals (enriched foods), promoting the education of orphans, increasing literacy, reducing the prevalence of infectious diseases including HIV/AIDS and other sexually transmitted infections (STIs), contributing to the quality of life of the population, preventing desertion of children by their parents, promoting revenue-generating activities among rural women and facilitating women’s access to microfinancing.
Community-based services offered by AFAP include tracking pregnant women and nursing babies; tracking the growth of infants and children; recuperating malnourished children; tracking and caring for orphans and vulnerable children; transforming and selling soy-based foods and goods; and literacy programs. Microfinance objectives include teaching short-term revenue-generating activities; transformation of agricultural products; purchase, storage and sale of agricultural products and plant and animal elevage. Right now at the headquarters in Gamé women’s groups are transforming the mais harvest.
My specified duties within the child and maternity health program include weighing babies and children aged zero to five; hosting talk sessions, cooking demonstrations and nutritional recuperations; and holding sensibilisations infectious diseases. Related activities include transforming soy and moringa into useable products, teaching conservation of agricultural produce and installing family gardens. Target groups include children under five ( of which AFAP weighs about 700 each month), orphans, women within reproductive age, the poor and women’s groupements. AFAP serves and estimated 1,700 rural women in 160 groups in sixty villages. Twenty-one of the 407 children taken into AFAP’s charge have tested positive for HIV/AIDS.
There are some difficulties regarding these objectives encountered in a regular basis, including limited access to certain villages during the rainy season, insufficient finances to start new women’s AGR groups, lack of subsidy for orphans including food and sanitation; and lack of means of transporting animatrices (ACs sometimes work in villages far from their own and need at least a bicycle but ideally a motorbike to conduct their programs effectively and efficiently). In reality, funding or the lack thereof affects almost every project undertaken by AFAP and remains a central concern for ours and every other ONG striving to serve the needs of a developing rural population.