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CÔte d'Ivoire
Alternative Names
Republic of Côte d'Ivoire; République de Côte d'Ivoire
Orientation
Identification. Oftentimes called the "gem of W Africa," Côte d'Ivoire has been a model of economic prosperity and political stability for its neighboring African countries since its independence in 1960. In the fifteenth century, French and Portuguese merchants in search of ivory named the region the Ivory coast for its abundance of the natural resources. The land changed its proper noun to Côte d'Ivoire in 1985; its official name is the République de Côte d'Ivoire —a reflection of French control of the country from 1843 until independence. Today, the nation's rich economy lies in juxtaposition to its turbulent political climate. Whether Côte d'Ivoire will continue its rich history of socio-economic evolution amidst this unstable political climate remains uncertain as of late 2000.
Location and Geography. Côte d'Ivoire occupies approximately 124,500 square miles (322,460 square kilometers), an area slightly larger than New United mexican states. Located on the south coast of West Africa, it borders the North Atlantic Body of water, with Republic of liberia and Guinea on the west; Republic of mali and Burkina Faso on the north; and Republic of ghana on the east. The state is made upwards of 3 singled-out geographic regions: the southeast is marked by coastal lagoons; the southern region, especially the southwest, is densely forested; and the northern region is chosen the savannah zone. The population of Côte d'Ivoire is ethnically diverse and delineated by the places the more than than sixty indigenous indigenous groups live, although this number is frequently reduced to four major cultural regions—the southeast, sometimes referred to as the Atlantic East (Akan), the southwest, sometimes referred to as the Atlantic W (Kru), the northeast/north-central (Voltaic), and the northwest (Mande). The official capital is Yamoussoukro; Abidjan is the administrative capital letter. The country'due south three largest population centers are Abidjan (two.6 one thousand thousand), Daloa (1 million), and Man (957,706), and almost 1-half of the state's population is concentrated in the urban cities of Abidjan and Bouaké.
Demography. The current population estimate is approximately sixteen million. The largest grouping is the ethnic Baoule, who contain over 23 percent of the population. Other significant ethnic groups include the Bete (18 percentage), Senufo (xv per centum), and Malinke (11 percent). The remaining population is comprised of the Agni, Africans from other countries (by and large Burkinabe and Malians), and non-Africans (primarily French and Lebanese). Of the more than v million non-Ivoirian Africans living in Côte d'Ivoire, one-tertiary to i-half are from Burkina Faso; the rest are from Ghana, Republic of guinea, Mali, Nigeria, Benin, Senegal, Republic of liberia, and Mauritania. The country'due south population growth rate, estimated to increase at 3.viii percent per year, has led to rapid growth and a population of which near half is under 15 years of historic period.
Linguistic Amalgamation. French is the official linguistic communication used throughout the country, yet there are over sixty native languages. Four of the major branches of the Niger-Congo language are spoken among Ivoirians, including the Kwa, Atlantic, Mande, and Voltaic. Language areas correspond closely to the iv cultural regions of the nation. Agni and Baoule, both Kwa languages, are the most widely spoken languages in the southward. In the north, variants of Mande and Senofu are the most widely spoken, simply are also heard in almost all southern trading areas. No unmarried African language is spoken past a majority of the population,
Côte d'Ivoire
and well-nigh Ivoirians speak two or more languages fluently. French is used in schools and business organization and is spoken more frequently past men than by women. Arabic is taught in Quranic schools, which are well-nigh common in the due north, and is spoken by immigrants from Lebanon and Syria. Many Ivoirians empathize English language, which is taught in high school and the National University of Côte d'Ivoire, merely English is not a language of selection, even among the educated. Nearly half the developed population is literate.
Symbolism. The most prominent symbol of Côte d'Ivoire is its national keepsake, which depicts a shield displaying the profile of an elephant's head, surrounded by 2 palm copse, with the rising sun to a higher place the head and a banner bearing the words République de Côte d'Ivoire beneath it. The state's flag is a vertical tricolor of orange, white, and green; orange represents the savannahs of the north, green represents the forests of the south, and white represents unity. The national canticle is L'Abidjanaise, which means "Greetings, O Land of Hope."
History and Ethnic Relations
Emergence of the Nation. Very picayune is known about the early on history of Côte d'Ivoire. As early as 1 C.E. , the area now called Côte d'Ivoire had get a melding place of diverse African people. Between the fourteenth and eighteenth centuries, as kingdoms rose and fell, many ethnic groups moved in and settled permanently in the region. France made its initial contact with Côte d'Ivoire in 1637, and in the eighteenth century the country was invaded by two related groups: the Anyi and the Baoule. In 1843 and 1844, the French authorities signed treaties with the kings of the Grand Bassam and Assinie regions, placing their territories under a French protectorate. The French gradually extended the area nether French control until they dominated in 1915.
Today, the sixty distinct ethnic groups that make upwardly the Côte d'Ivoire are loosely grouped into four primary cultural regions which are differentiated in terms of environment, economic activity, language, and overall cultural characteristics. Near representatives of southeast cultures are Akan peoples, descendants of eighteenth-century migrants from the kingdom of Asante. The largest Akan populations in Côte d'Ivoire are the farming communities of the Baoule and the Agni. Smaller groups live in the southeastern lagoon region, where contact and intermarriage betwixt the Akan and other groups take resulted in a multicultural lifestyle. Dependent on line-fishing and farming for their livelihood, they are non organized into centralized polities above the village level. The southwest Kru peoples are probably the oldest of Côte d'Ivoire's present-day indigenous groups, the largest tribe of which is the Bete. Traditional Kru societies were organized into villages that relied on hunting and gathering for sustenance, and they rarely formed centralized chiefdoms. In the northward, descendants of early Mande conquerors occupy territory in the northwest, stretching into northern Guinea and Republic of mali. The Mande peoples are comprised primarily of the Malinke, Bambara, and Juula. To the east of the Mande are Voltaic peoples. The most numerous of these, the Senufo, migrated to their present location from the northwest in the sixteenth and nineteenth centuries.
Amidst the settling of these unique cultures, the peoples of Côte d'Ivoire have been influenced by the French. The Ivory Coast became an democratic commonwealth in the French Union subsequently World War 2, and accomplished independence on 7 August 1960. As Côte d'Ivoire has emerged as a nation—amidst colonization, exploitation, native revolts confronting the French, the prominence of French civilization, and finally independence—its people have lived in ethnic diversity, strong economic prosperity, and a cultural mosaic. Only in the latter part of the twentieth century did several decades of political tensions culminate with the state'due south beginning insurrection d'etat.
National Identity. Since their independence the people of Côte d'Ivoire began to develop a national consciousness. Most of the country's people consider themselves Ivoirians start, so as members of a particular ethnic group. Nevertheless the concept of a national identity is complex. National boundaries reflect the impact of colonial dominion as much as twenty-kickoff century politics, bringing nationalism into disharmonize with centuries of evolving ethnicity. Each of Côte d'Ivoire'due south big cultural groups has more members exterior the nation than within, resulting in stiff cultural and social ties with people in neighboring countries.
Ethnic Relations. For the well-nigh part, the multiethnic groups live together in harmony, with certain group tensions. Disharmonize between the majority Muslims and native peoples exists, and societal discrimination on the basis of ethnicity is sometimes practiced past members of all indigenous groups. According to the U.S. State Department State Study on Human Rights, differences between members of the Baoule grouping and other ethnic groups, peculiarly the Bete, are a major source of political tension and have erupted repeatedly into violence, near recently in 1997. During the latter office of 1999, tensions arose between several Ivoirian and not-Ivoirian indigenous groups.
Urbanism,Architecture, and the Use of Infinite
Côte d'Ivoire is a juxtaposition of the urban and rural. Its cities, particularly the fashionable Abidjan, are replete with modern office buildings, condominiums, European-style boutiques, and trendy French restaurants. They stand in sharp contrast to the country'due south many villages—accessed mainly by dirt roads—whose architecture is comprised of huts and simple abodes reminiscent of an aboriginal fourth dimension. While the cities are described as crowded urban enclaves with traffic jams, high crime rates, an abundance of street children, and a dichotomy of rich and poor, the villages are filled with farmers tending their fields, native wearing apparel, bootleg pottery, and traditional tribal rituals. Well-nigh traditional village homes are made of mud and straw bricks, with roofs of thatched straw or corrugated metal. The Baoule live in rectangular structures, while the Senufo compounds are set up up in a circle around a courtyard. High fences environment many Malinke village of mud-brick homes with cone-shaped straw thatched roofs. The artistic Dan paint murals with white and ruddy clay onto their mud-brick homes.
Food and Economy
Nutrient in Daily Life. In Côte d'Ivoire, grains such as millet, maize (corn), and rice and tubers such as yams and cassava make up almost meals. These staples are complemented by legumes such as peas, beans, or peanuts, and smaller quantities of vegetables, oils, spices, and poly peptide—normally meat or fish. Women prepare the grains by grinding them in big wooden bowls with long wooden pestles. For the most role, the family unit meals are cooked outdoors in ceramic or metallic pots on stone hearths. Ivoirian food is very spicy and eaten with the hands. Well-known dishes consist of rice with a pepper-flavored peanut sauce, which is found in the northern savannah; and fish and fried plantains, served in the coastal regions. The national dish is foutou (as well spelled futu ) a thick, heavy paste made of mashed plantains or yams eaten with a spicy sauce or stew made of fish or meat. Considering of its ability to keep well, stale, grated cassava, known every bit gari, is a popular food. Côte d'Ivoire'southward most popular culinary treat, maquis, normally features braised craven and fish in onions and tomatoes. Favorite drinks amid the villagers include palm vino and abode-brewed beer.
Food Customs at Formalism Occasions. Food plays an important role in the ceremonial and religious ceremonies of about native people groups. Feasting and drinking are used in coming-of-age ceremonies, religious ceremonies, and funeral/memorial services. Amid the Akan peoples, the about important of these is the yam festival, a fourth dimension of thanksgiving for adept harvests and an opportunity to remember the discovery of the yam. I of Côte d'Ivoire's most famous festivals involving food is the Festival of Masks, which takes identify in villages in the Homo region every Feb. Every March, the Funfair in Bouaké is filled with festivities and food. Côte d'Ivoire's major Muslim vacation, Ramadan, is a calendar month-long celebration during which everyone fasts between sunup and sunset in accordance with the fourth colonnade of Islam, and then ends the fast with a huge feast. Eid al-Fitr is another Muslim vacation focused on feasts, prayer, fellowship, and souvenir giving. In native traditions, fetish priests oft use food to create magic potions or amulets; the future may be divined by tossing rice grain into a box; certain foods may be forbidden to better affliction or misfortune. Ancestral spirits are offered food and beverage before being consulted.
Bones Economy. Despite economic hardship in the 1980s and early 1990s, Côte d'Ivoire is withal the most prosperous of the tropic African nations, primarily because of its diversified consign goods, close ties to France, and strange investment. Côte d'Ivoire is among the earth's largest producers and exporters of coffee, cocoa beans, and palm oil. Consequently, the economy is highly sensitive to fluctuations in international prices for these products and to weather weather. Despite attempts by the government to diversify the economy, information technology is even so largely dependent on agriculture. The Ivoirian economy began a comeback in 1994, due to the devaluation of the CFA franc (the Ivoirian currency unit) and improved prices for cocoa and java, growth in nontraditional exports such equally pineapple and condom, limited trade and banking liberalization, offshore oil and gas discoveries, and generous external financing and debt rescheduling past France and other countries. According to 1999 statistics, the Gross National Product is $25.7 billion; $1,600 per capita.
Land Tenure and Property. Historically, the government has viewed the use of state every bit equating ownership. After independence, Ivoirian police force on landownership required surveys and registration of land, which then became the irrevocable property of the possessor and his or her successors. However, the National Assembly enacted the Land Apply Police force in 1988, which established that land title does non transfer from the traditional owner to the current user simply past virtue of use. However, in rural areas, tribal rules of land tenure still exist, which generally uphold that members of the tribe that dominates a sure territory have a native correct to take that state nether cultivation for food production and in many cases cash crops. Throughout the land, country tenure systems are changing from those in which rights are secured by traditional village authorities (communal systems) to those in which land tin be bought and sold without blessing from customary regime.
Commercial Activities. Cities and villages feature open up markets, where foodstuffs are sold liberally, along with common household items. Merchants deal in locally grown products and few imported items. Additionally, cultural items are often institute for sale, including clay pots, masks, drums, baskets, jewelry, and sculpture. In the major cities, including Abidjan and Bouaké, there are speciality shops for
Skyscrapers and office buildings dot the skyline of Abidjan, the primary urban center and one-time upper-case letter.
dry goods, foodstuffs, hardware, electrical appliances, and consumer electronics. More often than not, items are sold on a cash basis, merely bartering is common in the smaller villages. Shopkeepers likewise extend credit to farmers until the end of the harvest season, and vendors allow installment purchases for automobiles and major appliances.
Major Industries. Côte d'Ivoire's major industries include agriculture (coffee, cocoa beans, bananas, palm kernels, corn, rice, manioc [tapioca], sweet potatoes, carbohydrate, cotton, prophylactic), timber, wood products, oil refining, automobile associates, textiles, fertilizer, structure materials, and electricity. In 1998, the country'southward industrial product growth charge per unit was 15 percent. Small manufacturing factories produce food, wood products, cloth, chemicals, cement, lumber, furniture, and corrugated-steel roofing; heavy industries produce air conditioners, freezers, refrigerators, paint, varnish, railroad cars, and heavy metal.
Trade. Historically, Côte d'Ivoire has had potent economic ties with France. During the 1990s, Côte d'Ivoire's principal markets for exports were France and the Netherlands, which purchased approximately one-3rd of its total exports, a tendency that continues today. The United States is the third largest export market, with Italian republic post-obit. Current statistics indicate that Côte d'Ivoire exports $3.nine billion worth of goods annually, primarily cocoa, java, tropical woods, petroleum, cotton, bananas, pineapples, palm oil, cotton fiber, and fish. French republic, which provides one-third of Côte d'Ivoire's imports, is the country'due south largest supplier. The The states, Italy, and Deutschland each supply about 5 percentage of the state's imports, which include food, consumer goods, capital goods, fuel, and transport equipment. Due to the 1999 coup, Côte d'Ivoire received merely limited assist from international financial institutions during that yr, and the European Spousal relationship stopped its assistance programs altogether.
Partition of Labor. In Côte d'Ivoire, men, women, and children of all ages work. Near 70 percent of the labor strength is engaged in agriculture, livestock raising, forestry, or fishing. Both men and women work in the fields and harvest the crops, while men perform heavier agronomical work, likewise as mining, construction, and industrial work. Men dominate civil and military positions, such as police officers, soldiers, customs officials, top-level bureaucrats, and strange-salaried authorities officials. Children often work on family farms, and in the cities some children piece of work as vendors, shoe shiners, errand runners, and car washers. Labor legislation is based on the French overseas labor code of 1952, which allows for collective bargaining, trade unions, and a authorities-fix minimum wage, all the same the majority of the labor forcefulness works in agronomics or in the informal sector where the minimum wage does non apply. Forced labor is prohibited by constabulary.
Social Stratification
Classes and Castes. While the growing economic system of Côte d'Ivoire has greatly improved the quality of life for some citizens, gross financial inequality exists. Loftier population growth coupled with the economical stagnation of the 1980s and early 1990s resulted in a steady fall in living standards overall. Access to land, housing, secondary teaching, and jobs are the primal determinants of social mobility in Ivoirian club, which allows for a wealthy, urban minority to receive nigh of society's benefits. The vast bulk of the population is poor; 1998 statistics indicate that at least 60 percent of the country'due south active population is unemployed and most of those who have jobs earn wages that are not plenty to encompass their basic monthly expenses. When Gross Domestic Product declined by an average two.7 percent betwixt 1985 and 1990, the proportion of the population in poverty increased from 14 percent to xx percent. The Ivoirian middle class is still a small minority—primarily traders, administrators, teachers, nurses, artisans, and successful farmers—whose opportunity for social mobility is fairly limited.
Symbols of Social Stratification. Urban housing is a measure of condition, since nearly urban state concessions are granted to people in government and assistants and to their relatives and clients. Secondary education is also an important urban resources and vehicle of social mobility. Although principal schools are found throughout the country, secondary schooling is an urban activity, channelling graduates into urban occupations in medical and legal fields. Past the 1990s, employment had become the well-nigh meaning indicator of social status. Like many other nations, consumer appurtenances are some other prominent symbol of social stratification, especially for the city population. Among the authoritative and civil-servant class, imported cars and wearing apparel, habitation furnishings, and broad cultural and recreational activities marker a high standard of living.
Political Life
Government. Côte d'Ivoire is a constitutional multiparty commonwealth dominated past a strong presidency. Côte d'Ivoire's Constitution provides for its presidency within the framework of a separation of
Rice planting in the Kohrogo region. Rice is a staple food in the diet of well-nigh Ivoirians.
powers between its three branches: executive, legislative, and judicial. The president is the chief of state; the prime government minister is the chief of government. The unicameral National Assembly is composed of 175 members elected by direct universal suffrage for a five-year term. It moves forward legislation typically introduced by the president although it as well can also introduce legislation. In June 1998, the National Assembly enacted amendments to the Constitution that diminished the dominance of the prime number minister relative to the president, authorized the president to counteract elections or to postpone announcing election results, extended the presidential term from v to 7 years, mandated the creation of a second legislative bedroom (senate), provided for the president of the senate to succeed the president in the event of his decease or incapacitation, and wrote into the Constitution the presidential eligibility restrictions of the 1994 electoral code. A draft of a new constitution was overwhelmingly approved past voters in July 2000.
Land entities exist on several levels, including sixteen regions, 58 departments, 230 subprefectures, and 196 communities. At all levels, all subnational government officials are appointed by the key government, with the exception of communities, which are headed by mayors elected for five-twelvemonth terms, and traditional chieftaincies, which are headed past elected chiefs. The judicial system is headed by a Supreme Courtroom and includes the Courtroom of Appeals and lower courts. The High Court of Justice has authority to try government officials, including the president.
Leadership and Political Officials. Côte d'Ivoire's contemporary political history is characterized by one-political party rule and the leadership of President Felix Huphouet-Boigny, leader of the Parti Democratique de la Côte d'Ivoire (PDCI) until his decease in 1993. He was one of the founders of the Rassemblement Democratique Africain (RDA), the leading pre-independence inter-territorial political party in French West African territories. Members of a single political political party, the PDCI, occupied both the presidency and a majority of seats in the national legislature since independence in 1960, although other parties have been legal since 1990. Massive protests forced the president to legalize opposition parties. Both Houphouet-Boigny and his successor, President Henri Konan Bedie, helped build a nation of political stability and economic prosperity by repressing democratic opposition.
The land's beginning armed services insurrection overthrew President Bedie'due south administration in December 1999, and Retired General Robert Guei assumed control of the country. After suspending the Constitution, dissolving the National Assembly, and forming the National Committee for Public Salvation (CNSP), which consists of himself and eight military officers, Guie lost the presidential elections of Oct 2000. The National Balloter Committee announced that Laurent Gbagbo, the leader of the Ivorian Popular Front, won the controversial presidential elections with 59 per centum of the vote, ushering in a new era of multi-party legitimacy and the power of free popular elections.
Social Problems and Control. Security forces include the army, navy, and air force, all under the Ministry of Defense; the Republican Guard, a well-funded presidential security strength; the national police; and the gendarmerie, a branch of the armed forces roughly equivalent in size to the army, which is responsible for general constabulary enforcement, maintenance of public society, and the state'southward security, including the suppression of crime and street violence. Co-ordinate to the U.Southward. State Section, before the 1999 coup, the armed services were in charge of maintaining civil order. In rural areas, traditional institutions ofttimes administrate justice at the hamlet level, handling domestic disputes and modest land issues in accordance with customary police. All the same, the formal court system increasingly is superseding these traditional avenues. In 1996 the government appointed a Yard Mediator to settle disputes that cannot be resolved by traditional means, representing Côte d'Ivoire's tendency to bridge traditional and modern methods of dispute resolution.
Military Activity. The Côte d'Ivoire's authorities invests in its armed forces (FANCI), which include an army, navy, air strength, and gendarmerie. In times of national crisis the gendarmerie can be used to reinforce the army. Formed in 1996, the National Security Council upholds both internal and external security policy. The civilian Directorate of General Intelligence is responsible for countering internal threats. A security staff ( L'Etat Major de la Securité ) collects and distributes information about crime and coordinates the activities of the security forces in times of crisis. The Special Anticrime Police force Brigade (SAVAC) is also active. Military expenditures totalled $94 million in 1996, or 1 percent of the GDP. Following the coup d'etat, the construction of the armed forces did non modify.
Social Welfare and Change Programs
A high population growth rate, a high urban criminal offense rate, a high incidence of AIDS, and a high poverty charge per unit characterize Ivoirian society. Recognizing these issues, in the 1990s the government announced its commitment to implement social welfare and change programs, specifically in the areas of literacy, educational activity, health, women and family unit development, economic evolution, and poverty alleviation—with a specific goal of reducing poverty from 36.viii per centum of the population in 1995 to 30 percentage in 2000. Numerous offices under the Ministries of Public Health and of Employment, Public Service, and Social Security are dedicated to these goals, merely their efforts are constrained by a lack of funding and the unique multiplicity of Ivoirian tribes. As a result, many of these policies are coordinated by religious, private, and international organizations—from the far-reaching United Nations to small, specialized groups that work in only 1 customs. The programs they finance and implement include safeguarding human rights, poverty alleviation, infectious disease command, contraception, literacy, and rescuing street children.
Nongovernmental Organizations and Other Associations
Many humanitarian nongovernmental organizations (NGOs) operate inside Côte d'Ivoire, including
Christian churches, mosques, and other holy places are important meeting places.
the International Committee of the Red Cantankerous (ICRC), UNICEF and other United nations programs, Prisoners without Borders, and Doctors without Borders. The Ivorian Human Rights League (LIDHO), a domestic human rights NGO, actively investigates alleged man rights violations. Other NGOs such as Amnesty International and the Ivoirian MIFED also monitor government human rights abuses and publish critical reports. Despite this and other criticism, the government has encouraged the formation of NGOs and generally cooperates with them.
Gender Roles and Statuses
Partitioning of Labor by Gender. In rural areas, women and men divide the labor, with men clearing the land and harvesting cash crops like cocoa and coffee, while women grow vegetables and other staples and perform nearly household tasks. Women also collect h2o and fuel, care for their families, spin and weave, and produce handicrafts and pottery to sell. In full general, men hold most prominent borough and government positions, likewise as the function of tribal principal in the villages. Religious roles, from shamans to Catholic priests to Muslim imams, are dominated by men.
The Relative Status of Women and Men. Regime policy encourages full participation by women in business, but more often than not there is a bias among employers to hiring women, whom they consider less undecayed because of their potential pregnancy. Women are underrepresented in most professions and in the managerial sector as a whole. Some women also encounter difficulty in obtaining loans, as they cannot run into the lending criteria mandated by banks, including title to a firm and product of profitable cash crops, specifically coffee and cocoa. However, women are paid on an equal scale with men in the formal business sector. Men continue to dominate managerial positions and enjoy the most career mobility, usually due to a higher level of teaching and connections with other businessmen.
Marriage,Family unit, and Kinship
Matrimony. Ivoirian marriages center on the combining of two families. The cosmos of a new household is significant to wedding ceremony rituals. The government abolished polygamy in 1964, and gear up the legal matrimony historic period at eighteen for boys and sixteen for girls, although polygamy is a widely accepted lifestyle among many native indigenous groups. Additionally, the regime does not recognize forced marriage or dowries ("bride prices") paid to the female parent'due south family unit to legitimize the marriage. Although marriage customs are changing and becoming more Westernized, a large bulk engage in traditional native wedding rituals. Divorce, although not common, is socially acceptable among most ethnic groups.
Domestic Unit. Whether the family lives in an urban or rural setting, the extended family is the basic social unit of measurement. Despite lineage, men are by and large seen as the power head of the household, while women tend to domestic needs and childrearing. In the Baoule village, the women alive with their husbands' families; amidst the Senufo, husbands and wives live separately with men living in rectangular houses and their wives occupying round ones. When girls go married and leave habitation, it is the responsibleness of the sons to care for the elders of the household.
Inheritance. Men boss inheritance practices in traditional societies. Both Baoule and Senufo people belong to their mother'due south family group; power and land are passed downwards through a mother's family line to her sister'south sons. In the Bete and Nyula groups, inheritance is passed downwardly to the through the male parent's line to the sons. In most traditional societies in Côte d'Ivoire, women do non take the right to inherit country, but only to use that of their husbands or families. Legislation was enacted in 1983 to permit women greater control of their property afterwards marriage.
Kin Groups. The family is linked to a larger grouping, the clan, primarily through lineages. One of the near important kin groups is the patrilineage, a group formed by tracing descent through male forebears to a male ancestor. In eastern Côte d'Ivoire, however, many societies are organized into matrilineage, which trace descent through female person forebears to i female ancestor. Both men and women are included in both type of lineage, sometimes five or half dozen generations removed from the founding ancestor, but the linking relatives are of ane gender. Lineages generally share corporate responsibility for socializing the young and maintaining conformity to social norms. Lineage elders often meet to settle disputes, to prescribe or enforce rules of etiquette and marriage, to talk over lineage concerns, and preserve the group overall. They also pressure nonconformists to attach to group mores. Lineages are more often than not grouped in villages and united as a chiefdoms.
Socialization
Babe Care. While infant care may vary across cultures, the mother is the principal caregiver, ordinarily with support from older siblings and extended family. The childrearing practices related to the care of the babe include breastfeeding on demand and up to several years, carrying the child on the female parent'south dorsum, and sleeping with the kid, all of which create a close and intimate relationship between the mother and child and security for the child. In most Ivoirian cultures, in that location is little understanding of the value of interacting with infants, and adults don't really play with children in the traditional Western sense until the child reaches preschool historic period.
Kid Rearing and Instruction. In Côte d'Ivoire, children are highly valued and play a very special role in perpetuating the family and culture and providing care for other family members. Girls are taught by their mothers, and boys learn from their fathers and other male person figures. Overall, children are the responsibility of the community, and when chief caregivers are not available the community creates a system for caring for children. Parental and community goals for children are centered around social and human values, including respect, cocky-reliance, helpfulness, cooperation, and obedience, and often folktales or stories are used to reinforce these values. The more modern the civilization, the more probable there is to be a shift to more materialistic values. Many rural ethnic cultures appoint in rituals and initiation ceremonies: for instance, the Senufo is a ritual in which every seven years a new group of boys pass through iii stages of initiation that are completed when they are in their thirties. Educational activity is free, and primary education is compulsory; however, in the early 1990s merely about i.v one thousand thousand students annually attended primary schools.
Higher Education. College educational activity is very prestigious and bachelor merely to a select minority of the population. In the early on 1990s, only near 423,000 attended secondary and vocational schools. Secondary didactics is viewed as an of import urban resource and vehicle of opportunity. Although primary schools are found throughout the country, secondary schooling channels graduates into urban occupations. A big proportion of students who enter main school are eliminated at crucial points in the education ladder, especially as they see stringent admissions requirements for secondary schools and universities, just many as well driblet out throughout the system. In general, students' educational
At the funeral of Nanan Toto Kra, a Baoule Akan, Mossi men dance with calabash rattles. Funerals, held 40 days afterwards death, are important and elaborate ceremonies for Ivoirians.
attainments reflect their parents' level of education.
Etiquette
Often relaxed in grapheme and very polite, Ivoirians always great each other and inquire about a person's health, family unit, or piece of work. It is considered rude to comport business without first greeting. Men shake easily with 1 another; women instead kiss each other three times on the cheeks, alternating sides. At social functions, it is polite to milk shake hands with everyone upon entering and leaving. Eye contact is usually avoided, particularly between father and child, and information technology is considered rude to stare. Gift giving is customary, especially to those who are respected in the community.
Religion
Religious Behavior. The constitution guarantees liberty of faith to all citizens. About threescore per centum of the population adhere to ethnic beliefs, 25 percent are Muslim, and about 12 pct are Christian (mostly Roman Catholic). Only about iii percent follow other religions, including some 100,000 Ivoirians who follow Harrisism, a unique Ivoirian Christian religion that upholds a simple lifestyle. Christianity dominates in the southward and the centre of the country; Islam is predominant in the due north and northeast (although many Muslims take moved s in search of work); and indigenous belief systems are present throughout the state. Both Islam and Christianity have been adjusted to indigenous religions in a variety of ways, and many Ivoirians who have converted to Christianity nonetheless discover rituals that worship the spirits of their ancestors. Most Ivoirian Muslims are Sunni, following the Maliki version of Islamic law. Sufism is also widespread, infused with indigenous behavior and practices. Beyond these localized versions of world religions, nevertheless, are complex systems of belief and exercise that incorporate multiple elements of several religions, including animism, fetishism, and witchcraft. According to about local belief systems, spiritual beings—a creator, bequeathed spirits, and spirits associated with places and objects—can influence a person's life and play a large role in religious worship and exercise.
Religious Practitioners. Each of the master religious traditions has its ain practitioners, such as the Christian priests, nuns, and ministers, the Islamic clerics, and the priests and diviners of traditional religions. In Islam, a pregnant religious authority is the marabout—a miracle worker, doctor, and mystic who exercises both magical and moral authority. He is also respected as a dispenser of amulets, which protect the wearer against evil. In the south, Akan religious practitioners include lineage heads, village chiefs, and priests who officiate at ritual observances for cults honoring specific deities. These priests ( akomfo ) likewise act as diviners, many of whom are believed to be clairvoyant and able to locate the source of spiritual difficulty for their followers, who consult them for a fee. Priests sometimes act as doctors, since many diseases are believed to take a spiritual footing.
Rituals and Holy Places. Collective ceremonies and rituals are important to many indigenous religions, and include ceremonial dancing, ancestor worship sacrifices, mask carving and ceremonies, fetish priest ceremonies, and divination ceremonies. To the Akan, the almost important of these is the yam festival, which serves as a memorial service for the expressionless and asks for their protection in the future, is a fourth dimension of thanksgiving for proficient harvests, and is a ritual of purification that helps purge the group of evil influences. Ivoirians bear rites in a diversity of sacred spaces, including a variety of shrines dedicated to spirits, Christian and Roman Catholic churches, and mosques. Missions with churches, schools, and seminaries appear throughout the country. Yamoussoukro is dwelling house to the Grand Mosque and the largest church building in Africa, the Basilica of Our Lady of Peace.
Decease and the Afterlife. The vast majority of Ivoirians believe that a person's soul lives after death. Because oftentimes death is considered the transformation of an ordinary human into an honored antecedent, funerals are elaborately celebrated. Relatives spend a bully deal of money to provide the proper funeral services and memorials for their loved ones, which usually have place forty days after the decease, and involve dancing, drumming, singing, and feasting that goes on for days, even weeks.
Medicine and Health Intendance
Ivoirians feel a number of wellness issues, including a big incidence of HIV-AIDS, female genital mutilation (FGM), unsanitary living atmospheric condition, dangerous drinking water, and a host of infectious diseases, including malaria, gastrointestinal ailments, respiratory infections, measles, and tetanus. The kickoff case of AIDS was diagnosed in 1985; as of January 1999 the number of AIDS patients reached most 40,000. According to the World Health Organization, as many as 60 percent of women have undergone FGM. Studies evidence that in 1993 just 60 pct of the population had access to wellness care services, and a lilliputian over 80 percent had access to rubber h2o. The boilerplate life expectancy is xl-three years for males, and forty-six years for females. Baby and child mortality rates remain high in rural areas, where admission to make clean water and waste disposal systems is express, and malnutrition is widespread. An estimated 95 infants per 1,000 births die in their first year of life. Shut spacing of births contributes to high rates of malnutrition in the first two years of life.
During the 1990s, the government increased its information, educational activity, and advice regarding health and family planning. Public health expenditures increased steadily during the decade, just the health intendance system was unable to run across the health care needs of the majority of the population. Medical care for wealthy urban households is superior to that available to rural families. Chronic shortages of equipment, medicine, and health care personnel also contribute to overall poor service, even where people have access to health care facilities. In many rural areas, health intendance remains a family matter, nether the guidance of lineage elders and traditional healers. The Earth Health System and the United nations Children Fund provide child vaccinations for polio myelitis, diphtheria, tetanus, pertussis, tuberculosis, xanthous fever, and measles, and vaccinate pregnant women against tetanus.
Secular Celebrations
The Ivorian government recognizes the following holidays: New Yr's Day (1 Jan), Labor Day (1 May), Assumption (15 Baronial), All Saints' Twenty-four hours (1 Nov), Independence Mean solar day (celebrated on 7 December), and Christmas (25 December). Movable religious holidays that vary based on the Islamic lunar agenda include Id al-Fitr and Id al-Adha , likewise as the Christian holidays based on the Gregorian calendar, such as Skilful Friday, Easter Monday, Rise Mean solar day, and Pentecost Monday.
The Arts and Humanities
Back up for the Arts. The arts are largely cocky-supporting, although the regime encourages and provides back up to dance troupes, artists, writers, and the museum. Village cultural groups receive some government assistance.
Mud and straw homes with thatched roofs are still common in villages.
Literature. Côte d'Ivoire has enjoyed a long history of storytelling, primarily considering of its high illiteracy charge per unit. Past passing on traditional poetry, folktales, and myths, the storytellers, called griots by the Malike, impart societal values, history, and religion. French is the ascendant linguistic communication for written literature, equally trivial exists in native languages. Bernard Dadie is perhaps Côte d'Ivoire'south all-time-known writer to sally in the twentieth century. He wrote the state's first play, Assémiwen Déhylé , and one of its kickoff novels, Climbié, every bit well equally several other successful works. Other authors take contributed to the vast array of literature from Côte d'Ivoire, including Aké Loba, Pierre Dupré, Ahmadou Kourouma, Jean-Marie Adiaffi, Isaïe Biton Koulibaly, Zegoua Gbessi Nokan, Tidiane Dem, Amadou Kone, Grobli Zirignon, and Paul Yao Akoto. Women entered the literary scene during the mid-1970s with Simone Kaya's autobiographical work. Among the best-known women writers are Fatou Bolli, Anne-Marie Adiaffi, Véronique Tadjo, Flore Hazoumé, and Gina Dick.
Graphic Arts. Ethnic graphic art traditions are found in abundance in Côte d'Ivoire, including wood sculpting, weaving, pottery making, mask making, jewelry making, carving, sculpting, and painting. All traditional Ivoirian fine art is made first for practical purposes—usually in relation to religious, health, or village matters. Ivoirian artists combine traditional materials—such as wood, ivory, dirt, and rock—and folktales and religious or mythical elements to make their art, which oft transcends several cultures. Many Senufo and Baoule woodcarvers make fine art specifically for tourists searching the open markets for souvenirs.
Performance Arts. In Côte d'Ivoire performance art embodies music, dance, and festivals. Music exists almost everywhere—in everyday activities and religious ceremonies—and most singing is done in groups, usually accompanied by traditional instruments. Along with the native melodies of the ethnic groups, Ivoirians participate in more than gimmicky music from Europe and America. Dichotomies—from the Abidjan Orchestral Ensemble that performs classical music to street stone and whorl—tin exist found in the cities. Traditional dance is alive in ceremonies and festivals, and is normally linked to history or ethnic beliefs. The Senufo N'Goron dance, for case, is a colorful initiation trip the light fantastic toe where young girls wearing a fan of feathers and imitate birds. Malinke women perform the Koutouba and Kouroubissi dances earlier Ramadan. The various traditions have unified the masquerade, music, and dance as an expression of the continuation of creation and life, and during these events the mask takes on deep cultural-spiritual significance.
The Land of the Concrete and Social Sciences
The Ivoirian government is committed to the development of the physical and social sciences. Since 1982, IDESSA ( Institut des Savanes ) and IDEFOR ( Institut des Forêts ) have replaced the numerous commodity-specific agricultural research institutions once agile in the country. IDESSA has departments for food crops, industrial crops, and livestock husbandry. IDEFOR's departments research coffee and cocoa, fruit crops, safe, oil palm and coconut, and forestry in general. Some agricultural and scientific inquiry is also conducted at the National University and at ENSA, the schoolhouse of agronomy. Both educational institutions have helped to abate the formerly disquisitional shortage of human resources for agricultural inquiry, and both are supported by public funds. The National University of Côte d'Ivoire in Abidjan has faculties of sciences, medicine, and chemist's shop, besides as an establish of renewable energy. The French Institute of Scientific Research for Cooperative Development is also located in Abidjan.
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—G INA M ISIROGLU
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