Colonial Vestiges

Many people who think of Africa in the U.S. may think of a wild, untamed continent or a monolithic intact indigenous tradition that is suppressed by remnants of colonies and the modern global economy. Neither is strictly true.

From my experience in Burkina I've learned that Burkinabe populations and the Burkinabe landscape are facing modern challenges such as deforestation, waste management, population density and others. The idea of a nearly virginal landscape was quickly dashed upon arrival.

Cultures in Burkina seem to be neither monolithic nor intact. It is true that permutations of precolonial cultures continue (particularly in the rural setting, although urban culture has distinct influences such as the common belief in voodoo); however even these traditional expressions were not left untouched by colonization. Magic divinity stones are attached to modern chain necklaces. What is thought of as traditional textiles have significant modern influences such as the material (as evidenced by finding glittery strands and images of table fans on said fabrics). Although, the term commonly used to describe a quantity of fabric literally translates to "loin cloth."

The shapes of houses (square as opposed to round), the non-indiginous staple foods (tomatoes, cabbage, corn, eggplant, mangos, guavas) and the presence of modern technologies (run off solar power or a gas generator) are all examples of permanent changes that permeate even the most rural portions of Burkina.

Of course language is affected. In Lyele many original words such as "dinjiru" (airplane) are replaced by French imprints such as "avioni." The commonly used term "Nasara" apparently has its origins in a Hausa interpretation of the Arabic "Nasr" meaning victory (a not entirely comfortable history considering that every time I bike down a street in Koudougou I am called a nasara about 100 times). When I handed out candy canes last Christmas I was told by an older man in village "That is what the colonials used to hand out."
Again, an uncomfortable comparison.

But, that is an important reminder of how brief the modern independence has been in Africa (51 years for Burkina). I can nearly see colonial ruins from my hut, because my village was home to a colonial leper colony.
Volunteers don't want to be compared to colonials or called "Nasara," but the truth is that colonialism is still fresh in the minds of Burkinabe, especially those who were alive during it.

Sadly, Burkina can never return to the precolonial trajectory it was once on. But, I am happy to report that the modern Burkinabe interpretations of western influences are still distinctly Burkinabe. The most evident example is the accent and vocabulary of Burkinabe French. Most clothes that are tailored in Burkina would be a difficult sell in America even if one can see the modern influence. What is considered "cool" is definitely not a universal. You might also see music videos that look much like a rap video in America until people start dancing (I am pretty sure I saw a group of men in rapper-style clothes do the African equivalent of jazz hands and a high five in one video). The implications of African-influenced diasporic cultures coming full circle to influence Africa again is enough to make a race studies minor tingle with research potential.

There is also the all-too-evident physical affection of male bonding (pinky holding not excluded). It is not uncommon to see men holding hands, squeezing each others' thighs when seated or putting their hands on the lower back (sometimes rump) of a friend (or two).

Local religious traditions are both practiced independently and as an integrated part of the lives of Christians and Suffi Muslims. Magic rings, hexes, animal sacrifices, scarfication and healing tinctures are all present in Burkina. Even the stiffest of Christian services incorporate local instruments and elaborate clapping. Many Burkinabe Muslims also can't foresake the taste of the local millet beer "Dolo" or in Lyele: "Sin" (pronounced like "sand" in english but without the "d").

So, no part of Burkina is free of Western influence, but the reverse is true, also. No part of even the most modern/urban corner of Burkina is free of African essence. It will be interesting to see where Burkina is after the next 50 years, although I am fairly certain it is on a westernizing trajectory. I hope I am at least partially wrong.
Sent from my BlackBerry® smartphone from Airtel Burkina Faso.