Wednesday, February 11, 2009

Seynabou

Thank you Grant and Greg! Grant, I couldn't think of a better face for American foreign policy in Afghanistan than yours. Greg, you definitely know something about surgeries, and I believe foreign policy as well. 

Aunt Diop, her real name is Seynabou Ndione, went to the doctor today in Diamniadio with the little bit of money her family collected. They referred her to the Hospital Fann in Dakar, the capital. That hospital is where Ngone and I visited a Peace Corps volunteer last year working on a garden in the AIDS clinic and psychiatry ward.

We sent over the $95 by Moneygram. Ngone's brother will pick it up tomorrow morning (it's almost morning there right now this evening in Alaska). Ngone talked with her mother this morning and made arrangements for getting Seynabou to the hospital and encouraged her to get the operation as soon as possible. Seynabou almost fainted getting home from the doctor in Diamniadio today. Ngone spoke with another friend in Senegal whose mother had a similar health problem and said that if you don't get operated on you will die. Scary. Apparently her stomach is bulging out and she is still bleeding.

Check back for updates.

Tuesday, February 10, 2009

Aunt Diop

We just completed our Bob Marley's birthday fundraising and like clockwork Ngone spoke with her family yesterday and her Aunt is seriously ill and needs surgery. Apparently she needs a hysterectomy, although I am no doctor. It sounds really severe with serious bleeding. She has had more than 9 kids. Her family is the poorest amongst the surrounding villages. I intended this fundraising to reach outside of Ngone's family, but this need has arisen making such rules meaningless. If you ever wanted to save a life in Africa this is your chance. 

This is Ngone's mother's youngest brother's wife. To give you an idea of their way of life, they live hand to mouth with always barely enough food for the 9 kids. The 9 kids by the way are not the mother's choice in this culture, although these women wholeheartedly respect God's will, like many religious people around the world. Also their house has no roof.

Apparently surgery is outside of their family's realm of possibilities so they are basically resigned to praying for her. No one has asked us for anything except Ngone's brother Lassi said it would be nice if we could send a small amount to help feed their kids. Please pray. Ngone thinks other villagers will chip in. We'll see what happens.

Sunday, December 7, 2008

A Tree in Africa

During an internet search I stumbled across this video of our Costa Rican friend's Missionary project. At time 6:19 in the video there is a nice close-up of Ngone's older sister Aissatou's daughter.  Then at time 6:30 in the video you can see Ngone's uncle Housseini and Ngone's mother Fatou Diouf sitting with the Costa Rican missionary (with the beard) in front of our house under construction in Boukhou.  Apparently some of the families have removed their children from the Missionary home in Thies because of the Christian activities. But Ngone's mother has been a key local supporter of the Missionary, as has Jig Jum.

At that point in the video it makes it seem like the Missionary is saving the little boy on his lap from his grandmother (Ngone's mother) sending him to be a Talibe. That is true in a sense. But the boy shown in the video is not Ngone's mother's grandson. The Missionary is however taking care of one of Ngone's mother's grandsons and two of her granddaughters. (Girls are not allowed to be Talibes).  Ngone's mother did previously send one of her other grandsons to be a Talibe, our nephew Dao Pooy, but he's now back at home. He is doing fine and is the boy we took to the hospital to cast his sprained ankle. That trip to the hospital is a whole nother story:

Hospitals in Senegal are a very sad place. In the emergency room I talked with a mother consoling her son with his head broke open who had been to the hospital multiple times and they just gave her token prescriptions and her son was now obviously on the verge of death and she was fighting to get attention from the doctors who were busy caring for other people we could see and hear who were about to die. The condition of the hospital rooms and bathrooms is worse than some of the grungiest places in the country. There must be foreign aid money coming in from France and the USA for the hospital!? There must be national government money for the hospital!? Where is it falling through the cracks? We actually met a cousin of Ngone's from a nearby village who worked in or around the emergency room as a nurse or doctor and was very nice and helpful and took care of Dao Pooy. There are surely some other saints and angels there amongst the intense despair and hopelessness. They need help!

Saturday, December 6, 2008

Chip In

When Ngone called home recently she found out that her younger sister Khady (introduced earlier in this blog) had been laying on her mother's bed for a couple weeks sick and without eating anything.  She also found out that her older sister Ami's daughter was seriously ill. Ngone sent home some of her hard-earned money to pay for their doctor's visits.

I have found over the years that paying for doctor visits and prescriptions and annual school fees and supplies are the most effective ways to help.  But you kind of have to wait for someone to call in need.  Inevitably they do.

In the spirit of Ngone I am setting up a fund to help pay for doctor visits and school fees, and will be reaching out to provide that assistance to those outside her family.  Over the years I have found that a doctor visit and prescription costs around $40, and annual school fees and supplies for one student around $30.

Be one of 111 people to contribute $3 to this fund by Bob Marley's 64th birthday, February 6th, 2009! Thank you for supporting these strong people in their hour of need, and I will keep you posted with stories of who and what the money goes to. We are setting up the fund with an earlier donation from my Uncle Tom Vaught of Springfield, Illinois. Just click on the Chip In link to the right and you will be connected to PayPal directly to make a secure donation using a credit card.

Friday, August 15, 2008

No Rice

After we left this summer we heard from Ngone's family that there was no more rice in Senegal! Due to shortages some Asian countries banned exporting it. The people of Senegal drastically altered their diet to eat couscous-based or potato-based meals instead. The Serere people - a large ethnic region which includes Ngone's village - traditionally ate couscous-based meals, so this was in a way like a return to that traditional diet. But for a couple decades now they have been accustomed to eating rice at lunch and couscous at dinner.

Rice and many other foods have increased dramatically in price over the past year.

Tuesday, June 3, 2008

My Personal Post-Development Perspective (MPPDP)

I discussed with like minded friends and family my dream for doing development work on this trip to Senegal, and possibly staying on if all went well. So I wanted to give my final informal treatise on that subject. I have become consumed with the subject of West African development for the past 8 years. My development philosophies have been largely influenced by my Peace Corps service in Mali and by my wife Ngone (from Senegal).



The ultimate test of a development project is its sustainability. All projects start with a good idea, but most end failing the critical test of sustainability, maybe either because the local people could not afford needed repairs or the priorities of the local community did not match those of the donor community who installed the project. As I learned in Peace Corps training these failed projects are littered across the landscape of West Africa, in the form of broken well pumps, empty school buildings, health centers with no maintenance or equipment, etc. Over the years I have come to believe that the entire concept of development is largely unsustainable. The idea that foreign aid or capital will start a project sets up an expectation gap that the project can only materialize or continue properly with outside aid and/or advice. A current example is a Peace Corps Volunteer we met in Dakar this time around who managed a USAID-funded garden to provide "sustainable" nutritition to patients at the AIDS clinic of the hospital. The garden was surviving with continued doses of funding, but it was a very expensive garden, and the volunteer observed a lot of funding going to waste, not confident how it will do after he leaves. The volunteer decided to start his own garden with no funding in the psychiatry ward of the hospital, which received no USAID or outside funding "because it's not AIDS-related". He built the raised garden beds with used tires. And his garden was doing almost as well as the expensive one built with foreign aid. This volunteer's approach is similar to mine. I find it very troubling to engage in the imperfect top-down development process, and choose instead to look for home-grown endeavors.



To give you an idea of the development work I pursued on this trip, I visited many water and sanitation NGOs in Dakar. I met with the directors of USAID and Peace Corps, and also with officials of those organizations. I attended a water and sanitation conference and spoke with various NGOs, Senegalese government agencies, European and Senegalese engineering firms. A German engineering firm interviewed me about representing them on a proposal in Mauritania. But they ultimately decided not to submit a proposal. They had a German educated Senegalese engineer representing them in Senegal but had not yet won any projects in Senegal (not a good sign for my engineering prospects). I have also conducted research by internet and telephone over the past few years with contacts in Senegal and Mali. What I have gathered is that a lot of the international funding for water and sanitation projects has shifted to the more remote regions, such as Mali and Niger. See for example the West Africa Water Initiative. I spoke with the World Vision director for this project and he told me they had constructed hundreds of bore holes across Senegal over many years. His NGO has now found local Senegalese, Malian, etc engineers to do their water work for much lower salaries than American engineers. I met some Americans who work for NGOs and they told me I could expect a salary of about $1,000 per month to start. Over a year or two I could work my way up the ladder to a better salary. This cumulative research added together with the rapidly increasing cost of living in Dakar led me to decide that we should not stay in Senegal for the long-term. But instead we should focus on the rural projects we had started, including our house in Ngone's village and building on our land on the beach outside Mboro. But also small grassroots projects in those regions. This work is not going to save the world but is something our family can do. We have already provided assistance for annual school tuition fees for our nieces, keeping all the young girls in school, and have sent money for prescriptions and hospital visits when people get seriously ill. This has been relatively small amounts of money, less than we spend on gas. For example annual schools fees are about $40. A hospital visit is usually around $30 or $40.

One last day of idealism:
Ngone's brother Abibou is a master plumber and Uncle Jig Jum has worked with numerous missionaries and NGOs over the years, especially the Dutch missionaries in Ngone's village. After visiting the missionary with Aissatou's children in Thies we were all feeling especially inspired. We set out one day early in the morning to visit a couple water NGOs in Thies who develop water projects with international funding. I had drilled Jig Jum to identify the most remote, desperate village in the Serere-Safin region without water. He told me of Thouly, an especially remote village where they really need help with water. The women walk 5 to 10 kilometers each way to get water and their groundwater table is very deep (upwards of 30 or 40 meters). So we went to Eau Vive (Living Water) and L'eau pour tout l'Afrique (Water for all of Africa) in Thies. When we walked into Eau Vive the receptionist offered us a seat and we explained who we were. Jig Jum had come to their office the previous day and waited 4 hours to speak with someone who told him to come back the next morning with me. The receptionist explained that this person had traveled to another region and that the other engineers were "out of the office." We explained the situation in Thouly and she said they received a request for funding from Thouly a couple years ago. Jig Jum was familiar with Thouly's previous efforts and discouragement. She told us there are all kinds of villages who have requested funding and their NGO evaluates all requests, but there's a lack of available funding. She said to come back next week. Discouraged, we left. I said, "here I am the American asking for funding and they're looking at me like I'm the one whose supposed to be providing the funding." We went to L'eau pour tout l'Afrique (Water for all of Africa). The office was closed and a little girl said the guy who works there is gone. (Guess he's out getting that water for Africa. It's easy to get discouraged doing this type of work in Africa but I had seen this all before during my two years in Peace Corps. Every office I went to, it was always "come back next week." I've grown awfully tired of the symbiotic system of patronage and powerlessness. I believe the only solution is the "third way." My brother Abibou is a great example of the skilled labor force in Africa that is slowly and surely developing the continent to a high standard. These energies are channeling themselves into successful small entrepeneurizm all over the continent, with minimal capital. Abibou now seeks out free lance plumbing work after initially working as an apprentice with no pay for many years.)

We then went to the Government's Regional Direction of Hydraulics, which Jig Jum had been told the previous day we needed to visit before doing any water project in the region. We found five men sitting under an overhang in the shade and a machine shed with one old dead front end loader. We parked and walked to the main office, but there was no one there. There were a couple computers on dusty desks with covers over them. Two elderly men on the porch greeted us warmly and offered us tea. We walked back around to the parking lot and found a back building again with a covered computer on a dusty desk, but with a back air-conditioned office with a government official shuffling papers on his desk and gruffing at an underling. He curtly offered us a seat and listened to us. He began to understand the situation in Thouly and said drilling a well and putting up a small water tank would cost $50,000 to $100,000 or more. He said like everybody else there's not enough funding. I think he might of even mentioned something about the President's other priorities but I can't remember. I said there's no way I can collect that kind of funding from church groups in the United States. He said the Director was at a meeting today and would be back the next day, and that we should come back to get his advice. I decided it wasn't worth it to drive all the way back to Thies when chances are he'd be at another meeting or "out of the office." Jig Jum, Abibou, and I passed by the missionary again to get our spirits up with some young African smiles and evangelical prayer circles. We decided not to visit Thouly after all. Jig Jum said the rock and dirt road to get there could possibly be impassable in my Camry. Ngone had warned me that if I showed up in that village they'd think God had come to them and then when God did not deliver they would say it was because of the daughter of Fatou Diouf (Ngone's mother). She said to be very careful not to promise them anything. So on the way back I said if we can't do a water supply project maybe we can do an irrigation/agriculture project. Jig Jum and Abibou thought it was a great idea and Jig Jum took us to a very remote village, called Sipan, where a missionary had helped install a reservoir and pipe from the well. The villagers grew tomatoes, eggplants, okra, and other vegetables in a large field. But the elders told me the young people don't help them water the plants, so even though they're supposed to water in the morning and the evening, they only water every evening, it's just too tiring. Standing out there in the middle of nowhere under the oppressive afternoon sun I could believe it. Most of the young people work in Dakar so the village contains just the elderly, women and children. I could tell the plants were thirsty and could really produce more with that morning water.

We talked about developing a project like this in Ngone's village. There is a rich tradition of agriculture but it has all now almost completely been abandoned with all the young people focused on working in Dakar during the week and only coming back to the village on the weekends. From discussing the project idea in detail I came to realize that each family would be more focused on their own benefit than the traditional communal approach. I think the future of agriculture in this region is inevitably going to be on a capitalist model, for better or worse. I'd like to buy the mango orchard next to our village house and develop it into a farm and hardware/plumbing shop. There's another villager trying to develop his own farm on some family land. He recently put in a well and is getting his farm in order "little by little," ("danka danka" in Wolof, "doni doni" in Bambara) as all across Africa.

As for water supply, piped water has made its way to the more accessible villages including Ngone's village. And 10 to 20 km away are the suburbs of Dakar with new subdivision developments with piped water and sewers. The suburbs are rapidly expanding. The new international airport is being built 5 km further out from Ngone's village. All that nearby modern development is the future of water for this part of Africa. But it's also plenty obvious that the villagers will continue to guard their traditional ways, at least as a back-up plan, as they construct and adopt modern lifestyles.

Wednesday, May 21, 2008

Pharoahs





Jig Jum is a local historian and has traced the genealogy of Ngone's ethnic group, the Serere-Safin, back 28 generations. The Serere-Safin origins are with those who fled slavery in Egypt around 600 BC. A famous Senegalese historian (http://en.wikipedia.org/wiki/Cheikh_Anta_Diop) argued that the Wolof ethnic group of Senegal are true descendants of the pharoahs of ancient Egypt (check out that link for a fascinating discussion of his originally very controversial theories). However Jig Jum contends that it was not the Wolof but the Serere-Safin who are the true descendants of the pharoahs. The Wolof ethnic group was created as a combination of languages only around the year 1300. But the Serere, Bambara and Peul of the surrounding region of West Africa are true descendants who fled Egypt around 600 BC, and also more truly exhibit the respectful practices of the ancient culture. The Serere and Peul were of the same origins and lived along the Senegal River in northern Senegal until a group explored down to the coast south of the cap vert peninsula of Dakar, where they reached the Atlantic Ocean, stopped, and became the Serere-Safin. The oldest dated fossilized bones in Senegal are from the Serere-Safin region.

Jig Jum, Ngone's brother Abibou, and I visited a remote Serere-Safin village named Sipan to look at an agriculture project initiated by a missionary. After visiting the vegetable field we walked on out to the Baobab forest you see above. Ngone had explained to me that Baobab trees are the homes of the spirits, or ghosts. We looked out at dozens of mounds dotted throughout the forest. The elders explained to me the traditional burial process:

Up until a few years ago the Serere-Safin buried the richest amongst them in buried pyramids. They buried a person's home and belongings with them and each village would then come with all the men piling on a whole lot of sand all day long. At the end of the day that village would sacrifice a cow giving its blood to the spirits (drip into the earth), the meat for the villagers to eat, and place the cow's head at the top of the mound. Then another village would come the next day and repeat the ritual placing another cow's head at the top of the mound, until the mound grew larger and larger.

More about Pharoahs

Ngone, Kathleen Aiza and David Ibrahima's genealogy