Les crises des systèmes d’enseignement en Afrique noire. Un essai d’analyse à travers le cas du Burkina Faso

Bianchini, Pascal

doi:10.1080/00083968.2004.10751280

Cited by 1 publication

(1 citation statement)

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“…Conversion to Islam then came to constitute an act of peaceful resistance to the colonial power (Langewiesche, 2003: 142), while Koranic education and its local educational practices came to be seen as an alternative to the ‘French’ school system. Although some observers consider Koranic schools to be a last resort for the poor (Gandolfi, 2003), other authors have pointed out that, given the sharp deterioration of public schooling and its expected employment opportunities since the structural adjustment programmes initiated in the 1990s (Bianchini, 2004; Pilon and Wayack, 2003), placing a child under the patronage of a Koranic master can sometimes initiate a strategy of social ascent (Cruise O’Brien, 1971: 171; Perry, 2004, Saul, 1984: 82; Soares and Otayek, 2007).…”

Section: Koranic Education and Child Beggingmentioning

confidence: 99%

The tomato paste tin can: An African journey (Burkina Faso)

Champy

2019

Journal of Material Culture

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In Burkina Faso, where imported goods now constitute the basic ingredients of the daily urban diet, tomato paste seems to epitomize the country's position at the end of the globalized food chain. With the expansion of this manufactured comestible, the empty tomato paste tin can also has gradually replaced previously used calabashes and plastic bowls to become the sole recipient used by child beggars for receiving food donations. As such, it has become the primary graphic symbol for child begging, in particular, and for African underdevelopment in general. But this iconic status should not eclipse the fact that most Burkinabe households use this same can for a large array of daily tasks. This article patiently follows 'the can' through the variety of its uses, from tomato paste container to water recipient, measuring instrument, begging device, seat or cooking pot, thus offering a contribution to the social study of objects. It reveals that street children and Koranic students are both marginalized by using it, and also included in the various informal networks it ties together. Usually framed as an emblem of 'underdevelopment' and 'poverty', the can becomes a symbol of the transformations of the Burkinabe economy and of the rapid changes of consumption patterns the country is experiencing.

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