Justice and Human Rights Senegal Project #27520

Karate Can Kick Hopelessness

by Maison de la Gare

Project Report | Sep 10, 2020
Who are the Talibes? And Why do they Beg?

By Rowan Hughes | International Student Volunteer & Project Partner

Across the globe and throughout history there have existed unjust exploitations of certain groups of individuals lacking the ability to defend themselves. And, those in positions of power have taken advantage and those who are in a position to stop it turn a blind eye.

The Senegalese talibé system in place since the 14^th century has evolved dramatically since about the 1960s from a respected system of religious education and character building into a fraught system of exploitation and modern day slavery. Today, predominantly rural families entrust their sons to urban-based Islamic teachers known as marabouts. However instead of receiving the anticipated Islamic education, tens of thousands of talibé children typically experience conditions of deprivation, extreme corporal punishment and are forced to beg for daily quotas of money as well as their own food for 8 to 10 hours a day. The United Nations considers the talibé system today to be a form of modern slavery.

MARABOUTS

Before we consider the effects of civil society and other actors on the talibé system lets examine the perpetrators of talibé abuses: the marabouts themselves.

Many marabouts have recruitment systems that extend to villages outside of Senegal in neighbouring countries, escalating the talibé system to international child trafficking. Today many marabouts force talibés to beg for the marabouts’ own personal enrichment, but it wasn’t always this way.

The talibé system originated as one of the first formal systems of education in West Africa, based on a trust relationship whereby marabouts were responsible to and supported by local populations. All talibés, whatever their origin or family wealth, practiced a moderate amount of begging, not to enrich the marabout, but rather to teach humility. Daaras were located in the community or a nearby village where their proximity to home allowed talibés and their families to remain in close contact. Families made small financial contributions to the daara and children regularly returned home to eat, bathe, clean their clothes, and to spend time with their families.

Just over half a century ago when drought descended on Senegal, severe impoverishment resulted in rural villages, in particular. This induced many marabouts to move their daaras to relatively more prosperous cities. Rising poverty in the villages made it difficult for families to continue to financially support marabouts. After the transition to cities, parents ceased to play an active role in supporting their sons. The migration of hundreds of Darras from rural villages has expanded to become thousands of Darras in cities across Senegal today, whereby marabouts use forced begging of their charges as their primary means of income.

If Marabouts had a source of income other than forcing talibés to beg, they may not have a reason to exploit children and could return to their traditional role of Quranic instruction.

CIVIL SOCETY

Understanding the role civil society plays in perpetuating the talibé system is key to understanding why forced begging persists. Citizens of Senegal contribute to condemning the talibé system into a classic poverty trap. Senegalese people coexist daily with talibé, and are often indifferent to their distress. But even worse than indifference are the majority of citizens who generously donate to talibé begging bowls, enabling the forced begging system to exist at all. Unfortunately, for the talibés, the generosity of giving only feeds the system which exploits them.

Senegalese support of the talibé system is deeply rooted in the unique religious cultural history of Senegal. There are three primary reasons the population overwhelmingly answers the Quaranic call to give to beggars, particularly the talibés, despite the obvious abuses they suffer. First, since the 14^th century Quaranic schools have been a key public symbol of Muslim identity in West Africa, and marabouts as the leaders of these schools have an unusually strong influence over the Senegalese psyche. Second, clerical communities largely acted as safe havens during the trans Atlantic slave trade and thus Darras and marabouts are generally historically regarded positively. And lastly, the particular sufi form of Islam practiced by the predominantly Sunni Muslim population continues to preserve the corporal disposition towards Islamic knowledge. This can have the effect of emphasizing the practice of the motions of Islam over embracing the spiritual intent. In other words, individuals may give more to fulfill their Muslim duty and less out of compassion for the talibés and thus some people may give without examining too closely who or what they are really giving to.

The focus on a corporal style of learning by rote rather then by developing comprehension is widely accepted as a normal condition. Thus, some of the abuses experienced by talibés in darras are not considered as offensive to Senegalese society as they may be to international organizations that advocate for children’s rights. Furthermore, some of the most serious abuses happen out of the public eye and are thus easy for society to overlook.

CIVIL SOCIETY ORGANIZATIONS

There are some in Senegalese society who have examined the conditions of modern talibé more closely and who consequently call for change. Some civil society groups work to spread education about the severity of the conditions faced by talibés. The work of local awareness raising groups have mainly resulted in improved living conditions for talibés rather then working towards ending forced begging. Grass roots civil society organization, Maison de la Gare is nearly alone in working to end forced begging in Senegal, in addition to improving conditions for talibés. Civil society is a critical lever of potential change. If individuals stopped giving to the talibés, the system would quickly come to an end.

OTHER ACTORS

The state has served a dual role in the perpetuation of the talibé system in that it does not effectively enforce forced begging laws, and in indirectly legitimizing the forced begging darra system as a form of education. Senegal’s Penal Code long ago criminalized forced child begging. Nevertheless, only a handful of cases in a landscape of thousands of forced-begging darras have been prosecuted. Governmental laxity concerning the situation of the talibés has generally prevailed due to the political influence of the marabouts, the overwhelming scope of the problem, and scarce resources. Despite political rhetoric, enforcement of forced begging laws remains elusive.

The government could turn the situation around and become a positive leaver of change by enforcing its existing laws or investing in formal education, particularly in rural villages. However such change will take significant resources and initiative which are currently lacking.

The international community is another actor that could play a stronger role in encouraging the state to change its behaviour with respect to the talibé system. For example, by providing funds to build schools in rural villages and pressuring government leaders with respect to human rights for children. Maison de la Gare’s support of schools in rural villages, as described in the Maison de la Gare Project Report: Into the Bush in Search of Education, is an excellent example. The international community furthermore has a role to play in raising awareness among civil society of conditions faced by the talibés and also in supporting the few civil society organizations who actually work to end forced begging, such as Maison de la Gare.

Families of talibés are important actors as well. If parents stopped sending children to be talibés the system would fall apart. However there are complex reasons parents send their children to darras. The importance of Islamic education and the influence of marabouts as previously discussed is particularly powerful with rural, often uneducated parents. Furthermore, families have very few options if they want their children to receive an education. Due to the lack of rural school, the promise of an Islamic education in an urban darra is often the only option available to many parents. And finally, some parents are simply unaware of the severity of conditions of deprivation, forced begging and abuse experienced by their children.

The unintended consequences of parents sending their boys from rural villages to the cities are far reaching and severe for society as a whole, not just for the talibés. By visiting many rural villages in Senegal that have sent boys to be talibés in the cities I have observed a dramatically disproportionate number of girls in the villages. It is common in these villages for girls to marry as young as 13 or 14 to much older men who already have several wives. It would seem that the lack of schools in rural villages not only encourages the talibé system but promotes polygamy, child marriage and female illiteracy. Another distressing unintended consequence is the inability of talibés to become productive members of Senegalese society. In fact, Issa Kouyaté, the founder and President of Maison de la Gare has long understood this and his primary objective for Maison de la Gare, apart from ultimately ending forced begging in Senegal, is to provide means for talibés youth to learn to become successful and productive members of society as they age and are able to escape the talibé system.

The current trap the talibés experience is a result of many complex factors. Marabouts, civil society, talibés’ families, government, and the international community all are actors that play a role, either through action or lack of action in perpetuating the horrors of the talibé system. But, there is hope for positive change. Targeting civil society as a leaver of change has significant potential, as does focusing on influencing parents to keep their children at home by building schools in rural areas, and encouraging daaras to return to their rural roots. And, pressure and targeted aid by the international community on government, and, importantly for our readers, donations made effectively through grassroots organizations such as Maison de la Gare offer more than just hope. They offer the potential for real change.

A Maison de la Gare class in session

Karate class at Maison de la Gare

Rowan Hughes in a rural school

A Maison de la Gare sewing apprentice

Issa Kouyate and Rowan Hughes

Links:

Project Report: Into the Bush in Search of Education

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May 13, 2020
How COVID-19 Changed Everything

By Sonia LeRoy | International Volunteer and Program Partner

How quickly life can change! From hopeful anticipation, to unimaginable disaster, to tragedy forestalled, all in one month! But with uncertain funding and an unknown path for the pandemic, the future remains terrifyingly unknown for the forced begging street children, talibés, of Maison de la Gare.

In early March, not too many weeks ago, my son, Robbie and I were in the final stages of planning a very special volunteer trip to Maison de la Gare from Canada. Members of our Canadian Karate dojo were planning on travelling with us to work with the karate students of Maison de la Gare. We were loaded up with donated martial arts uniforms, medals and trophies, and our own overflowing excitement - ready to join our friends at Maison de la Gare to replenish supplies, reinforce the martial arts program which has been so successful for the forced begging talibés, host special training workshops and organize a karate competition: a rare day of celebration and glory for children who experience none in their difficult day to day lives.

But then, COVID-19 changed everything. Flights were cancelled, international volunteers were recalled home, countries were locked down. The trip became an impossibility.

It did not take long for things to escalate from bad to very much worse. Senegal, with limited medical means to fight the virus, quickly moved to lock itself down tight. Within days internal travel became restricted, streets emptied, doors closed. Even Maison de la Gare - a last resort oasis of hope and caring for so many talibés, was forced to close its doors. The Team pivoted and responded by providing soap, disinfectant and hygiene instruction for the children on location in their daaras.

When the National Federation of Karate in Senegal, a symbol of strength and discipline, called upon its members to help support the country in its struggle against the coronavirus, Maison de la Gare was there. This call for support was intended as an important symbolic gesture of solidarity in the face of terrible uncertainty. Maison de la Gare and its Sor-Karate partner were quick to answer the call. Maison de la Gare contributed 1000 francs (about $2) for each active Maison de la Gare karate student. This gesture was a particularly powerful example, as the talibés are among the most vulnerable of all of society, and the poorest.

Confinement and curfew soon tragically complicated the lives of thousands of children. In Saint Louis, you normally cannot take a step without bumping into a child dressed in rags who asks for some coins or food. However, since the coming of Covid-19 with the population afraid and hidden away in their homes, thousands of begging talibé children are left with no access to food. With no one on the streets, there is no one to beg from. "The situation is explosive," says Issa Kouyaté, the founder and director of Maison de la Gare. Marabouts who send the talibés out to beg, have not suddenly begun feeding the children during the pandemic. Some talibés have families in remote regions of the country who have demanded that their children be returned home. However, the government’s prohibition of travel between different regions of the country prevents this.

Maison de la Gare soon realized that all they were doing would not be enough when the children have nothing to eat. Maison de la Gare has now committed all its resources to feeding them and is providing nutritious daily meals to over 1,500 talibé children, sometimes as many as 2000, each day in their daaras.

How is this possible? It is thanks to the brave and dedicated women of the Ndèye daaras, the “Godmothers” in each neighborhood of Saint Louis working with Maison de la Gare. Some few, lucky talibés have a relationship with a local family whereby they can stop by the family’s house for a meal of leftovers or even a specially set aside plate of breakfast. The provider of such food support is known as a Godmother. Maison de la Gare recruited and is working with groups of these amazing women in each of ten neighborhoods of Saint Louis, including the north and south island, Pikine, Balacoss, Ndiolofène, Darou, Diamimar, Médina Course, Eaux claires and Léona.

In each of these neighborhoods, the Godmothers are cooking food paid for by Maison de la Gare’s donors each day for the children of four to seven daaras located close to their base. Each of these daaras typically has 30 to 70 children, so massive quantities of food are being cooked and many children are being reached. Maison de la Gare provides funds at the beginning of each week so that the women can do the shopping. They are very effective at this, asking vendors in the market for their support for the needy children. Many respond generously, with the result that the funds go much further than they normally would.

The food is distributed by the Maison de la Gare team and many of the older talibés to the children’s daaras in the large stainless-steel bowls that are very common for communal meals in Senegal.

With this program now underway, Maison de la Gare has expanded its influence and has been able to give even more attention to hygiene awareness for the children and everyone involved. The apprentices in the Maison de la Gare sewing program have been working to fabricate face masks; thousands of these have now been distributed to vulnerable talibés.

We are deeply grateful to everyone who has responded to this situation with emergency support of Maison de la Gare’s heroic efforts. Emergency grants from Global Fund for Children and from GO Campaign enabled the first five weeks of the emergency food program. Many individual donors have also stepped forward to help Maison de la Gare sustain the effort for many more weeks. And other organizations in Saint Louis and the local government are beginning to adopt this model in neighborhoods and daaras that Maison de la Gare has not been able to reach. But, there remain thousands of starving talibés in need. And, the longer COVID-19 threatens lives and the longer the lockdown persists, the greater the danger for the talibés of Saint Louis will be, and the more they will rely on our help.

Thank you for every dollar donated. The struggle continues.

Founder, Robbie Hughes and instructor, Bouaro

A Godmother cooking for the talibes

Meals ready for distribution

Talibes enjoying a meal

Kalidou, leader of the apprentice tailors

Children wearing their new masks

a talibe, well fed for a change

Maison de la Gare karate waits for better times

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Jan 21, 2020
Sulayman's Story

By Sulayman | Student, former talibe with Maison de la Gare

Sulayman has always been a quiet, positive boy with a gentle spirit and a smile. He began with the karate program early, not long after karate was first offered at Maison de la Gare. Sulayman earned his yellow belt at one of the first cérémonie de passage about three years ago. As he is originally from The Gambia, Sulayman speaks some English. Karate helped build up Sulayman's self confidence and discipline and he began to devote more effort to improving his English and learning math, allowing his thoughts to drift to a possible future, fuelled by education.

Sulayman remembers that when he was a young boy he lived happily with three brothers and two sisters and his mother and father in the Village of Welingarau in The Gambia, until the age of six.

Everything changed when his father died. Sulayman does not remember his father at all, just photos of him. Apparently Sulayman had once told his father when very young that he wanted to be a marabout. and his brother said he wanted to be a teacher. Sulayman has no memory of having said this, or of ever having wanted to be a marabout. But, Because it had been his father's wish that he become a marabout, upon his father's death his mother sent him to an Arabic school in a nearby Gambian village. His brother was sent to formal school in hopes of becoming a teacher. Sulaymane remained in the daara for nearly eight years.

Then, at the age of fourteen, Sulayman's mother wanted him to go to Saint Louis to be a talibé to better learn the Quran. So, he was sent by his Marabout to a daara in Saint Louis. Saint Louis has a reputation as a place to send one's sons to learn the Quran, among poorer villages, anyway. Perhaps many parents are unaware of the miserable conditions to which they are sending their children.

Sulayman noted that all of the younger children in his daara were forced to beg for daily quotas of money. A little bit older, he only needed to beg or work for his own food. None of the children, including himself were fed or offered any type of health care when needed. No one was sent to school. Sulayman did not like what he saw of how the younger children were treated. He was taught the Quran during the day, but there was no place for him to sleep at night at the daara. Sulayman spent the first three months sleeping on the street, in doorways of homes, getting little sleep as he needed to quickly move away when anyone entered or left the house in whose doorway he was sheltering. He learned to ask for food from door to door to feed himself. Sulayman arrived from The Gambia with good clothes, but everything except what he was wearing was soon stolen in the daara.

Not too long after arriving in Saint Louis, Sulayman heard about Maison de la Gare and he made his way there. He saw the Maison de la Gare classes in session and he realized education could be the key for him. He spent as much time as he could at the centre, as life was much better there than on the streets or in the daara. He joined the karate program, working at it diligently until he earned his yellow belt.

After his first three months in the daara his marabout left for Casamance in the south of Senegal and Sulayman was able to sleep in the daara now, with more than 50 other boys.

Sulayman was permitted to return to The Gambia to visit his family twice in 2015. After two and a half years living in the daara in Saint Louis Sulayman had had enough. He left, and from that time on has existed in Saint Louis by couch surfing with friends. Sometimes he would sleep at Maison de la Gare's emergency shelter. He spent as much of his time as he could improving his English and learning math, in Maison de la Gare's classes and in classes offered by other associations. His goal was to learn enough that he would be able to someday integrate into school back in The Gambia. He supported himself working in the market helping to make cooking pots, operating the grinder to finish them. Sulayman earns enough money working to buy food.

Since this summer Sulayman has been seriously considering the idea of returning to The Gambia to go to school. The lack of resources to pay school registration fees and the fear of the unknown has held him back. This week things changed when a fellow Gambian, Tijan arrived in Saint Louis. Tijan had been a talibé who had wanted nothing more than to become educated. About three years ago, after frequenting a Maison de la Gare for several years, Tijan confided to an international volunteer that he had been considering attempting to find a way to migrate to Europe, as he heard that minors who arrived there would be enrolled in school. Maison de la Gare figured out how he could instead return to The Gambia where he had the right to go to school, but no practical means to do so. That was three years ago. This summer Tijan graduated from high school and is now preparing to begin university, to study business and economics in 2020. This week he had come to Saint Louis to visit at Maison de la Gare before starting university.

Sulayman, seeing Tijan's successful example, made up his mind that perhaps the seemingly impossible may be possible after all. The school he thinks he could go to is near his cousin's house. He is hoping to be able to stay with his cousin, and hopefully eat two meals a day there. And, Tijan lives just 20 minutes away in case he needs help.

The ongoing school fees will be a challenge. And, he is not sure his plan for living arrangements will be workable. But, he is full of hope and optimism. Sulayman is determined that his time is now. Before Tijan and Sulayman left for The Gambia, Issa, the President of Maison de la Gare, spoke with the two boys, offering advice. Sulayman also received much appreciated life advice and encouragement from Abdou, the head teacher at Maison de la Gare.

Tijan and Sulayman left Maison de la Gare together, excited about the future and we said goodbye. Two days later they arrived "home" in The Gambia. Sulayman has had a meeting with the director of his school. He began high school this January, despite his age of 21 years. And, he has found a math study group to join to help catch up for years of lost education and prepare him for what lies ahead. The future is looking bright.

Sulayman receiving his yellow belt in karate

Sulayman discussing the future with Tijan

Tijan's graduation: the impossible is possible

Sulayman and Tijan receiving advice from Issa

Links:

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