{"id":714,"date":"2019-05-16T10:32:18","date_gmt":"2019-05-16T10:32:18","guid":{"rendered":"https:\/\/samba-resille.org\/international-platform\/?p=714"},"modified":"2024-03-25T11:05:15","modified_gmt":"2024-03-25T11:05:15","slug":"alukus-de-guyane-et-du-benin-simonet-sur-les-traces-de-ses-ancetres-par-cecile-benoist-mobilite-benin-20-26-avril-2019","status":"publish","type":"post","link":"https:\/\/samba-resille.org\/international-platform\/en\/2019\/05\/16\/alukus-de-guyane-et-du-benin-simonet-sur-les-traces-de-ses-ancetres-par-cecile-benoist-mobilite-benin-20-26-avril-2019\/","title":{"rendered":"Alukus de Guyane et du B\u00e9nin, Simonet sur les traces de ses anc\u00eatres par C\u00e9cile Benoist (Mobilit\u00e9 B\u00e9nin 20-26 avril 2019)"},"content":{"rendered":"
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\"\"Alukus de Guyane et du B\u00e9nin,
<\/b>Simonet sur les traces de ses anc\u00eatres
<\/b>Mobilit\u00e9 B\u00e9nin 20-26 avril 2019
\u00a9 C\u00e9cile Benoist, April 2019 \u2013 Project K2 IDEM \u2013 Erasmus + \/ Samba R\u00e9sille
<\/i><\/span><\/p>

Br\u00e8ve histoire des Alukus de Guyane<\/b><\/span><\/p>

Les anc\u00eatres des Alukus de Guyane \u00e9taient des esclaves d\u2019Afrique de l\u2019Ouest qui ont marronn\u00e9, ils se sont enfuis des plantations o\u00f9 ils \u00e9taient captifs. Poursuivis, ils ont d\u00fb se d\u00e9fendre pour conserver leur libert\u00e9 durement reprise. Le marronnage, c\u2019\u00e9tait pour r\u00e9sister \u00e0 l\u2019esclavage, mais aussi pour \u00ab\u00a0se reconstituer, se reconstruire\u00a0\u00bb, dira Simonet.<\/span><\/p>

Hidden in the forest, these newly free persons built themselves a new identity, from various African ethnic groups, and integrating their ordeal of slavery. Their language is partially reconstructed and renewed. The slaves didn\u2019t have the right to speak their language, some elements were lost, and others were brought by members of various ethnic groups. As for religion, way of life, music, songs\u2026 All these parts of culture were transformed because of the conditions of life of the slaves (separation of families, prohibition of some practices\u2026) and of the fusion of the cultures of the members of the different ethnic groups gathered in the escape.<\/span><\/p>

On the run, the Alukus took refuge in the jungle where they met the Wayanas, Native Americans from the Amazon rainforest. The Wayanas helped them to adapt to life in this environment. Then, the Alukus set up on the edge of the Maroni River.<\/span><\/p>

In Guiana, \u201cBushinengue\u201d is a generic term to name various ethnic groups whose ancestors were the \u201cnegmarrons\u201d: Alukus (or Boni), Saramaca, Paramaka, Djuka (or Aukan). The Bushinengue represent 70\u00a0000 people in Guiana and 120\u00a0000 in Surinam. They don\u2019t recognize the border between the 2 countries.<\/span><\/p>

Premi\u00e8res connexions<\/b><\/span><\/p>

D\u00e8s son premier r\u00e9veil au B\u00e9nin, Simonet Doudou, membre de l\u2019\u00e9quipe de Guyane et chef coutumier aluku du village de Boniville sur le Haut Maroni, installe un lieu de culte provisoire au pied d\u2019un arbre, tout pr\u00e8s du b\u00e2timent o\u00f9 nous dormons. Il y fait une br\u00e8ve c\u00e9r\u00e9monie, pour demander aux anc\u00eatres d\u2019ici et du Haut Maroni que ce projet soit une r\u00e9ussite.<\/span><\/p>

Apr\u00e8s le petit d\u00e9jeuner, nous nous rendons pour notre s\u00e9ance de travail dans le centre culturel, artistique et touristique qui s\u2019appelle \u00ab\u00a0Ouadada\u00a0\u00bb, qui signifie ici \u00ab\u00a0Bienvenue\u00a0\u00bb. Or, dans le Maroni, on dit \u00ab\u00a0Ouada\u00a0\u00bb pour souhaiter la bienvenue aux visiteurs, et le nom d\u2019artiste de C\u00e9cilon Dada, autre participant \u00e0 la mobilit\u00e9, musicien reggae, est \u00ab\u00a0Ouadada\u00a0\u00bb\u00a0! Des similitudes qui en augurent bien d\u2019autres\u2026<\/span><\/p>

During the afternoon, G\u00e9rard, manager of Ouadada, takes us to a tour of the voodoo squares of Porto-Novo, rehabilitated through his center and highlighted by Beninese artists. A voodoo priest conducts a little ceremony and invites Simonet to make a wish. He will tell us later that he wished to meet the Alukus from here. He notices also the proximity between the funeral rituals between here and there: \u201cWe don\u2019t have so many things but the result is the same\u201d. And he notices the similarity between the King that we visited at the end of the day and the \u201cGrand Mon\u201d.<\/p>

\u00c0 la recherche des Alukus du B\u00e9nin<\/b><\/span><\/p>

The following day, as we were walking in the capital to discover the afro-brazilian architectural heritage, Simonet talked with a Beninese woman on the market. She confirms that there are indeed \u201cAlukus\u201d in the city.<\/span><\/p>

On the day after, the teams go to Ouidah, the city from where the slaves were leaving. For many participants, this day was really emotional. Tread on these places makes vibrate the human beings that we are, question our origin, our history, our identity, participate in our personal trip. Many participants, like the Alukus in Guiana or the Brazilian people, have ancestors that suffered these ordeals and lived the terrible crossing. Here, the history of human kind marked by the slavery resonates with the history of the individuals.<\/span><\/p>

On our way back, Simonet says to us that he really wants to meet the Alukus from Benin before he gets back. He wants to \u201ctake some news from the family\u201d. And at night, the Guianese team plays its traditional drums to thank the divinity for their welcome.<\/p>

La rencontre <\/b><\/span><\/p>

Thanks to G\u00e9rard, the manager of the Ouadada center, a meeting is organized between Simonet and one Aluku from Benin. Two people from Samba R\u00e9sille, Simonet, G\u00e9rard and our \u201cintermediary\u201d go to a bar in the city. We learn that the person we are waiting for is called \u201cMinakode Aluku\u201d, and is a deputy really appreciated by the population.<\/span><\/p>

Simonet tells us a little bit more about his ancestors. In Guiana, the Alukus kept the memory of the names. They got deported in Surinam, ran away, were being hunted down. They fought back with some weapons, knives, sabers and\u2026 mysticism. When they were hiding in the forest, they met the Boni, they are now one family. These slaves, coming from the north of Benin, were warriors. Then the Alukus met the Wayanas while they moved back up the river to go to a safer zone. There were a few conflicts between them, but finally they got along and support each other.<\/span><\/p>

The deputy Aluku arrives. Simonet tells him the story of the Alukus in Guiana, says the names of the villages where they live, that they created. An honorable hug follows and Simonet gets out his traditional outfit as G\u00e9rard explains the IDEM project. The deputy does not speak French, G\u00e9rard translates for him. The deputy clarifies that he is really happy to see us. The context of the elections in the next days does not allow him to do as much as he would like to, he assures that he will go to Guiana to meet his family. He is really touched by Simonet\u2019s approach and would have loved to present him the different branches of the Alukus. Simonet is really moved. The deputy tells him that the voodoo will go to him.<\/span><\/p>

The deputy does not speak French, G\u00e9rard translates for him. The deputy clarifies that he is really happy to see us. The context of the elections in the next days does not allow him to do as much as he would like to, he assures that he will go to Guiana to meet his family. He is really touched by Simonet\u2019s approach and would have loved to present him the different branches of the Alukus. Simonet is really moved. The deputy tells him that the voodoo will go to him.<\/p>

Pour le d\u00e9put\u00e9, c\u2019est gr\u00e2ce au vodun que les Alukus sont tol\u00e9rants, et s\u2019ils en prennent soin, ils seront riches. Simonet parle du bois et de l\u2019or sur le territoire guyanais aluku, dont ils ne profitent pas. Mais maintenant que Simonet est venu, il va \u00eatre riche car \u00ab\u00a0le vodun apporte la richesse\u00a0\u00bb, affirme le d\u00e9put\u00e9.<\/span><\/p>

We take the car and we are drove to the library \u201cUnited leaders of Mededjonou\u201d, of which the deputy is a big sponsor. A primary school teacher comes to present it to us.<\/span><\/p>

Then we leave and we head for the villages near the border with Nigeria to get to the deputy\u2019s house. We recognize it immediately: a big building with 3 floors next to small houses. On the terrace, portraits of parents, uncles and aunts of the deputy, attract attention. He presents them to us and Simonet takes pictures of them. After entering the living room, the deputy comes and goes, and we understand that he changes his planning (the elections happen in 2 days) to welcome Simonet. Then, he invites us in a small room outside, where he shows us different potteries representing his ancestors.<\/span><\/p>

While we are about to get back to the Oudada center, where the other participants are preparing our international diner, they announce to us a new meeting\u2026
\n\n
A royal moment
\n\nAfter the deputy, we are drove to the king of the Alukus, more precisely like written on the entrance of the palace: \u201cHis majesty Kpot\u00e9houn Allanmakoun 18th king of Adjarra, enthroned the 19th of october 2018\u201d. Another inscription lists all the kings of Adjarra that preceded him, until the founder Attawa, who reigned from 1722 to 1749.<\/span><\/p>

Un moment royal<\/b><\/span><\/p>

Apr\u00e8s le d\u00e9put\u00e9, c\u2019est chez le roi des Alukus que nous sommes conduits. Plus pr\u00e9cis\u00e9ment, comme l\u2019annonce l\u2019inscription \u00e0 l\u2019entr\u00e9e du palais\u00a0: \u00ab\u00a0Sa majest\u00e9 Kpot\u00e9houn Allanmakoun 18eme Roi d\u2019Adjarra, intronis\u00e9 le 19 octobre 2018\u00a0\u00bb. Une autre inscription liste tous les rois d\u2019Adjarra qui l\u2019ont pr\u00e9c\u00e9d\u00e9, jusqu\u2019au fondateur Attawa, qui a r\u00e9gn\u00e9 de 1722 \u00e0 1749.<\/span><\/p>

After his enthronement, the king spent a few months in a voodoo convent, and he is here since 3 weeks ago. The salutation to the king is with bended knees, with the head tilted to the ground. Simonet says to him that he is happy to meet him because he didn\u2019t expect it, and tells him his search: the Aluku deputy they told him about, the confirmation by the lady in the market\u2026 So he said to himself that thanks to the grace of gods, he would try to meet him. In Ouidah, he asked the guide who said that he would try to help him, his trust got stronger, and he talked about it to G\u00e9rard from Ouadada and to Hamza from Samba R\u00e9sille. The meeting was not planned; Simonet would have wanted to give him a present.<\/p>

The king asks him to bend his knees and he blesses him (G\u00e9rard is translating). \u201cMay the gods protect your life, may the gods make your home happy with joy and wealth\u201d. Then the king blesses the deputy who allowed this meeting with Simonet: \u201cMay God gather you, you won\u2019t forget each other and you will get along forever\u201d. The king blesses the group, wishes us a comeback in peace and that \u201cour stars shine eternally\u201d.<\/p>

Le partage<\/b><\/span><\/p>

We get back to the Ouadada center, with the deputy who accepted our invitation, to share with the other Aluku members of the project, but also to share this meeting with the participants. Because this mobility in Benin has been conceived like a return to the culture source and this reunion of descendants of common ancestors in the African continent is a beautiful symbol of it.<\/span><\/p>

And after a few moments of formal exchange, this improvised meeting is happening in the more spontaneous and natural way: dancing and following the rhythm of the drums!<\/span><\/p>

D\u00e9couvrir le projet Identit\u00e9s en mouvements >>><\/a><\/strong><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

Alukus de Guyane et du B\u00e9nin,Simonet sur les traces de ses anc\u00eatresMobilit\u00e9 B\u00e9nin 20-26 avril 2019\u00a9 C\u00e9cile Benoist, Avril 2019 \u2013 Projet K2 IDEM \u2013 Erasmus + \/ Samba R\u00e9sille Br\u00e8ve histoire des Alukus de Guyane Les anc\u00eatres des Alukus de Guyane \u00e9taient des esclaves d\u2019Afrique de l\u2019Ouest qui ont marronn\u00e9, ils se sont enfuis des plantations o\u00f9 ils \u00e9taient captifs. Poursuivis, ils ont d\u00fb se d\u00e9fendre pour conserver leur libert\u00e9 durement reprise. Le marronnage, c\u2019\u00e9tait pour r\u00e9sister \u00e0 l\u2019esclavage, mais aussi pour \u00ab\u00a0se reconstituer, se reconstruire\u00a0\u00bb, dira Simonet. R\u00e9fugi\u00e9s dans la for\u00eat, ces individus \u00e0 nouveau libres se sont effectivement constitu\u00e9 une nouvelle identit\u00e9, issue du m\u00e9lange de plusieurs ethnies africaines, et int\u00e9grant leur \u00e9preuve de l\u2019esclavage. La langue est en partie reconstitu\u00e9e et en partie renouvel\u00e9e. Les esclaves n\u2019ayant pas le droit de parler leur langue, des \u00e9l\u00e9ments se sont perdus, d\u2019autres ont \u00e9t\u00e9 apport\u00e9s par des membres de plusieurs ethnies. Tout comme pour la religion, le mode de vie, la musique, les chants… Tous ces pans de la culture ont subi des transformations li\u00e9es aux conditions de capture des esclaves (s\u00e9paration des familles), au mode de vie dans les plantations (interdiction ou tol\u00e9rance pour certaines pratiques) et \u00e0 la \u00ab\u00a0fusion\u00a0\u00bb des cultures des membres de diff\u00e9rentes ethnies qui se sont regroup\u00e9es dans leur fuite. Poursuivis, les Alukus se sont r\u00e9fugi\u00e9s dans la for\u00eat profonde o\u00f9 ils se sont li\u00e9s avec les Wayanas, des Am\u00e9rindiens d\u2019Amazonie. Ceux-ci les ont aid\u00e9s \u00e0 s\u2019adapter \u00e0 la vie dans cet environnement. Puis les Alukus se sont install\u00e9s sur les rives du fleuve Maroni. En Guyane, \u00ab\u00a0Bushinengue\u00a0\u00bb est un terme g\u00e9n\u00e9rique qui d\u00e9signe plusieurs ethnies dont les anc\u00eatres \u00e9taient des negmarrons\u00a0: Alukus (ou Boni), Saramaca, Paramaka, Djuka (ou Aukan). Les Bushinengue repr\u00e9sentent 70 000 personnes en Guyane et 120 000 au Suriname. Ils ne reconnaissent pas la fronti\u00e8re entre les deux pays. Premi\u00e8res connexions D\u00e8s son premier r\u00e9veil au B\u00e9nin, Simonet Doudou, membre de l\u2019\u00e9quipe de Guyane et chef coutumier aluku du village de Boniville sur le Haut Maroni, installe un lieu de culte provisoire au pied d\u2019un arbre, tout pr\u00e8s du b\u00e2timent o\u00f9 nous dormons. Il y fait une br\u00e8ve c\u00e9r\u00e9monie, pour demander aux anc\u00eatres d\u2019ici et du Haut Maroni que ce projet soit une r\u00e9ussite. Apr\u00e8s le petit d\u00e9jeuner, nous nous rendons pour notre s\u00e9ance de travail dans le centre culturel, artistique et touristique qui s\u2019appelle \u00ab\u00a0Ouadada\u00a0\u00bb, qui signifie ici \u00ab\u00a0Bienvenue\u00a0\u00bb. Or, dans le Maroni, on dit \u00ab\u00a0Ouada\u00a0\u00bb pour souhaiter la bienvenue aux visiteurs, et le nom d\u2019artiste de C\u00e9cilon Dada, autre participant \u00e0 la mobilit\u00e9, musicien reggae, est \u00ab\u00a0Ouadada\u00a0\u00bb\u00a0! Des similitudes qui en augurent bien d\u2019autres\u2026 L\u2019apr\u00e8s-midi, G\u00e9rard, directeur de Ouadada, nous fait visiter les places vaudous de la ville de Porto-Novo r\u00e9habilit\u00e9es par l\u2019interm\u00e9diaire de son centre et mises en valeur par des artistes b\u00e9ninois. Un pr\u00eatre vodun r\u00e9alise alors une petite c\u00e9r\u00e9monie et invite Simonet \u00e0 formuler silencieusement un souhait. Il nous dira plus tard qu\u2019il a demand\u00e9 de pouvoir rencontrer des Alukus d\u2019ici. Il constate aussi la proximit\u00e9 des rites mortuaires d\u2019ici et de l\u00e0-bas\u00a0: \u00ab\u00a0On n\u2019a pas autant de choses mais on a le m\u00eame r\u00e9sultat.\u00a0\u00bb Et il remarque la similitude entre le Roi visit\u00e9 en fin de journ\u00e9e et le \u00ab\u00a0Grand Mon\u00a0\u00bb. \u00c0 la recherche des Alukus du B\u00e9nin Le jour suivant, alors que nous parcourons la capitale pour d\u00e9couvrir le patrimoine architectural afro-br\u00e9silien, Simonet s\u2019entretient avec une B\u00e9ninoise sur le march\u00e9. Elle lui confirme qu\u2019il y a bien des \u00ab\u00a0Alukus\u00a0\u00bb dans la ville. Les \u00e9quipes se rendent le lendemain \u00e0 Ouidah, la ville d\u2019o\u00f9 partaient les esclaves. Pour de nombreux participants au projet, cette journ\u00e9e est particuli\u00e8rement forte en \u00e9motions. Fouler ces lieux fait vibrer les \u00eatres que nous sommes, questionne notre origine, notre histoire, notre identit\u00e9, participe \u00e0 notre voyage int\u00e9rieur. Beaucoup, comme les Alukus de Guyane ou des Br\u00e9siliens, ont des anc\u00eatres qui ont subi ces \u00e9preuves et effectu\u00e9 la terrible travers\u00e9e. Ici, l\u2019Histoire de l\u2019humanit\u00e9 marqu\u00e9e par l\u2019esclavage r\u00e9sonne avec l\u2019histoire des individus. Sur le chemin du retour, Simonet confie son d\u00e9sir intense de rencontrer des Alukus du B\u00e9nin avant de repartir. Il veut \u00ab\u00a0prendre des nouvelles de la famille\u00a0\u00bb. Et le soir, les Guyanais jouent sur leurs percussions traditionnelles pour remercier les divinit\u00e9s de leur accueil. La rencontre Gr\u00e2ce \u00e0 G\u00e9rard, le directeur du centre Ouadada, une rencontre est organis\u00e9e entre Simonet et un Aluku du B\u00e9nin. Deux personnes de Samba R\u00e9sille, Simonet, G\u00e9rard et notre \u00ab\u00a0interm\u00e9diaire\u00a0\u00bb nous rendons dans un bar de la ville. Nous apprenons alors que la personne que nous attendons s\u2019appelle plus exactement \u00ab\u00a0Minakode Aluku\u00a0\u00bb, un d\u00e9put\u00e9 tr\u00e8s appr\u00e9ci\u00e9 de la population. Simonet nous en dit alors un peu plus sur ses anc\u00eatres. En Guyane, les Alukus ont gard\u00e9 la m\u00e9moire des noms. Ils ont \u00e9t\u00e9 d\u00e9port\u00e9s au Suriname, ont fui, ont \u00e9t\u00e9 pourchass\u00e9s. Ils se sont d\u00e9fendus avec quelques armes, couteaux, sabres et\u2026 mysticisme. Alors qu\u2019ils fuyaient dans la for\u00eat, ils se sont li\u00e9s avec les Boni avec qui ils ne forment qu\u2019une seule famille. Ces esclaves venus du Nord du B\u00e9nin \u00e9taient des guerriers. Puis, les Alukus ont rencontr\u00e9 les Wayanas en remontant le fleuve pour aller vers une zone plus s\u00fbre. Et s\u2019il y a eu quelques conflits entre eux, ils ont fini par s\u2019entendre et par se soutenir. Le d\u00e9put\u00e9 \u00ab\u00a0Aluku\u00a0\u00bb arrive. Simonet lui raconte l\u2019histoire des Alukus de Guyane, cite les villages dans lesquels ils vivent, qu\u2019ils ont cr\u00e9\u00e9s. S\u2019ensuit une digne embrassade et Simonet sort sa tenue traditionnelle tandis que G\u00e9rard explique le projet IDEM. Le d\u00e9put\u00e9 ne parle pas fran\u00e7ais, G\u00e9rard assure la traduction. Le d\u00e9put\u00e9 pr\u00e9cise qu\u2019il est content de nous voir. Le contexte des \u00e9lections dans les prochains jours ne lui permet pas de faire autant qu\u2019il le souhaiterait, affirme qu\u2019il viendra en Guyane pour rencontrer sa famille. Il est touch\u00e9 par la d\u00e9marche de Simonet et aurait voulu lui faire rencontrer les diff\u00e9rentes branches des Alukus. Simonet est tr\u00e8s \u00e9mu. Le d\u00e9put\u00e9 affirme que le vodun va aller vers Simonet. Les mots manquent \u00e0<\/p>","protected":false},"author":2,"featured_media":1504,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[66,45,74,41,70,29,75,69,76,40,42,39],"tags":[],"class_list":["post-714","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-66","category-adultes","category-age","category-annee","category-benin","category-focus","category-geographie","category-guyane","category-objectifs","category-pays","category-projet-international","category-stage-dobservation"],"_links":{"self":[{"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/posts\/714","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/comments?post=714"}],"version-history":[{"count":1,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/posts\/714\/revisions"}],"predecessor-version":[{"id":7830,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/posts\/714\/revisions\/7830"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/media\/1504"}],"wp:attachment":[{"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/media?parent=714"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/categories?post=714"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/samba-resille.org\/international-platform\/en\/wp-json\/wp\/v2\/tags?post=714"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}