Tuesday, 14 August 2012

GYD in your region!


Hello all! Check out the GYD-related projects that PCVs in different regions are taking part in this month! And remember to submit any of your own stories/pictures/articles to your GYD rep the last week of every month.


Greater Accra
Submitted by Lindsey Hanson

Junior High School students at State School for the Deaf are currently learning Taekwondo. This form of MartialArts is a great way to exercise and have fun; students practice twice a week during their physical education period. They are learning kicks, punches, and karate chops with hand to hand combat. Students are also able to use weapons to defend themselves against predators.

Taekwondo is a great form of self defense. It is especially important for female students to learn about how to escape in case someone is trying to attack them. The female students have learned how to escape from one, two, and three attackers. This training will help them if there is ever a real life event.





Northern
Submitted by Lizzy Lyons

Here in the Northern Region the men complain that to find a wife they must travel to Accra or Kumasi, because that is where all the Dagomba women are. I laughed when I heard this, but as I looked around the village I find that the statement is less humorous and more truth. The women leave. All around me are stories of women who traveled to the south. The young mother across the street left at the beginning of dry season, she left behind her small two year old daughter and her husband. Next to her a small girl dropped out of school and left to Kayayo. My next door neighbors have a young son nicknamed “accra boy” because he was born while his mother was at Kayayo. Here, in my village, almost every woman travels to the south at some point in her life… its not a matter of “if” but “when”.

Will she travel when she is young? Dropping out of school, or maybe never having gone to school, and going south to earn small money for their family to buy fertilizers, foods, and clothes. Will she travel to earn money toward buying her bowls for marriage? Some may decide to travel to earn their school fees during JHS, and if she makes it to JHS 3, she will join her whole class as they all travel to earn their SHS fees, which are very difficult for families in my village to afford—so the children must travel to work and earn moneys to pay for their fees. Others girls travel to the South because it has become a rite of passage and they follow their mothers before them; they go with their friends; and they may go  in search of the freedom and adventure away from the normal daily life in the village.

Some women wait. They travel with their new babies, or they leave young babies and whole families at home, and travel to the southern cities to earn money to pay their childrens’ school fees. Or to earn the money they need to buy ingredients to feed their families—as women in the north are required to pay for all milling the corn into flour and ingredients like tomatoes, onions, okra, salt, and  Maggie —all the costs associated with feeding their families. In the Northern Dagomba tradition it is only the mans’ job to provide the corn, the women must provide the rest, but have little or no way of earning the money to do so, unless they travel. To Kayayo is seen by many as one of the only ways a woman can  earn her own money,  unless her father or husband gives land or money  to her..

And while there are many economic pressures to motivate women to migrate both seasonally and for short and long times… some also leave to escape more difficult reasons—domestic violence or child abuse in their homes; difficulties with their husband’s other wives; they may be a modern slave as some young girls are trapped in “slavish” conditions due to family abuse of the “small girl” tradition; and the break-down of the family due to divorce or death.



These girls face many different threats to their health and safety when they reach their destination cities. They pay for their housing and may find themselves living in dirty, overcrowded and hazardous places. Housing in the city is more trash and sewage filled, with high exposure to diarreahal infections and malaria. Life is challenging in the city for young women who have never lived without the support of family in the village. They face the risk of theft, assault, and rape. And they often find boyfriends who “help” with their housing or give them small money for food—a sexual exchange—which exposes them to HIV and STI infections and unplanned pregnancies.

What is Peace Corps Role and GYD doing:
The Northern Region, in the beginning of July, had a one week training with PCVs and community partners, which also included a day of networking with NGOs working on Kayayo programs in Accra, Kumasi, Tamale, and Bolgatanga. We came up with lots of information, lists, and projects—to see more information on Kayayo see the information which is located at each Sub Office’s GYD folders, the partner agencies information is also located there and is digital on the computers at Sub Offices, information is also available from our NEW GYD “Kayayo” COMMITTEE LEADERS: Megan and Rachel.

There is new funding available from the Gender Challenge Fund, which is for projects focusing on Kayayo, Income Generating Activities to reduce the pressures on girls and women to migrate to cities, and programming with focus on reduction of gender based violence. Talk to Omane about this if you are interested.

Also, a great project which focused on this issue of Kayayo occurred during the Peace Corps’ National STARS Conference last month—a Street Children’s Day March. It involved 15+ volunteers, a group of our STARS students, and partner NGOs in Kumasi… along with hundreds of young Kayayo girls and boys. The march went through the main areas of the downtown Kumasi and involved signs, drumming and horns, and Tess on a megaphone! Fun was had by all, as well as an opportunity to educate the community on the rights of children and the rights of women workers to respect.

Here are a couple more pictures of the march:




Brong Ahafo
Submitted by Caitlin McGuire

Many students learn better through hands on activities. Due to a lack of vocabulary, deaf students can understand concepts easier through demonstrations and practical experiences. The goal of the school farm is to provide practical work for students that will directly correlate to theory classes given at the junior high school level.

All term the students have been hard at work. They have successfully created a nursery in which they germinated cabbage. The students cleared the land and prepared beds for their crops. The students have been watering and weeding the baby carrots and onions. We also planted okra and groundnuts, in which we continue to battle away stubborn grasshoppers. Recently the students transferred the cabbage from the nursery, which with the help of mulch is off to a great start. In the future we hope to invite agricultural volunteers to give presentations of organic fertilizers and natural pesticides.

This holiday break from school I have hired four students to care for the farm. One boy in particular has been abandoned by his parents, so he is forced to reside at the school every vacation. A deaf couple at the school are now providing for him. With some extra funding from my PCPP grant I will be able to pay him for his farm work, so that he can have money to buy school supplies for next term. He will be working alongside two deaf girls and another boy who live in town.

I have seen the students slowly start to realize the value in growing your own crops. There cooperation amongst one another is inspirational. I have this image ingrained in my head of a group of junior high school girls carrying a huge pile of mulch with raking sticks going in all different directions. After much struggle they were able to move the great heap as they all collapsed laughing together victoriously.



Eastern
Submitted by Kyndra Eide

Since I have arrived in Ghana to start my service as an agriculture volunteer I have wanted to start a school garden. After speaking with several PCVs who have participated in this project, I felt that it would be a great way to integrate and get to know my local school, despite what might go wrong; many volunteers felt it to be a waste of time and that the students don't usually take responsibility, causing it to fade away. About 6 months into my service I decided to go for it, so I began working with the JSS science students in my community.

I arrived at the primary/JSS school to choruses of "blafono" and “obruni” which alerted the entire school that a white lady had come. Most students kept their distance but a brave few came up to touch my arm or say “good morning". One JSS girl even offered to take my bag and lead me to the staff room to great the headmaster. After a short conversation about why I am in town and what I would like to do at the school, I was whisked away by the only science teacher to watch as she delivered the days lesson to the Form 2 students (equivalent to 7th grade). She started by reviewing the biology of plants and then let them work together to draw the anatomy of a flower. This was the first time I got to walk around and talk to the students, ask them questions and answer some of theirs.

As we walked back to the staff room after class I asked more seriously if they would like to start a school garden. The teacher was so grateful that I wanted to help that she went straight to the headmaster and asked for land at the back of the school to start on. Only two weeks later, a once garbage dump for the school had been turned into a cleared dirt area just waiting to become a garden. One bed had already been raised as an example for the students to make their own. As classes began for the day a stream of Form 3 (8th grade) students came out to the garden to start their work. All we had was a hoe, a couple of cutlasses, and some sticks, but I guess that’s all you really need because an hour later two more beds were raised. This was a wonderful thing to watch happen as you could see the natural leaders take command of the situation. These were different leaders from in the classroom, so seeing the different types of learners getting a chance to shine was great.

There was one boy that really got into it. He was working up a sweat as his fellow students just looked on. I asked the other kids to follow suit and start working but after 5 seconds of acting like they were participating they went back to watching. There was, however, a group of about 5 girls that made a game of picking up the trash that was in the soil. They would all pick trash up with the sticks and toss it into a bucket, when they made it they jumped and celebrated. The whole time I was astonished that none of them got a bit dirty, which is even more impressive when you consider their pressed white uniforms!

The seed was sown a week later after all the beds had been completed. Lettuce, hot peppers, sweet peppers, onion, watermelon, cucumber, carrot, and tomato were all planted. Although it was getting to be the end of the term and the end of the growing season, I was promised that the students that live nearby and those who attend summer classes would take care of the garden. I have returned to the garden many times and each time I am impressed once again at what a little push in the right direction and some seeds can do.

Tuesday, 10 July 2012

Meet Your Reps!

GYD Ghana is very excited about the upcoming year! We have some wonderful projects planned and as always, we are ready to support YOU in any GYD-related projects you want to do in your community!

The regional representatives and position holders for GYD are as follows:

Lizzy Lyons- Northern Rep / President
Kevin Nascimento- Western Rep / Scholarships Coordinator
Sarah Wein- Upper West Rep / Scholarships Coordinator
Kate Stalter- Central Rep / Fundraising & Treasurer
Melissa Obenchain- Upper East Rep / GYDLines
Caitlin McGuire- Brong Ahafo Rep / GYDLines
Stephen Hall- Ashanti Rep / Take Our Daughter To Work Day (TODTWD) Coordinator
Andie Yost- Eastern Rep / Women's Book Coordinator
Lindsey Hanson- Greater Accra Rep / Training
Lauren Neubauer- Volta Rep / Child Trafficking and Human Rights Coordinator




Drop us a line!

GYD wants to hear your voice: how have you supported the mission of GYD in your communities?

Submit any stories, pictures, articles, videos (ANYTHING!) from projects or events to your regional rep by the LAST WEEK of every month. 

Every month the GYDLines blog will post GYD projects 
from each region- share your story with us!

Sunday, 1 July 2012

Creative Small Grants




Thanks to GYD small grants, I was able to start a vocational program at State School for the Deaf, Batik! The past term has been filled with many experiments, a few mistakes, and a lot of learning. Students from Primary 6; JHS 1, 2, and 3 have been coming in two days each week to learn about and practice the batik making process.

Currently they are trying their hand at stamp making, learning different ways to apply the wax design, and how to mix chemicals for the dying process. You may have seen or purchased some of our design at the All Volunteer Conference in Bunso. Our next batch is promised to the staff here at State Deaf, but you should feel free to call me with personal orders or ideas for a new design.
We also welcome visitors to the campus to watch the process and design some of their own batik. Thanks again to GYD for helping make this possible with the small fund grant you donated to my school. We are having a blast and learning a ton!

Monday, 19 March 2012

Witchcraft: A Lesson By Emmaline Repp


What does it mean for a society to believe in witchcraft in the 21st Century; and not just some superstitious tic, but a deep-seeded belief that (for those who commit and bear witness) justifies, completely, countless assaults and murders?

The reality of living in Ghana, a country with at least 6 witch camps in the Northern regions and uncontrolled brutality against accused victims, is still something I find shocking. Though kept relatively quiet, it is a truth I’ve struggled to come to terms with for the better part of two years.

Many people, people I know and respect; well-educated people who know more about international politics that I do; Ghanaians I consider close friends tell me stories of witchcraft – stories they whole-heartedly believe. At night, there are witches in the trees; witches steal human souls and hide them in animal sacrifices; witches kill and eat people, make their children witches through food.

Joke as they may, laughing at my incredulous looks, it isn’t really a joke – their unforgiving, often strong reactions to my inquiries tell me that this is a real threat for them; death by beating, poisoning, (in one case in Accra, burning) and banishment are all seen as necessary. It’s all so perpendicular to what I’ve come to know about Ghana, it doesn’t seem real even now. The ease of accusation, the lack of representation, the test and trial, the punishment – it all seems to happen so fast.

So I started asking questions, seeking to probe the belly of the beast, to begin to understand such a dark undercurrent in a culture I consider myself very much a part of. I wanted to talk about the complexities of such beliefs within a society that touts a culture of ju-ju men (their billboards litter the highways). We all see at least one witch movie on the long, TV-equipped trips, but do people really believe in it? I wanted to know more. What I found created only more questions (and a sense of urgency that something needs to change).

“If witches and magic are bad, why is a ju-ju man different? He’s using magic to find magic, isn’t he? Isn’t he a witch, too?” No, they told me, that’s different; plus, a ju-ju man never lies. “Never?” Never. Well, that would certainly explain why some women are devastated to find out they’re witches – they strongly believe in the myths, too, in the power of the ju-ju. 

It all sounded so complicated, so contradictory – Witches can’t see each other, but a community of witches exist that must make blood sacrifices to their Witch King; witches can only affect and curse their own households, but a stranger can level the accusation against a witch; different levels of witchcraft exist, but one can’t tell the difference unless by special circumstance. All of it involves ju-ju.

“What if it’s just jealousy or hatred? People are mean-spirited sometimes.” Oh, they agreed, if it was a natural hatred, the village would know the difference – the ju-ju magic would see. Yes, but it all depends on one man, one ritual, I wanted say; sometimes small incidences like a birth defect, or being unable to balance water on one’s head is considered proof enough. “What if he’s wrong? What if it’s a lie or a misunderstanding? This happened in America a long time ago; people lied.”  He isn’t wrong; there’s no lie. They exist.

In a world where witchcraft exists, there can be no room for failure or mistaken identity; doubt throws the entire belief into the question. It is a dangerous world to live in. In extracting the confession of a witch, it doesn’t matter the circumstances of the answer – the threats or steps taken to get there – it only matters the confession itself. Sometimes there are trials, but sometimes the confession is proof enough; as my Ghanaian friends told me, there will always be a confession if there is a witch. No confession: no witch, no problem.

Of course, that’s not always the case. In some children born with physical defects, the proof is obvious – no trial or ju-ju necessary. If not banished, these children are certainly punished and often abused. I met one such girl at the Gbeogo School for the Deaf. Born with her tongue attached to the roof of her mouth her father, suspecting her of being a witch, cut most of it out with a machete. In fact, her face is littered with machete scars, cigarette burns mark her body and, until her parents died, the school feared for her life every time she returned home.

How many other cases like hers occur? Not to mention accidents and unexplained medical afflictions. It stands to reason that a woman accidentally serving spoiled food is open to accusations; or if a child visiting his aunt gets some unknown infection, she is likely without protection – vulnerable to a pointed finger and banishment from home. It can happen without warning and if the ju-ju proves her guilt, she could lose her life. It’s the lucky ones who find themselves in witch camps.

Not only women and children are accused, sometimes men are too, but it seems more likely for a man to be proceeding over the ju-ju than at its mercy. Women, having more contact with children and the duty to prepare food can more easily pass it along. Because of this separation, because a father doesn’t deal in cooking (and witchcraft is often passed through food), it is women and children that are most vulnerable.
It is the aim of Ghana to abolish witch camps, but in communities so strongly rooted in tradition and so far removed from the influence of Ghana’s modern government, one suspects the answer will not be so easy. 

With no government run rehabilitation centres, no safe houses or refugee camps, local witch camps – controlled by the same mystic beliefs and presided over by ju-ju chiefs – are the only options for safety. Removed from their towns, many believe in the neutralising ju-ju of such sacred places and fear leaving them because they truly believe they have bad magic. The ju-ju men have spoken; they have no other choices in the matter.

Though the mystical aspect of this both fascinates and infuriates me, it is the human part that makes it so hard to accept. The stigma against witches, the belief in them is so strong, that it cripples the most vulnerable, especially the children – many of them find no reprieve. In this they have no option but to forfeit their right to education, to a better life. The young and elderly, alike, experience such abuse, both immediately (physically) and as time progresses (mentally); it must be terrifying and heartbreaking for them. The amount of trauma they endure, the guilt and confusion associated with actually believing in their fate (or their denial of it), must leave them with such sadness. I am sure PTSD and depression exist in excess in camps such as Gambaga in the North. To be forced into exile, unable to defend oneself, and survive the way these men , women and children have is about as brave and strong an act as one I can think of, but they desperately need a voice.  And though discretion and graceful acceptance are necessary in the Peace Corps, these victims need desperately to not be ignored.

Not rooted in just traditional beliefs, but religions too, it’s hard to control or stop such fervour. The relatively shallow reach of the law, the secretive nature of such beliefs and trials make them even harder to control and influence. In Northern regions like the Upper East, a lack of widespread education works against a system meant to protect its people. With only a handful of NGOs and the limited reach of government, it’s likely the only true solution will be outside pressure on Ghana’s seemingly lax stance on such abuses.

Watching these things happen from the perspective of a long history in the same mistakes has been difficult for me (and many volunteers). The need to write about it, to acknowledge it, and offer a voice against something so quietly accepted locally has existed in me for quite some time. Sometimes finding the balance between a misguided local belief and one’s own heart is the hardest battle of service; it often seems contradictory, especially when human rights are involved. After hearing of two local stories, I decided to respectfully break my silence on the issue. As has always been my way, I wanted to open the discussion with Americans and Ghanaians alike.

More importantly, I’ve come to realize that sometimes the path of quiet acceptance is the wrong one; sometimes the largest lesson in a Peace Corps experience is coming to accept and face the truth of the world around you – a world you come to love in all of its parts, even the ugly and the difficult – and bring it into the light. It is the only way forward, after all, and I have faith in Ghana.

I would like to thank Lauren Corke and Dawn Rostad for sharing their stories with me and allowing me to use them in this article.

Witchcraft Beliefs in the Upper East


*It’s spread through feeding, not birth
*it’s harder for men to spread witchcraft because they don’t feed the children – there are less male witches
*There is a different balance in the blood, which can be tested
* They cannot see each other as witches, so it is harder to affect a different household
* There are witches who confess
* They live in trees; witchcraft is only done at night
* They can fly
* There is a society among witches with a witch king who demands the sacrifice of a loved one
* Witches don’t just kill, sometimes they make a person act out of character
* It is an old traditional belief, though Christianity has reinforced it
* Punishment depends on the level of witchcraft; both witches and ju-ju men can do good and bad
* If it’s natural hatred, a society will know
* A trial is by ju-ju, not law (which is actually illegal in the Constitution)
* Witches eat humans; they change a person into an animal, sacrifice the animal at gatherings (killing the spirit of the person) and eat the animal. The body of the stolen soul will die shortly after.
* Witches do not have souls
* After something happens, a witch will be revealed depending on the family
* The spirit of a village will protect from witchcraft; or it won’t
* It’s a gene – mothers can choose among their children to pass it along; the chosen child may not know (it depends on the relationship)
* It’s a gift given to a favourite child
* Some of the chosen refuse to use their magic for evil, but they still have the witch spirit
* In the UE they live in their communities,  unless something bad happens
* The Ju-ju man is always right, but it depends on circumstances
* Witches posses people to influence their actions
* You cannot tell the difference between a normal person and a witch unless under special circumstances
* Ju-ju men never lie
* Ju-ju men are also not corrupt; they do not demand anything special to ensure a certain result
* Depending on the spirit, a ju-ju man can also shape shift like a witch
* Witches are only banished in the North
* If the witches are children, depending on the spirit, the child is punished accordingly (including death)
*If you go against the wishes or warnings of the ju-ju and your acts are unnatural, you are a witch and punished – even children.
* If it’s a natural death, it’s find, but every death is consulted to authenticate its reason; there is no rush to bury the dead, traditional homes consult ju-ju, Christians will bury their dead, but over time a person will confess to having a hand in the death if need be.
* If you kill innocents, the spirit cannot sleep and you will confess to the crime. No confession: no witch

Further Reading:

Saturday, 10 March 2012

Kpando Football Tournament

On December 8th and 9th I held a PEPFAR event in Bame, a village near Kpando in the Volta region.  The event was a  football tournament including the villages of Fesi, Bame, and Dzewoe (all near Kpando).  Despite the standard hiccups; testing nurses showing up four hours late, one football team briefly refusing to play because they didn’t get paid, and a team not showing up we were able to hold a successful event. 
Peace Corps volunteers Tricia Rasmussen, TK Mangan, and Michael Shoup lent a helping hand. Tricia added valuable health expertise, TK was an invaluable score keeper, and Shoup kept the sex education interesting.  I partnered with a local organization named UNiTED that specializes in health education outreach in Kpando.   American and German volunteers working at UNiTED helped as well.
The football tournament consisted of three games over two days.  We held two different sessions in which we talked about HIV/AIDS, STI’s, sex education, and also held hand washing sessions for the children.  We tested over 240 people for HIV and all people found positive are currently receiving counseling and treatment.  Additionally we took blood pressure of around 250 people and discussed hypertension and ways to combat it.  Around one hundred people had their blood sugar tested. 
I encourage every PCV to do a PEPFAR event.  The hassles are well worth rewards.  People found positive can then receive the treatment and support they need.  Additionally you have the opportunity to teach people how to make good decisions with their health and ask questions about what they do not understand. 

- Chris Massie, PCV

Emma's Cartoon