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By Mariame Maiga

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Extra resources for Gender, AIDS and Food Security: Culture and Vulnerability in Rural Cote D'ivoire (Awlae)

Sample text

However, in spite of their importance in Agni culture, as expressed through their decision-making power in the traditional political arena and their protective power in the cultural and ecological context, in everyday life women experience the weight of gender ideology within their households and have to play down their power. This is illustrated by the traditional Agni houses, which consisted of separated spaces for men and women. According to this design, women do not share the same space with men, regardless of their ‘supposed power’ derived from the matrilineal system.

From local people’s perspective, disrespect of cultural norms could be one of the reasons for the 10 Among these migrants, Ghanese and other local ethnic groups who belong to the Akan group (Baoulé, Attié, Abbey …) share the same cultural roots and kinship system with the native Agni, as they all originally came from Ghana. In this study, when I talk about patrilinearity as the kinship system of migrants, I consider the bulk of the migrants in the village who came from Burkina Faso, Mali, Guinea, Niger and Nigeria.

The district is situated at the border of Ghana. Abengourou is the central location for the Agni people. In the Agni language, Abengourou means ‘I don’t want trouble’. org/wiki/Abengourou). 8% (EIS, 2005). According to Perrot (1981: 307), the Agni ethnic groups belong to the larger Akan ethnic groups, who have migrated from Ghana to Côte d’Ivoire around 1715. 7 The regions where the PEPFAR-ANADER AIDS programme is implemented are: Bas-Sassandra (San Pedro), Lagunes (Dabou), Indenié (Abengourou), Zanzan (Tanda), Haut-Sassandra (Daloa), and Fromager (Gagnoa).

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