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Background Utilization of modern contraceptives is still low in low-and middle-income countries, although fertility and population growth rates are high. In Senegal, modern contraceptive utilization is low, with few studies focusing on its associated factors. This study examined modern contraceptive use and its associated factors among married women in Senegal. Methods Data from the 2017 Continuous Demographic and Health Survey (C-DHS) on 11,394 married women was analysed. We examined the associations between the demographic and socioeconomic characteristics of women and their partners and modern contraceptive use using multilevel logistic regression models. Adjusted odds ratios with 95% confidence intervals (CI) were estimated. Results The utilization of modern contraceptives among married women was 26.3%. Individual level factors associated with modern contraceptive use were women’s age (45–49 years-aOR = 0.44, 0.30–0.63), women’s educational level (higher-aOR = 1.88, 1.28–2.76) husband’s educational level (higher-aOR = 1.43, 1.10–1.85)), number of living children (5 or more children-aOR = 33.14, 19.20–57.22), ideal number of children (2 children-aOR = 1.95, 1.13–3.35), desire to have more children (wants no more-aOR = 2.46, 2.06–2.94), ethnicity (Diola-aOR = 0.70, 0.50–0.99), media exposure (yes-aOR = 1.44, 1.16–1.79)), wealth index (richer-aOR = 1.31, 1.03–1.67) and decision making power of women (decision making two-aOR = 1.20, 1.02–1.41). Whereas, region (Matam-aOR = 0.35, 0.23–0.53), place of residence (rural-aOR = 0.76, 0.63–0.93), community literacy level (high-aOR = 1.31, 1.01–1.71) and community knowledge level of modern contraceptives (high-aOR = 1.37, 1.13–1.67) were found as significant community level factors. Conclusions The findings indicate that both individual and community level factors are significantly associated with modern contraceptive use among married women in Senegal. Interventions should focus on enhancing literacy levels of women, their husbands and communities. Furthermore, strengthening awareness and attitude towards family planning should be given priority, especially in rural areas and regions with low resources.

Thejali--a member of a hereditary group of Mandinka professional performers--is a charismatic but contradictory figure. He is at once the repository of his people's history, the voice of contemporary political authority, the inspiration for African American dreams of an African homeland, and the chief entertainment for the burgeoning transnational tourist industry. Numerous journalists, scholars, politicians, and culture aficionados have tried to pin him down. This book shows how the jali's talents at performance make him a genius at representation--the ideal figure to tell us about the \"Africa\" that the world imagines, which is always a thing of illusion, magic, and contradiction. Africa often enters the global imagination through news accounts of ethnic war, famine, and despotic political regimes. Those interested in countering such dystopic images--be they cultural nationalists in the African diaspora or connoisseurs of \"global culture\"--often found their representations of an emancipatory Africa on an enthusiasm for West African popular culture and performance arts. Based on extensive field research in The Gambia and focusing on the figure of the jali, Performing Africa interrogates these representations together with their cultural and political implications. It explores how Africa is produced, circulated, and consumed through performance and how encounters through performance create the place of Africa in the world. Innovative and discerning, Performing Africa is a provocative contribution to debates over cultural nationalism and the construction of identity and history in Africa and elsewhere.

Souvent classés dans le domaine de la poésie ou du folklore, les chants constituent pourtant des sources historiques, des objets de recherche pour retracer l’histoire ou la mémoire d’une communauté. C’est dans cette perspective que s’inscrit cet article dont l’objectif est de retracer l’histoire des terroirs des villages joola en passant en revue notamment les travaux de Louis-Vincent Thomas (1958-1959) et de Christian Roche (1985). Il s’agit d’une contribution à l’anthropologie historique dans le but d’appréhender les rapports entre mémoire et histoire. Often classified in the field of poetry or folklore, songs nevertheless constitute historical sources, objects of research to trace the history or memory of community. The purpose of this article is to trace the history of the terroirs of the Joola villages by reviewing, in particular, the works of Louis-Vincent Thomas (1958-1959) and Christian Roche (1985). This contribution to historical anthropology aims to understand the relationship between memory and history.

Balanites aegyptiaca (L.) Delile is a species of tropical flora for which the variety aegyptiaca is adapted to Sahelian climate. The species is among those chosen for the restoration of Sahelian ecosystems in the context of the pan-African reforestation project, the Great Green Wall for the Sahara and Sahel Initiative (GGW). This study redefines the distribution range and its ecology and studies its uses in the Ferlo region in the north of Senegal using surveys carried out among the local population. The eco-geographical study shows that the species occupies several Sahel-Saharan regions of Africa and the Middle East. With broad ecological amplitude, it is very resistant to drought and relatively indifferent to the type of soil. Results of the ethno-botanical survey show that local people in the Ferlo region have a wealth of knowledge and expertise on B. aegyptiaca. These surveys also revealed the extent to which local populations rely on the tree for food, fodder, construction and medicine. The fruit and wood are the most highly prized parts of the tree, with the greatest use of the fruit in people's diets. In medicinal terms, B. aegyptiaca is used to treat several affections. Marketing the fruits could be of socioeconomic interest for local people, and in particular, for women. This study is particularly opportune since B. aegyptiaca var. aegyptiaca is currently being planted in large numbers within the Great Green Wall for the Sahara and the Sahel Initiative (GGW). It also provides information that could help in better management of this natural resource, adapted both to the hostile Sahelian climate and of great use to Mankind. Balanites aegyptiaca (L.) Delile : distribution géographique et connaissances ethnobotaniques des populations locales du Ferlo (nord Sénégal). Balanites aegyptiaca (L.) Delile est une espèce de la flore tropicale dont la variété aegyptiaca est adaptée aux climats sahéliens. Elle figure parmi les essences choisies pour la restauration des écosystèmes sahéliens dans le contexte du projet de reforestation panafricaine de la Grande Muraille Verte (GMV). Cette étude redéfinit les aires de répartition et son écologie et étudie ses usages dans la zone du Ferlo au nord Sénégal à travers des enquêtes menées auprès des populations. L'étude éco-géographique montre que l'espèce occupe plusieurs régions sahélo-sahariennes d'Afrique et du Moyen Orient. De large amplitude écologique, elle est très résistante à la sècheresse et relativement indifférente au type de sol. Les résultats de l'enquête ethnobotanique montrent que les populations du Ferlo disposent d'un ensemble de connaissances et de savoir-faire concernant B. aegyptiaca. Ces enquêtes ont mis en évidence une grande utilisation de l'arbre par les populations locales à des fins alimentaires, fourragères et pour la construction. Le fruit et le bois sont les parties les plus prisées de l'arbre. Sur le plan médicinal, B. aegyptiaca est utilisée pour soigner plusieurs affections. La commercialisation des fruits pourrait présenter un intérêt socio-économique pour les populations, notamment pour les femmes. Cette étude est particulièrement opportune puisque B. aegyptiaca var. aegyptiaca est actuellement plantée massivement au sein de la Grande Muraille Verte (GMV). Elle fournit des informations qui pourraient participer à une meilleure gestion de cette ressource naturelle, à la fois adaptée au climat hostile sahélien tout en étant d'une grande utilité pour l'Homme. Mots-clés. Phytoécologie, ethnobotanique, arbre à buts multiples, reconstitution forestière, Sénégal. 504 Biotechnol. Agron. Soc. Environ. 2014 18(4), 503-511 Sagna M.B., Niang K.S., Guisse A. et al.

This article considers two revenants – a man and a ghost – who haunt the Fann Psychiatric Clinic in Dakar, Senegal. Following Derrida's assertion that haunting is historical, I take seriously the concept of haunting and insist upon its relevance to anthropological inquiry. As a mode of storytelling that comes from a particular way of apprehending the world, I argue that anthropology might give credence to specters as social figures and assign ethnography the task of chasing after ghosts, not simply for the poetic spaces they may open up but out of a concern for justice and responsibility in the past, present, and future. My own ethnographic encounter with the two revenants described here has generated questions about the often taken-for-granted equivalence of the real and the true. Likewise, it has encouraged me to interrogate the unpredictable (and oftentimes uneasy) cohabitation of memory and history, both within the Fann Clinic and beyond.

In this article, I call for enlarging the conceptual terrain for viewing local biological expressions of illness. To date, a specific DNA sequence pattern, called “the Senegalese sickle cell haplotype,” has enjoyed extraordinary purchase on explanations for why Senegalese people may live with a “milder” form of sickle cell anemia when compared with other African populations. I argue, however, that “mild sickle cell” in Senegal emerges as a lived construct through a constitutive bond of biology, economy, and kinship. I show how patients’ enactments of biological difference are situated within larger informal economies and North–South donor priorities for health. In the absence of state funding to address patients’ needs, Senegalese sicklers create networks of care, health, and normalcy by drawing on Wolof idioms of “shared blood” that come to life in ways beyond metaphor. Their biosocial kinships result in therapeutic economies that restructure valuations of sickle cell despite serious medical constraints in this global context.

This article explores why, despite its diminished popularity, Afro-Cuban music remains among the most performed musics in Senegalese music clubs. Since the Second World War, many Senegalese have associated Afro-Cuban music with cosmopolitanism and modernity. In particular, Senegalese who came of age during the Independence era associate Latin music with a new model of sociability that emphasized ‘correct’ behaviour – elegant attire and self-discipline. Participating in an emerging ‘café society’ was especially important. The rise of m'balax music in the late 1970s, deemed more culturally ‘authentic’ by a younger generation coming into its own, challenged many of the values associated with Senegalese salsa. As an enlarged Senegalese public embraced m'balax, the older generation stopped going out to Dakar's nightclubs where they felt increasingly uncomfortable. However, the model of sociability this generation has championed calls for public displays of distinction and refinement. In fin-de-siècle Dakar, a number of venues emerged where Afro-Cuban music is played and powerful older Dakarois congregate, even if less frequently than formally. This article describes these venues and documents their patrons and the performances that take place there. Cet article explore pourquoi la musique afrocubaine, malgré sa baisse de popularité, reste l'une des musiques les plus jouées dans les clubs de musique sénégalais. Depuis la seconde guerre mondiale, de nombreux Sénégalais associent la musique afrocubaine au cosmopolitanisme et à la modernité. En particulier, les Sénégalais qui ont atteint leur majorité pendant la période de l'Indépendance associent la musique latine à un nouveau modèle de sociabilité qui mettait l'accent sur le «bon» comportement (tenue élégante et autodiscipline). Il était particulièrement important de participer à une «café society» émergente. L'essor de la musique m'balax à la fin des années 1970, considérée plus «authentique» culturellement par une jeune génération en devenir, a remis en cause beaucoup des valeurs associées à la salsa sénégalaise. Sous l'effet de la popularité croissante du m'balax au Sénégal, la génération plus ancienne a cessé d'aller dans les clubs de Dakar, s'y sentant de moins en moins à l'aise. Cependant, le modèle de sociabilité prôné par cette génération exige de faire montre de distinction et de raffinement en public. Le Dakar de cette fin de siècle a vu émerger des lieux où l'on joue de la musique afrocubaine et où les Dakarois de pouvoir plus âgés se rassemblent, même si plus rarement que d'avant. Cet article décrit ces lieux, leur clientèle et la musique qui s'y joue.

This article explores the ways in which French colonial authorities met the life and death challenge represented by the re-emergence of yellow fever epidemics in Saint-Louis-du-Sénégal at a time when physicians knew very little about the etiology, diagnosis, transmission and treatment of most infectious and parasitic diseases. The discussion focuses on changing strategies and policies designed to address yellow fever threats, the attitudes and priorities of the authorities, the limits of ‘colonial medicine’ and the responses of people affected by sanitary measures. The article argues that because of the ignorance of the etiology and epidemiology of yellow fever, policies were misdirected and did not achieve their primary goals. Even after the introduction of germ theory, the gap between medical thinking and practice persisted for another decade. The African urban working class and underclass were the first victims of this state of affairs. The article also examines the conflict between the interests of public health, commerce and privacy rights.

This article examines three social contexts of the production and exchange of craft objects in Senegal. In each context, the extent to which the production of craft items is visible or invisible varies, and these variations in turn affect the ways in which value is construed. These examples are understood as different 'regimes of value' (Appadurai), in whose constitution the production of craft objects, whether this is visible or invisible, plays a crucial role. The argument is that the concept of 'regime of value' needs to address more than simply the 'flow' of commodities, and must have regard for the organization of the relations between production, distribution, and consumption of craft objects. The article also frames these West African examples within a broader argument about the importance of the concept of production in order to redress the over-reliance of contemporary social theories on notions of consumption. / L'auteur étudie trois contextes sociaux de production et d'échange d'objets artisanaux au Sénégal. Dans chacun de ces contextes, la production des articles est plus ou moins visible ou invisible et ces variations affectent la formation de leur valeur. Ces exemples s'entendent comme des « régimes de valeur » (selon Appadurai) différents, dont la constitution est très marquée par le caractère visible ou invisible de la production des objets artisanaux. L'argument de l'auteur est que le concept de « régime de valeur » ne doit pas se limiter au simple « flux » de marchandises mais doit aussi prendre en compte l'organisation des liens entre la production, la distribution et la consommation des objets artisanaux. Ces exemples issus de l'Afrique Occidentale sont resitués dans une argumentation plus large consacrée à l'importance du concept de production, afin de corriger l'importance excessive que les théories sociales contemporaines accordent à la notion de consommation.