A great wealth of names
The range of first names in Benin is extremely rich. In addition to Christian or Muslim first names, some of which are very old and now only used in Africa (such as Clotaire, Guenièvre or Guillemette), there is also a traditional middle name. It may be specific to the ethnic group or reveal a particularity of the birth. For example, the first-born of twins is almost systematically named Zinsou and the second Sagbo.
Facial scarification
In addition to first names, ethnic groups are also distinguished by a variety of clothing and body ornaments, the most striking of which are facial scarifications. There is a multitude of these, varying within each group and according to initiation rites, particularly voodoo. From a simple cut on the cheek to impressive parallel estafilades running from the top of the skull to the chin, scarification is a means of social recognition for initiates. You don't have to go deep into the bush to see them. Former president Mathieu Kérékou, a native of the North, had his face marked by fine parallel scars below the eyes.
Educational attainment lags behind
Before independence, Dahomey was home to a large number of executives working for the French colonial administration, and for a long time had the reputation of being "the Latin Quarter" of Africa, to use the expression of philosopher Emmanuel Mounier. Today, Benin boasts highly competent executives in various international organizations, but the general level of education is not brilliant. In rural areas, girls rarely attend school. And when children do go to school, the dropout rate is extremely high: 6 out of 10 children go on to secondary school, and only two of them complete it! The other problem is the size of the workforce. On the teachers' side, qualified staff and quality infrastructure are in short supply, and on the pupils' side, the numbers are overflowing: almost half of Benin's population is under 15! As a result, the average school-leaving age is 14, and the literacy rate stands at just 45.8% of the population (56.9% of men and 35% of women).
Education system. General middle schools and high schools cover almost the entire country. Most are state-owned, but there are also a number of private and denominational educational establishments. The National University of Benin, not to be confused with the University of Benin in Togo, is located in Abomey-Calavi, on the outskirts of Cotonou. The university was originally set aside to dampen student protests. It is the only public institution of higher education in Benin, with a student body of no more than ten thousand. At the time of the revolution, a large number of scholarship-holders went to Eastern European countries for higher education, but with the fall of the Berlin Wall and the collapse of the USSR, this route was closed.
Housing, from concession to private property
In the days of the Abomey kingdom, housing was governed by the concession, the right granted by the chief of the land to settle on a plot of land. In principle, the land belonged to no one. There was only a right of use. Especially in savannah areas, no one could occupy a plot of land without customary authorization. The chief of the land, generally from the lineage of the first arrivals to clear the land, was responsible for its allocation. Any new settlement required the agreement of the local genies, and the construction of a hut was often accompanied by an offering. The concession then became the dwelling unit comprising one or more huts, where the extended family - grandparents, brothers, children, various wives in polygamous societies - lived, as well as the space reserved for the kitchen, awnings to shelter from the sun, etc. And it was also the place where the family lived, the place where the children lived. It was also the place where animals were sheltered. In the city, the plot was smaller and adapted to urban conditions. In today's modern world, land is traded for cash, except in wetlands, which remain the property of the State.
Low life expectancy
Life expectancy at birth, which was 36 years in 1960, has since made good progress but remains at a fairly low level: 63 years (in 2024): 61.1 years for men and 65 years for women. Similarly, the infant mortality rate is improving, but remains at a high level since it has been estimated at 52.9 ‰ in 2024. Water sanitation appears paramount, particularly access to drinking water in rural areas. For the statistics are formal. Water-borne diseases account for over 50% of all illnesses.
However, as in many African countries, malaria remains the leading cause of death, particularly among children under five. And, not encouragingly, a very large proportion of Benin's population attribute malaria to excessive oil consumption, prolonged exposure to the sun and witchcraft.
The AIDS virus is another cause for concern. After a sharp rise from 0.3% in 1990 to 4.1% in 2001, the prevalence rate fell back to 0.8% according to the latest figures provided at the end of 2023. However, this progress is uneven, as the rate continues to climb and can reach 10% in certain regions where there are significant population movements.
Excision is still practised, particularly in the north, by the Bariba, Peuls, Wama and Dendi, as well as the Yoruba and Nagos. On the other hand, excision is not a tradition in the south of the country.
Finally, traditional medicine, which relies mainly on phytotherapy, still has a bright future ahead of it, as public health services are largely deficient. On average, there is 1 doctor and 1 midwife for every 10,000 inhabitants.
Morals and society facts
Ethnic groups, lineages, families, initiation rites: as is often the case in Africa, Beninese customs are very different from those we know in the West.
Structure of society. According to African journalist Bernard Nantet, the strong solidarity observed in African societies is linked to their highly structured ethnic, lineage and clan organization. An ethnic group is a human group with a common cultural heritage, including language, culture and history, but not necessarily united by a common authority. The origin of an ethnic group refers to a mythical ancestor. In Africa, filiation is transmitted, depending on the ethnic group, either through the mother or the father. Within an ethnic group, the lineage is made up of a large family whose kinship goes back several generations to a single ancestor, and whose members are bound by an obligation of solidarity. Finally, the clan is the group of individuals who refer to a political or religious personality and perpetuate its specificity.
The family. It didn't come easily, but after several years of procrastination, in June 2004, members of parliament adopted a new family code which, while going against long-standing traditions, recognizes equal rights for men and women. Polygamy is now prohibited by law. In addition, daughters can inherit the property of their deceased parents, just as the surviving spouse (male or female) has the right to inherit the property of his or her deceased spouse. Finally, a married woman has the right to keep her maiden name, and natural children enjoy the same rights as legitimate children. Not all these provisions are applied to the letter, however, as customary marriage remains a possibility for Muslims to be polygamous.
Levirate marriage is a widespread practice in West Africa, whereby a widow is given as wife to one of her deceased husband's brothers. This custom, which aims to prevent the widow from leaving the family by contracting another marriage, and thus having children outside her deceased husband's family, has been prohibited since the adoption of the new family code in 2004.
Initiatory rites. Some ethnic groups, such as the Betammaribè (Somba) in the Atacora region, divide their society into age groups. At puberty, young people are initiated into traditions according to well-established rites. Only after this initiation are they considered adults in their own right, with their own rights and obligations. The Diffoni, which takes place every four years, is the initiation rite for boys. Each young boy is assigned a counselor, who is responsible for his sexual education. The Diffoni comprises several stages, including a journey from the site of the earth genie to the sacred forest. During this passage ceremony, the young boys are beaten up. The marks and scars that remain attest to their courage and ability to become men. Four years later, at the new Diffoni ceremony, these young initiates receive the attributes of hunters: a hat with buffalo horns, copper earrings and weapons. The Dikuntiri, the initiation rite for young girls, precedes the Diffoni. They also have an advisor, but the rite is shorter. Once initiated, young women are allowed to wear antelope-horned hats and live with their husbands, who are often given to them at an early age.
