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  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Eritrea: the North Korea of Afric<br />
<br />
With  an  average  income  per  person  of  only  300  dollars,  Eritrea  is  one  of  the  10 poorest  countries  in  the  world.    Its  population  depends  on  remittances  from  the large diaspora (of which the Eritrean government takes 2%) to meet its basic needs. The exchange rate on the black market makes it possible to get twice the amount of nafka, the local currency, than the official government issued rate would suggest.<br />
According  to  2013  estimates,  life  expectancy  is  61  years  for  men,  65.4  for  women.  Eritrea  ranks  181  out  of  187  in  the  UN-issued  human  development  index  which measures health, education, and living standards (2012).<br />
<br />
Total government spending on health in 2011: 17 dollars per person...<br />
The  head  of  state  since  independence  in  1993,  President  Issayas  Afeworki,  has centralized power into a government dictatorship.  The process of democratization, started   in   1997   with   the   adoption   of   a   new   constitution,   has   been   entirely abandoned. The  suppression  of  liberties  and  basic  human  rights  of  this  regime  is  astounding: only a single political party exists, the justice system is directly under the executive branch,  the  number  of  political  prisoners  is  increasing  regularly,  freedom  of  the press is nonexistent, arbitrary arrests are rampant, and habeas corpus is unheard of.  The image of the president is rarely seen but his presence is constantly felt.<br />
<br />
Just  like  in  North  Korea,  Eritrea  boasts  a  self-sufficient  political-economic  system but  fails  to  meet  the  most  basic  dietary  needs  of  its  population.    This  is  best symbolized by Asmara’s metal market, where all this is metallic is recycled. There is no room for waste. <br />
<br />
In  2010,  Eritrea  received  a  total  of  121  million  euros  in  official  development assistance. In November 2011, Eritrea decided to put an end to this foreign aid. The government force
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Asmara is the capital of Eritrea, and became an Art Deco laboratory during the 1930s, rationalism, Novecento, neo-Classicism, neo-Baroque and monumentalism are among the varied avant-garde styles that still can be seen there, the result today is hundreds of aging, sherbet-colored buildings that are still standing in the former italian quarter
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Asmara is the capital of Eritrea, and became an Art Deco laboratory during the 1930s, rationalism, Novecento, neo-Classicism, neo-Baroque and monumentalism are among the varied avant-garde styles that still can be seen there, the result today is hundreds of aging, sherbet-colored buildings that are still standing in the former italian quarter
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • Asmara is the capital of Eritrea, and became an Art Deco laboratory during the 1930s, rationalism, Novecento, neo-Classicism, neo-Baroque and monumentalism are among the varied avant-garde styles that still can be seen there, the result today is hundreds of aging, sherbet-colored buildings that are still standing in the former italian quarter
    ExPix_ Eritrea_the_North_Korea_of_Af...jpg
  • TOOTH FILING IN BALI<br />
<br />
 5am in a little village of south Bali, Indonesia. For two days the teens have prayed in a special place and are now ready for the tooth filing ceremony. The whole village combined the ceremony to reduce the high costs.<br />
 The girls and even the boys have a make up session. The young people are dressed in gorgeous clothing and big headdresses that are rented for the celebration. The atmosphere looks more like a movie set than a religious celebration.  Balinese tooth-filing is an ancient tradition that predates Hinduism's arrival on the island in the 5th century BCE. Ancient tradition meets now the modern techniques with metal braces that have invaded Asia for years now.  The teeth of gods and spirits are always pointed and long. They are likened to those of ferocious evils, wild animals, or dogs. It’s believed a Balinese may be denied entrance into heaven if the teeth are not filed because she might be mistaken for a wild creature.  The tooth filing ceremony starts in the temple with the mebyakala , a series of purification with holy water made by the big priest (pedanda’ ) ceremony to “cleanse” the teenagers before having their teeth filed   The aim of the ceremony is to symbolically “cut down” on the six negative traits that are inherent in humans (like the 7 sins in Christianity) : lust, greed, wrath, pride, jealousy, and intoxication.  Tooth filing is a rite of passage into adulthood. The teens bow in front their parents and thanks them for everything they’ve since they were born. It is a very sequence full of emotions.  The teens show respect to her parents in front of the whole family and many end in tears. The teens have to go thru the ceremony when a boy’s voice change or when the girls has her first menstruations.  Before the filing begins, the priest says superstitious sentences. A ruby ring that is believed to have huge power is used to protect the teen from the evil. The stone touches the teeth as the protection symbol
    ExPix_TOOTH_FILING_IN_BALI01.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • TOOTH FILING IN BALI<br />
<br />
 5am in a little village of south Bali, Indonesia. For two days the teens have prayed in a special place and are now ready for the tooth filing ceremony. The whole village combined the ceremony to reduce the high costs.<br />
 The girls and even the boys have a make up session. The young people are dressed in gorgeous clothing and big headdresses that are rented for the celebration. The atmosphere looks more like a movie set than a religious celebration.  Balinese tooth-filing is an ancient tradition that predates Hinduism's arrival on the island in the 5th century BCE. Ancient tradition meets now the modern techniques with metal braces that have invaded Asia for years now.  The teeth of gods and spirits are always pointed and long. They are likened to those of ferocious evils, wild animals, or dogs. It’s believed a Balinese may be denied entrance into heaven if the teeth are not filed because she might be mistaken for a wild creature.  The tooth filing ceremony starts in the temple with the mebyakala , a series of purification with holy water made by the big priest (pedanda’ ) ceremony to “cleanse” the teenagers before having their teeth filed   The aim of the ceremony is to symbolically “cut down” on the six negative traits that are inherent in humans (like the 7 sins in Christianity) : lust, greed, wrath, pride, jealousy, and intoxication.  Tooth filing is a rite of passage into adulthood. The teens bow in front their parents and thanks them for everything they’ve since they were born. It is a very sequence full of emotions.  The teens show respect to her parents in front of the whole family and many end in tears. The teens have to go thru the ceremony when a boy’s voice change or when the girls has her first menstruations.  Before the filing begins, the priest says superstitious sentences. A ruby ring that is believed to have huge power is used to protect the teen from the evil. The stone touches the teeth as the protection symbol
    ExPix_TOOTH_FILING_IN_BALI03.jpg
  • TOOTH FILING IN BALI<br />
<br />
 5am in a little village of south Bali, Indonesia. For two days the teens have prayed in a special place and are now ready for the tooth filing ceremony. The whole village combined the ceremony to reduce the high costs.<br />
 The girls and even the boys have a make up session. The young people are dressed in gorgeous clothing and big headdresses that are rented for the celebration. The atmosphere looks more like a movie set than a religious celebration.  Balinese tooth-filing is an ancient tradition that predates Hinduism's arrival on the island in the 5th century BCE. Ancient tradition meets now the modern techniques with metal braces that have invaded Asia for years now.  The teeth of gods and spirits are always pointed and long. They are likened to those of ferocious evils, wild animals, or dogs. It’s believed a Balinese may be denied entrance into heaven if the teeth are not filed because she might be mistaken for a wild creature.  The tooth filing ceremony starts in the temple with the mebyakala , a series of purification with holy water made by the big priest (pedanda’ ) ceremony to “cleanse” the teenagers before having their teeth filed   The aim of the ceremony is to symbolically “cut down” on the six negative traits that are inherent in humans (like the 7 sins in Christianity) : lust, greed, wrath, pride, jealousy, and intoxication.  Tooth filing is a rite of passage into adulthood. The teens bow in front their parents and thanks them for everything they’ve since they were born. It is a very sequence full of emotions.  The teens show respect to her parents in front of the whole family and many end in tears. The teens have to go thru the ceremony when a boy’s voice change or when the girls has her first menstruations.  Before the filing begins, the priest says superstitious sentences. A ruby ring that is believed to have huge power is used to protect the teen from the evil. The stone touches the teeth as the protection symbol
    ExPix_TOOTH_FILING_IN_BALI32.jpg
  • TOOTH FILING IN BALI<br />
<br />
 5am in a little village of south Bali, Indonesia. For two days the teens have prayed in a special place and are now ready for the tooth filing ceremony. The whole village combined the ceremony to reduce the high costs.<br />
 The girls and even the boys have a make up session. The young people are dressed in gorgeous clothing and big headdresses that are rented for the celebration. The atmosphere looks more like a movie set than a religious celebration.  Balinese tooth-filing is an ancient tradition that predates Hinduism's arrival on the island in the 5th century BCE. Ancient tradition meets now the modern techniques with metal braces that have invaded Asia for years now.  The teeth of gods and spirits are always pointed and long. They are likened to those of ferocious evils, wild animals, or dogs. It’s believed a Balinese may be denied entrance into heaven if the teeth are not filed because she might be mistaken for a wild creature.  The tooth filing ceremony starts in the temple with the mebyakala , a series of purification with holy water made by the big priest (pedanda’ ) ceremony to “cleanse” the teenagers before having their teeth filed   The aim of the ceremony is to symbolically “cut down” on the six negative traits that are inherent in humans (like the 7 sins in Christianity) : lust, greed, wrath, pride, jealousy, and intoxication.  Tooth filing is a rite of passage into adulthood. The teens bow in front their parents and thanks them for everything they’ve since they were born. It is a very sequence full of emotions.  The teens show respect to her parents in front of the whole family and many end in tears. The teens have to go thru the ceremony when a boy’s voice change or when the girls has her first menstruations.  Before the filing begins, the priest says superstitious sentences. A ruby ring that is believed to have huge power is used to protect the teen from the evil. The stone touches the teeth as the protection symbol
    ExPix_TOOTH_FILING_IN_BALI37.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition7.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition9.jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition1...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition2...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition3...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition4...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition5...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition7...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
  • Benin’s Living Dead: The Voodoo Twins Tradition<br />
<br />
40% of the world’s twins are born in Africa. Benin’s Fon people have one of the highest occurrences at 1 in 20 births. The high rate of infant mortality and voodoo religion, Benin’s national religion, have begot some very particular practices concerning the deaths of one or both of these twins. In many other societies, twins are regarded as bad omens and often killed or abandoned at birth. However, in the Fon culture, twins have always been revered because Nana Buluku, voodoo’s androgynous creator of the universe, gave birth to twins. These twins in turn created the voodoo deities that run the world.<br />
<br />
Once a twin dies, a wooden statue called the “hohovi” is carved, within which the spirit of the dead child is placed. These figurines are deified and treated almost exactly like the living children. For the Fon, twins are immortal. They continue to live even after their death, bringing blessings or misfortune depending on if there are either pampered or abused.<br />
<br />
Three months after the birth of twins, if they are still living, the parents go collect gifts from other members of their community. If one or both of the twins die, then the mother carries the statues around between her breasts and walks around with a tray on her head, receiving alms for the twins.  All donate some money or food. The mother may even take some wares on display at the market. If a woman is rich or powerful, then she sends someone to conduct this collection in her place. <br />
<br />
In Bopa, a village situated on the banks of Lake Aheme in southern Benin, Dah Tofa and his wife reside. Dah Tofa, an educated man in his 60s, is a voodoo priest. His wife, who is around 40 years old, speaks only Fon. I ask for her name and she tells me the name she was born with, but this causes a bit of an incident. Her husband explains that she was supposed to say “Hounyoga”, the name of the voodoo goddess she worships whose name she took. Her husband tells me
    Exclusivepix_Voodoo_Twins_Tradition6...jpg
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