Language: French
Currency: West African CFA franc (XOF)
Calling Code: 229
Benin, formerly known as Dahomey, is a West
African state, which covers an area of 114,763 km2 and extends over
700 km, from the Niger River in the north to the Atlantic coast in
the south. Benin had 13,301,694 inhabitants in 2021. The country is
part of the ECOWAS member states and has as neighbors Togo to the
west, Nigeria to the east, Niger to the northeast and Burkina Faso
to the northwest.
Benin gained full independence on August 1,
1960, under the name of the Republic of Dahomey. The powers were
transmitted to President Hubert Koutoukou Maga by the French
Minister of State Louis Jacquinot. In 1972, the officer Mathieu
Kérékou takes power: in 1974 he adopts Marxism-Leninism as the
official ideology of the government and, in 1975, renames the
country People's Republic of Benin. At the end of the 1980s,
internal struggles of the Communist Party of Benin and serious
economic difficulties led to the end of the regime: Benin began a
democratic transition process and, in 1990, adopted a new
Constitution. This democratic transition is ensured by Nicéphore
Soglo, former Africa Director of the World Bank. The name Benin is
retained, the country becoming simply the Republic of Benin. Mathieu
Kérékou, defeated in the elections by Nicéphore Soglo in 1991,
abandons power. He returned democratically by the ballot box in 1996
and did not restore the dictatorship. He governed the country until
2006.
The official capital is Porto-Novo (named Hogbonou by
the Goun and Adjatchè by the Yoruba), Cotonou being the economic
capital.
Benin has French as its official language and the
CFA franc as its currency. The political regime of Benin is of the
presidential type and the current president of the Republic is the
businessman Patrice Talon, who succeeded Boni Yayi during the March
2016 election: the handover of power was held on April 6, 2016 at
the Marina Palace in Cotonou. Benin is a member of several
international organizations, including the International
Organization of La Francophonie and the Organization of Islamic
Cooperation.
Pendjari National Park situated in the Northwest corner of Benin. This nature reserve gets its name from Pendjari River that flows through its territory.
W National Park that is shared between Benin, Niger and Burkina Faso. This nature reserve gets its name from a river Niger that runs through protected reserve. Its shape here looks like letter "W", thus it gets the name.
Requirements before travelling
Every European
traveler needs a visa. For tourist purposes, since May 1, 2018, there is
only eVisa on the corresponding portal. Applications can be submitted
8-90 days before planned entry. The visa-on-arrival is invalid.
The embassies in Germany and Austria have now been closed, visas for
purposes other than tourism are no longer available.
Consulate of
the Embassy of Geneva, Chemin du Petit-Saconnex, 28, 1209 Genève. Tel.:
+41 22 906 84 61 . Open: Mon.-Early. 9.00-13.00, 14.00-17.00.
Residence extensions must be applied for in the capital Cotonou at the
Direction de l'immigration.
Customs regulation
Free
quantities:
200 Cigarettes or 100 cigarillos or 25 cigars or 250 g of
tobacco.
1 Bottle of wine and 1 bottle of brandy.
500 ml of eau de
toilette or 250 ml of perfume.
Aircraft
The international
airport is located in Cotonou.
Bus
Getting there by bus is
quite unproblematic. From Togo you can take a bush taxi to Djougou via
Kara several times a day. The border crossing at Lomé to Cotonou is even
better frequented, but the northern one is preferable, since Lomé is
partly criminal.
From Burkina Faso, entry is also easy, as a
paved road leads from the north to the south. There are buses and bush
taxis from Tangieta to Cotonou. The connection from Niger is quite
"easy", because buses run here. Entering Nigeria can be dangerous.
Car/Motorcycle/Bicycle
A large part of the gasoline sold at
street stalls, often in bottles, is smuggled from Nigeria and not
infrequently adulterated. At gas stations they paid Oct. In 2018, 575
CFA/l for petrol and 590 CFA/l for diesel, a good 20% more than in Togo
and over twice the price in Nigeria.
Nigerian
See the
description in the said country article. 8
Togo
The handling
in Hilacondji (6° 14' 26" N 1° 37' 44" O) is problem-free on both sides
for African conditions. The yellow fever vaccination is controlled in
each case. Those who do not yet have a Togolese visa will receive this
for 15000 CFA, after filling out the appropriate form. It is valid for 7
days and can be extended for a fee at the service of the Etrangers et
Passeports immeuble GTA-C2A, Lomé.
If you use the small border
crossing near Boukoumbé (10° 9' 26" N 1° 5' 15" E) on the RN7, it should
be noted that the border police clearance on the Benin side must be done
by the police in Natitingou (51 km).
Burkina Faso
Border
crossing near Porga (10° 59' 48" N 0° 58' 59" O). (There is a bus tgl.
directly from/to Cotonou with ATT. Otherwise by bus taxi from Tanguiéta,
2500 CFA).
The Burkina Faso border station (11°1' 14" N 0°56' 29"O)
is about a 20-minute drive away. This is probably due to the fact that a
small area of the border triangle is disputed between the riparian
states.
Note the time zone difference between the two countries.
Niger
On the Nigerian side of the Niger River is the village of
Konbo / Gaya (11° 52' 58" N 3° 23' 51" O) (285 km from Niamey) opposite
in Benin Malanville (11° 51' 53" N 3° 23' 34" O). The 730 km long road
from here to Cotonou is probably the best long-distance road in the
country, which is due to the fact that a large part of the Niger's
imports come through here, especially because the crime in the port of
Lagos is extreme.
The easiest way to get around the big cities,
especially in Cotonou, is to use motorcycle taxis, commonly called
"zémidjans" (or "kèkènon", in the local dialect), abbreviated "zém".
They are practical, easily recognizable thanks to their yellow shirt,
and sneak almost everywhere. Be careful all the same, sometimes you have
to have a good heart, bring your helmet and not be too offended by the
few more or less daring violations of the highway code! Prices often
vary between 100 and 500 XOF (~€ 0.76 - course from 05/25/2024),
depending on the distance traveled and the accessibility of the
destination.Intercity transport is the prerogative of bush taxis. Very
attractive prices, but be careful to negotiate well!
To travel in
Benin by car, coach or taxi, the hands are substituted for the turn
signals when the driver is about to change direction even if this way
has nothing to do with the rules of the road has, however, become a
norm, a habit and even a culture.il must do the hand despite the
flashing
By car
They are recognizable by their yellow and
green color and do not have a counter. The pricing is negotiated before
getting into the vehicle. As in many African countries, the price for a
European is much higher than the price of an African. Do not hesitate to
bargain.
There are private mini-buses, named Tokpa-tokpa. The
affordable and unique price regardless of the route makes it the means
of mass transport for the local population. Nevertheless, you must be
prepared to find yourself crowded and have to get off at each stop to
let the other people get on or off. On the other hand, take them only
following the advice of a local friend who knows the routes. Indeed, no
infrastructure or plan exists and each Tokpa-Tokpa makes its own
journey. We know which Tokpa-Tokpa to take thanks to the crier who is
the attendant at the door and at the payment and who repeats by shouting
at each door opening, the final destination. It is based on this
destination that you know if the Tokpa-Tokpa passes through the place
where you want to go. Sometimes it takes 2 or 3 Tokpa-Tokpa to reach
your destination. The stops are usually the crossings or the squares (it
is often the fair of empagne to have its place) but it is quite possible
to ask that the Tokpa-Tokpa stops at a specific point (if it is on the
way). The Tokpa-Tokpa is really worth trying at least once. We must
admit that a European who takes a Tokpa-Tokpa is a rather rare thing and
we will look at you with a surprised air but, the Beninese being a very
welcoming people, everything will turn out very well. You can travel
freely either with your own car or with that of a rental agency. Foreign
driving licenses are not a problem for a short stay. But for security
reasons, it is prudent to avoid intercity night trips, and even traffic
in the city in sensitive or uncrowded areas, due to the risk of night
attack by the "road cutters" the local bandits. It is necessary to avoid
venturing on unpaved secondary roads, or tracks, especially during the
rainy season from July to September, due to the risks of bogging, broken
bridges and roads submerged by the overflow of rivers. The road in Benin
is particularly dangerous, due to the driving mode, the poor quality of
the vehicles and the track (potholes). It is therefore necessary to be
particularly vigilant behind the wheel, especially when crossing
villages. In the event of an accident, do not stop, but reach the
nearest police or gendarmerie station in order to inform them of the
accident.
By taxi
There are several taxi companies that you
can call, including the national company Benin Taxi which offers a fast
and quality service in the south since the year 2017.
By coach
We can call on tour operators or specialized agencies, especially in
Cotonou, which often offer a quality service with guides and optional
drivers.
There are several public transport companies, in
particular the buses of the Benafrik company, which make round trips on
the main roads of Cotonou, to the neighboring cities. Other public
transport companies such as The post office, Ayina transport and
tourism, Comfort Lines etc... are specialized in long-distance transport
to municipalities more or less distant from Cotonou.
There are
also private mini-buses, named Tokpa-tokpa (Tokpa which is the
abbreviation of the largest market in Benin: Dantokpa). All tokpa-tokpa
leave different cities in the south of the country having for
destination the international market of Antokpa. The prices are
affordable and vary according to the city of your departure. The price
is unique regardless of your position in each city covered by the
tokpa-tokpa. Note that the tokpa-tokpa only circulate on the main roads
of the southern cities. It is a means of mass transportation of the
local population. It is to be taken and guarantees a total change of
scenery. Nevertheless, you must be prepared to find yourself crowded and
have to get off at each stop to let the other people get on or off. On
the other hand, take them only following the advice of a local friend
who knows the routes. Indeed, no infrastructure or plan exists and each
tokpa-tokpa makes its own journey. We know which tokpa-tokpa to take
thanks to the crier who assists the driver and that only when the
Tokpa-tokpa leaves the Dantokpa market or the city of Cotonou. Indeed,
the attendant at the door and at the payment repeats shouting at each
door opening, the final destination. It is based on this destination
that you know if the tokpa-tokpa passes through the place where you want
to go. Sometimes it takes 2 or 3 tokpa-tokpa to reach your destination.
The stops are usually the crossings or the squares (it is often the fair
of empagne to have its place) but it is quite possible to ask that the
tokpa-tokpa stops at a specific point (if it is on the way). The
tokpa-tokpa is really worth trying at least once. We must admit that a
European who takes a tokpa-tokpa is a rather rare thing and we will look
at you with a surprised air, but the Beninese are a very welcoming
people, everything will turn out very well.
By train
There is
a railway line built at the time of French colonization, which was
supposed to connect Cotonou to Niamey in Niger. She stopped in Parakou.
Passenger trains have no longer served Parakou for a long time. The
renovation projects of the line remain in the boxes, and only rare
freight trains would still run, between the port of Cotonou, and the
Parakou station So don't plan to take a train to Parakou!
By boat
To get to the lake city of Ganvié, the pier is located in Abomey-Calavi.
The official currency of the countries forming the
West African Economic and Monetary Union (WAEMU) is the CFA franc. The
issuing institution is the Central Bank of West African States (BCEAO).
The CFA franc is written abbreviated as FCFA or F CFA, and its ISO
code is XOF. The exchange rate of the CFA franc was 1 XOF (~€0 - price
of 05/25/2024) = 0.01 FRF which gives a fixed parity with the euro of €
1 = 655.957 XOF (~ €1 - price of 05/25/2024) but banks and exchange
offices can apply a commission on the transaction.
On each coin
and on the front of the banknotes is represented the BCEAO logo, a
stylized sawfish. This one represents a bronze figurine formerly used by
the Akan to weigh gold.
The member countries of the Economic and
Monetary Community of Central Africa use another CFA franc whose code is
XAF.
Almost everything is bought in Cotonou, mainly at the
Dantokpa market which with its 22 hours is the largest open-air market
in West Africa. Of course, it is customary to negotiate firmly when
making a purchase.
Many dishes are based on rice, vegetables,
corn flour, yam, cassava or pasta. Meat (sheep, pigs, game) is often
served mixed with a seasoned and relatively spicy sauce. In fishing
villages, you can mainly find dried fish (the smell is strong, but the
taste is less so).
Tropical fruits are delicious, and inexpensive
during their season.
There are more and more "Western-style" restaurants in Benin, mainly in Cotonou. The local use, however, is to eat in "maquis", medium-range restaurants. We mainly offer fish and rice at a very reasonable price (about 2 to 5 € per meal).
The Beninese cuisine is mainly based on corn paste in
the south of the country and yam in the north. Tasting some traditional
dishes of Benin is an excellent way to make the first encounters with
the Beninese culture and can leave you with unforgettable memories.
The Mantindjan: Taking its origin from the southern part of Benin,
this sauce is a real mixture of pre-cooked hoe and multiple meats and
cow cheese so that you no longer find room on the plate. It is eaten
accompanied by either the dough or akassa or sometimes even white rice
it is also delicious.
The BlocOtto: It is prepared with beef legs, it
is a sauce that also helps you to eat the different pasta from Benin.
Just like the Mantindjan it is consumed accompanied either by the dough
or by akassa or sometimes even white rice it is also very interesting..
Rice with potato fries: it is a mixture of seasoned rice and some fried
potatoes accompanied by either a piece of chicken meat or sea fish. It
is in great demand on the Beninese cuisine market.
Leaf and apple
salad: it is a combination of green salad and apple fries. It is also
accompanied by chopped carrot and spaghetti. We add bread to it as a
side dish.
The Monyo: it is a hot or cold mixture of tomato, chili
and meat or fish to accompany the different pastas in Benin. It is
better if you are not used to consuming non-raw foods to order it cooked
and well prepared to boil to avoid diseases such as typhoid fever.
The dish of Amiwo: Also called djewo in the Fon language salted dough
the Amiwo is a dish of corn dough already seasoned with sauce to be
consumed as such. This authentic Beninese cuisine is one of the most
admired dishes in almost all regions of the country. This dish is often
accompanied by poultry meat such as chicken meat, guinea fowl or turkey
meat, fried fish, sheep meat or even beef.
Ablo or rice cake: A
Beninese cuisine made from rice flour. Rice can be shaped in various
ways. We can cook rice paste, rice with tomato sauce or even rice with
legumes (pre-cooked holly)
Babo mainly in the South of Benin but also
in some restaurants or at street vendors in some cities of deep Benin
such as Parakou, Natitingou, Boukombé and even Tanguiéta. Fried fish and
Beninese cuisine
It must be accompanied by fried fish and seasoned
with frying if we want to keep its authenticity. Hummmmm what a
delight??? I'm salivating while writing this article…
The dish of
watché: The watché is a mixture of rice and beans seasoned with tomato
frying or fried chili pepper in the north of Benin. It can be
accompanied with Fulani cheese, fried meat or fish.
the watché is a
dish that is consumed in the morning or at noon because it is quite
energetic and its digestion takes a little time. But it is not uncommon
to see people consuming it in the evening.
Wassawassa is a Beninese
cuisine from the north of Benin made with yam or cassava and seasoned
with frying. Most often in the Bassila region it is accompanied with
cheese or animal skin called (kpaman in the Fongbe language but in other
regions such as in the city of Natitingou or Parakou, it will be soy
cheese, animal skin or fried fish.
The gbo pkètè is a dish of the
Beninese cuisine of the zou in the southern region of Benin is obtained
by recovering the blood of the sheep and transforming it into a soup
that will be used to accompany akassa balls or gari dough.
Toubani:
Prepared in the north of Benin, toubani is made with bean flour or
cassava flour. It is quite appetizing and lighter when it is made with
bean flour. It is a main dish that should be consumed warm and
especially in the morning when you know that you need energy for your
various activities of the day. It is accompanied by dry chili pepper and
oil. That's how he keeps his authenticity that we recognize him. It is
sold by box and costs between 100 CFA francs per box and sometimes 200
Cfa francs for large boxes.
The accompaniments of dishes in Benin are in most
cases starchy foods or cereals, the basis of the Beninese cuisine. Its
compositions and colors vary from one region to another.
We can
mention: The dough in the form of mashed potatoes made from flour (corn,
cassava, yam, semolina, wheat, millet) and accompanied by different
varieties of spicy sauce with a different taste depending on the
ingredients (based on local spinach, Okra, tomato, Sesame, mahogany
nuts.)
In the Beninese culture, dessert is served after a meal unlike modern Western culture where it is served at the beginning of the meal. It usually consists of sweet foods including: Juices made in Benin such as baobab juice made from the fruits of the baobab tree and Bissap juices made with bissap leaves. Pineapple fritters and the donut called Yovo doko can also be used as a desert.
Snacks in Benin as elsewhere is very important and are
usually taken in the afternoon around 16 o'clock when you can swallow
any kind of meal.
At 25 FCFA per piece, that is to say 4 euro
cents, that is to say 8 pieces / people are usually enough for a correct
snack in Benin.
Here are some foods that it is possible to take
in Benin as a snack.
Tevi = fried sliced yams with chilli
Ata =
white bean donut
Ata kpo Tévi (Ata + Tévi)
Aloko = fried plantains
(also makes a side dish in some dishes)
Talé Talé = donuts made with
ripe bananas and flour
Yovo doko (donut made from wheat flour) is a
sweet snack. It is eaten alone or with porridge.
Many bars and nightclubs in Cotonou, less in the rest
of the country.
The local alcohol is called Sodabi. It is an
inexpensive palm alcohol. Many villages distill their own alcohol. The
quality of Sodabi is therefore very variable depending on the place of
purchase. You can also drink millet beer. It is a fermented beer, which
heats up for long hours and is drunk lukewarm. Here too, the quality is
very variable.
In Benin, the correct dwellings cost for an apartment of the type Bedroom with bed - living room - kitchen + Shower about 35 to 60 thousand Xof or about 53 - 100 € In the major cities of the country. But for villa-type apartments it usually costs between 150,800 thousand Xof depending on the area, or about 230 - 1250 €. All the aforementioned amounts are monthly. Dating made in October 2020
Cotonou is home to several Coulibaly high schools, private colleges, and public high schools such as the National High School. It also hosts several renowned institutions such as Notre-Dame or Saint-Joseph colleges, etc.
In general, Benin is a good place to work. Foreigners
wishing to work in Benin must obtain a work permit unless they have
citizenship, even if the general remark is that the state does not take
it too rigorously. Many foreigners live, work and are concentrated in
the suburbs of Cotonou, Port-Novo and its surroundings but also inside
the country.
In accordance with the decree of 2014 in application
to Article 210 of the Labor Code, the guaranteed interprofessional
minimum wage (SMIG) in Benin is 40,000 XOF and can be revised every 3
years or if necessary. No worker can be paid less than the SMIG at the
risk of being the subject of legal proceedings.
Pay close
attention to the Beninese taxation which favors rentiers over workers.
The advantage of working in Benin is to understand the French
language.
According to a study by the Economic Commission for
Africa (ECA) entitled “country profile 2018”, 72% of the working
population is underemployed. The unemployment rate is 2.4%.
In the Beninese public administration, working hours are from Monday to
Friday from 8 am to 12:30 pm for a pose and from 15 pm to 18:30 pm.
Shops and some private companies remain open beyond 20 a.m., but
usually close earlier on Saturdays.
Informal private sector
companies contribute strongly to economic activity in Benin with 89.0%
of the employed
Enterprises in the formal private sector sector
(5.5%)
Public sector companies (public administration and public
and para-public companies) with 4.0% of the assets occupied.
Whether you are looking for a job or want to create one, apart from the
fact that the National Social Security Fund of Benin (CNSS) which is the
organization to which the Government of Benin has entrusted the
administration of the occupational health and safety regime, it is
recommended to find out about the current measures for the promotion of
employment in Benin, of which we can find a non-exhaustive list here. it
is about:
National Employment Agency (ANPE)
National Fund for
the Promotion of Entrepreneurship and Youth Employment (FNPEEJ)
National Microfinance Fund (FNM)
Employment and Training Observatory
(OEF)
National Agency for SMEs (ANPME)
Benin Office for Youth
Volunteering Services (OBSVJ)
Continuing Vocational Training and
Apprenticeship Development Fund (FODEFCA
Center for the Promotion and
Supervision of Small and Medium-sized Enterprises (CePEPE)
Business
Promotion Center (BPC)
Youth Employment Project (YEP)
Agricultural
Diversification Program through the Valorization of the Valleys (PDAVV)
Targets
Competitiveness and Integrated Growth Project (PCCI)
SONGHAI Project
GUFE/APIEX
The Beninese do not like thieves and will gladly help you if you scream. However, it can be dangerous for the wrongdoer, because of "the justice of the people". During the day, there is little risk regarding safety, apart from the road cutters. Nevertheless, on certain tourist sites, some neighborhood gangs are threatening to try to charge travelers a right of way. The tone can then easily rise.
The yellow fever vaccine is mandatory. The vaccination
record is requested at customs at the entrance to the country.
Malaria is very present in Benin especially during the rainy season. It
is necessary to protect yourself (mosquito net, repellents) as soon as
day falls and at night, and to take a preventive anti-malarial treatment
to be prescribed by a doctor. On the coast, however (Grand-Popo), an
almost permanent breeze scares away mosquitoes.
Benin is the birthplace of Voodoo. The sacred
"objects" are varied according to the places (trees, fish, forest, ...).
It is important to ask for permission before entering a place of
worship.
In Benin, looking someone older or more respectable in
the eye is a sign of affront. So you will often see the children talking
to you with their eyes lowered to the ground. Visiting your parents,
your elders is also de rigueur.
If you are invited to have a
drink, do not forget to pour a little of its contents on the floor, to
honor the ancestors (who are often buried under the house.)
In
the habits of the country, the right hand is the hand used to eat,
drink, greet, etc. the use of the left hand to give or receive goods is
perceived as a lack of respect, consideration
But the Beninese
are very welcoming and will rarely take offense at the clumsiness of
tourists. However, taking people's photos is not accepted everywhere.
Moreover, there are superstitions or certain stories that we must
get to know and respect in Benin: The Beninese culture prohibits doing
certain things at night: in particular showering, doing laundry,
sweeping, whistling, tracing on the floor, pronouncing the word "snake",
passing near a cemetery, to the pregnant woman not going out at night.
Likewise, the praying mantis does not land on the belly of a pregnant
woman or swallow orange seeds or other fruits, kill the toad, tell lies
or fly in the middle of the rain are among other some exhaustive
prohibitions.
The national code of Benin is 229. The numbers have
been changed from 6 to 8 digits since 2005. Telephone booths are almost
non-existent.
How to use the phone code to call Benin?
Dial 00 229 ... followed by your correspondent's number (between 8 and 0
digits). The telephone prefix that corresponds to the Benin country is:
<<<< 229 or 00229 or +229 >>>>
Example1:: To place the prefix 229
in a number of the Benin mobile phone, for example the number 0628719XX,
at the beginning it is necessary to delete the first "0" from the
recipient's number, and in its place put "00" or also "+", followed by
the code of Benin 229. The final result to call this recipient who
resides in Benin will be: 00229628719XX or + 229628719XX.
Example2: to call the French Embassy in Benin, dial 00 229 21 300 225
Most of the cities are covered by two operators, MTN Benin and Moov Benin. The other three (Globacom, BBCom and Libercom) had to leave the Beninese mobile phone market.
Prehistory and Early Settlements
Benin's
prehistoric era is evidenced by archaeological sites in the Atakora
mountains and Pendjari area, revealing a sequence of Stone Age
occupations. Tools such as large flakes, cores, microliths, grinding
stones, polished axes, and pottery indicate human activity from the
Early Stone Age through the Neolithic period, with sites like Kumaaku
and Tanongou showing continuous habitation. Pleistocene-era findings
align with broader West African patterns, confirming early
hunter-gatherer societies. Genetic studies from 2015 underscore paternal
diversity among Benin's populations, reflecting ancient migrations along
the coast.
By the mid-seventh century BC, settlements like Sodohomé
on the Abomey Plateau emerged, featuring phases such as the Yellow
Pottery period (670–540 BC) and the Sodohomé Period (AD 870–1200). Iron
smelting began around AD 1000, escalating to industrial scales by AD
1400, producing millions of kilograms of iron for trade. This era's
economy was market-driven, involving salt, textiles, pottery, and fish
exchanged in regional networks, predating European contact.
Pre-Colonial Kingdoms and Societies (16th–18th Centuries)
Benin's
pre-colonial history revolves around Gbe-speaking peoples, including the
Aja, Ewe, Fon, and others, forming a cultural sphere under the "Ebi
social theory," where kings were seen as paternal figures. Oral
traditions link origins to Tado in the 13th century, with migrations
from Oyo or Ketu influencing polities like Allada, Hueda (Whydah),
Dahomey, and Porto-Novo. Linguistic evidence suggests Gbe
differentiation as early as 3000 BC.
Kingdom of Allada: Founded
in the 16th century, it dominated coastal trade with a population
exceeding 200,000. Portuguese traders arrived in the 1560s, followed by
the Dutch, exporting thousands of slaves annually by the 1680s.
Governance involved officials like the Grand Captain and rituals
centered on a crocodile deity (Tokpodun). Succession disputes weakened
it by the early 18th century.
Kingdom of Hueda (Whydah): Emerging as
an Allada client in the 1670s, it became a major trade hub with Savi as
its capital (population over 100,000). European lodges from France and
England boosted commerce, but internal factions and trade restrictions
under King Haffon (1708–1733) led to its conquest by Dahomey in 1727.
Kingdom of Dahomey: Originating in the 17th century on the Abomey
Plateau, legends attribute its founding to princes from Allada, with
rulers like Dakodonu securing land through conquest. Kings such as
Wegbaja (ca. 1650–1680) and Akaba (ca. 1680–1716) expanded via tribute
systems, vodùn worship, and slave raiding. The kingdom's name derives
from a mythic slaying, and its administration relied on local delegates
for captives supplied to coastal ports.
These kingdoms competed
through warfare, trade, and emulation, integrating into Atlantic
networks as slave exports surged with European demand.
European
Contact, Slave Trade, and Colonial Era (18th–20th Centuries)
European
powers—Portuguese, Dutch, French, and English—intensified contact from
the 16th century, turning the region into the "Slave Coast." Inland
kingdoms like Dahomey supplied captives, redirecting trade wealth.
Dahomey's expansion under kings like Agaja (1718–1740), who conquered
Allada (1724) and Hueda (1727), solidified control over ports, though it
faced Oyo Empire interventions until the 1820s.
France colonized
Dahomey in the late 19th century, defeating King Béhanzin in 1894 after
wars (1892–1894). Incorporated into French West Africa in 1904, the
colony saw infrastructure like Cotonou's port and railroads, plus
Catholic missions expanding education. By 1946, it was an overseas
territory with parliamentary representation. Full autonomy came on
December 4, 1958, as the Republic of Dahomey.
Independence and
Post-Colonial Period (1960–Present)
Benin achieved independence on
August 1, 1960. The early years (1960–1972) were unstable, with multiple
military coups. In 1972, Major Mathieu Kérékou seized power,
establishing a Marxist-Leninist regime. Renamed the People's Republic of
Benin in 1975, it was governed by the People's Revolutionary Party of
Benin (PRPB) until economic pressures and international influence led to
a 1990 national conference, adopting a democratic constitution.
Democratic Transition (1990s–2000s): Nicéphore Soglo won the 1991
presidency, marking pluralism. Kérékou returned in 1996 and 2001
elections. Municipal polls in 2002 elected Soglo as Cotonou's mayor. The
2003 legislative elections fragmented power, with coalitions forming.
Yayi Boni Era (2006–2016): Thomas Yayi Boni won in 2006 and 2011,
focusing on economic reforms amid fraud allegations. His Force Cowrie
for an Emerging Benin (FCBE) dominated legislatures in 2007.
Patrice
Talon Presidency (2016–Present): Talon defeated Lionel Zinsou in 2016
and was re-elected in 2021 with 86% amid opposition boycotts and
election law changes favoring his allies. Kérékou died in 2015 after
nearly three decades in power.
In April 2025, Benin recognized 16
traditional kingdoms and numerous chiefs, referencing pre-colonial
boundaries to integrate customary leadership into modern governance.
Benin, officially the Republic of Benin, is a West
African nation characterized by its elongated, north-south orientation,
often described as a narrow, key-shaped or wedge-like strip of land. It
spans from the Atlantic Ocean in the south to the Niger River in the
north, covering a total area of approximately 112,622 square kilometers
(43,483 square miles), roughly comparable to the size of the U.S. state
of Pennsylvania. The country lies between latitudes 6°30′N and 12°30′N,
and longitudes 1°E and 3°40′E, positioning it between the Equator and
the Tropic of Cancer. Benin is bordered by Togo to the west, Nigeria to
the east, Burkina Faso and Niger to the north, and the Bight of Benin
(part of the Gulf of Guinea in the Atlantic Ocean) to the south, with a
coastline stretching about 121 kilometers (75 miles). This strategic
location places it within the Dahomey Gap, a region where the West
African rainforest belt is interrupted by savanna, influencing its
diverse ecosystems.
Benin's overall relief is relatively flat with
minimal elevation variation, averaging around 200 meters (656 feet)
above sea level, though it rises gradually from south to north. The
country extends roughly 700 kilometers (435 miles) north-south and up to
330 kilometers (200 miles) east-west at its widest point.
Geographically, it can be divided into four to five main natural
regions, transitioning from coastal lowlands to inland plateaus,
savannas, and modest highlands.
Topography and Landforms
Benin's topography is predominantly low-lying and undulating, with no
major mountain ranges but some hilly and plateau features that provide
subtle relief. The landscape can be segmented as follows:
Coastal
Region: In the south, a narrow, sandy coastal plain dominates, typically
2-10 kilometers (1-6 miles) wide, backed by tidal marshes, lagoons, and
barrier beaches. This area is the lowest in elevation, rarely exceeding
10 meters (33 feet), and is prone to flooding due to its marshy nature
and proximity to the sea. Key features include lagoons like those at
Grand Popo (near the Togo border), which connect to inland bodies such
as Lake Ahémé, and the Porto-Novo lagoon in the east. The coastline,
part of the Slave Coast historically, is sandy and lacks natural
harbors, with erosion and sediment deposition shaping its dynamic form.
Barre Plateau (Southern Plateau): Immediately inland from the coast lies
the "barre" region, a fertile clay plateau named after the Portuguese
word for clay ("barro"). Elevations here range from 20 to 200 meters
(66-656 feet), with generally flat terrain interrupted by occasional
hills rising up to 400 meters (1,300 feet). This area includes the Lama
Marsh, a significant swampy zone extending from Abomey to Allada, which
supports agriculture but can become waterlogged during rainy seasons.
Central Savanna and Hills: Moving northward, the terrain transitions
into a wooded savanna with undulating plains and scattered hilly areas,
such as those around Dassa-Zoumé. This region features the Guinean
forest-savanna mosaic, where forests give way to grasslands, and valleys
carved by rivers like the Ouémé and Zou add topographic variety.
Elevations remain moderate, contributing to the country's overall gentle
slope.
Northern Plateau and Highlands: The north rises to a higher
plateau, including savannas and the Atakora (or Atacora) Mountains in
the northwest, which extend into Togo. Benin's highest point is Mont
Sokbaro at 658 meters (2,159 feet), located in this range. The far north
includes the Niger Plains, a flatter, semi-arid expanse along the Niger
River border. This area features deep gorges, waterfalls, and rushing
rivers in places, adding rugged elements to an otherwise subdued
landscape.
Tectonically, Benin is part of the stable West African
Craton and the Benin Basin, formed from ancient Atlantic rifting,
resulting in low seismic activity but ongoing coastal sedimentation.
Climate
Benin's climate is tropical, varying latitudinally from
hot and humid in the south to semiarid in the north. Average
temperatures hover around 25-27°C (77-81°F) year-round, with peaks in
March and lows in August. The country experiences distinct wet and dry
seasons influenced by the West African monsoon.
Southern Benin:
Closer to the equator, it has two rainy seasons (April-July and
September-November) and two dry seasons, with annual rainfall averaging
1,300 mm (51 inches). Humidity is high, and coastal areas benefit from
sea breezes.
Northern Benin: Features one rainy season (May-October)
and a longer dry season, with rainfall decreasing to 700-1,000 mm (28-39
inches) annually. The harmattan wind, a hot, dry, dusty northeasterly
flow from the Sahara, affects the north during December-February,
reducing visibility and temperatures slightly.
Climate change
impacts, such as erratic rainfall and rising sea levels, pose risks to
coastal erosion and agriculture.
Rivers, Lakes, and Hydrology
Benin is well-drained by a network of rivers primarily flowing
north-to-south, emptying into the Atlantic or lagoons. The hydrography
supports agriculture, transportation, and ecosystems.
Major
Rivers:
Niger River: Forms part of the northern border with Niger,
serving as a vital waterway for the region.
Ouémé River: Benin's
longest at 459 km (285 miles), navigable for about 200 km (124 miles),
it drains central and southern areas into the Porto-Novo lagoon.
Mono
River: Marks the western border with Togo and flows into Lake Togo.
Others include the Zou, Couffo, Oti (Pendjari), Sota, Alibori, and
Mékrou, which feed into larger systems and create fertile floodplains.
Lakes and Lagoons: Prominent features include Lake Ahémé, Lake Togo
(shared with Togo), and man-made reservoirs like those from the Kainji
Dam near the Nigerian border. Coastal lagoons are interconnected and
navigable seasonally, supporting fisheries and mangroves.
These
water bodies are crucial for irrigation and hydropower but face
challenges from siltation and pollution.
Religious Beliefs and Vodun Practices
At the heart
of Beninese traditions lies Vodun (often spelled Voodoo), which
originated in Benin and is considered the cradle of this spiritual
system. Practiced by over 80% of the population in tandem with
Christianity (about 52%) and Islam (around 25%), Vodun is a complex
philosophy that worships deities (voduns), ancestors, and natural forces
to maintain balance between the physical and spiritual realms. Rituals
often involve divination, possession trances, offerings to fetishes
(sacred objects like shrines or talismans), and animal sacrifices to
appease spirits or seek healing for ailments like illness or
infertility. Unlike Hollywood stereotypes, Vodun symbolizes African
values such as respect for nature, community, and transcendental forces,
promoting conviviality and social hierarchies.
Specific rituals
highlight this depth: For instance, the Egungun ceremony features
acrobatic dances by masked performers representing ancestor spirits,
performed at funerals and cultural events to honor the deceased. In
Ouidah, the Temple of Pythons reveres sacred boa constrictors as divine
messengers; their death prompts elaborate burial rites, underscoring the
belief in animals as spiritual conduits. Twins are viewed as divine
gifts among southern groups like the Fon, requiring consultations with
oracles and special ceremonies, including appointing godparents and
preparing ritual meals like awouanzi (palm oil and corn flour). These
practices foster a profound sense of interconnectedness with the cosmos.
Ethnic Diversity and Social Structure
Benin's traditions are
enriched by over 20 ethnic groups, each contributing unique customs. The
Fon, the largest group (about 40% of the population), are central to
southern traditions, linked to the historical Dahomey kingdom and known
for their patrilineal societies where ancestors are honored through
shrines and offerings. The Yoruba in the east bring influences like the
gueledé masks, wooden carvings used in ceremonies to celebrate women and
fertility. In the north, the Bariba maintain hierarchical structures
with kings and healers, often dressed in simple leather loincloths,
while the Fulani (Peul) nomads emphasize herding and military roles. The
Somba in the northwest live in fortified tata houses, symbolizing their
attachment to animist beliefs and rural lifestyles.
Social customs
stress politeness and hospitality: Greetings involve elaborate
handshakes or cheek kisses, and it's customary to offer food and drink
to visitors—refusing is considered rude. Eating or offering items with
the left hand is taboo, as the right hand is reserved for such acts.
Kinship ties are strong, with loyalty to lineages and clans; children
are often fostered with relatives for education or labor, and polygyny
remains common, though jealousy among co-wives can arise. Marriages
blend arranged and individual choices, involving bridewealth payments
and civil or traditional ceremonies. Gender roles are traditional—men
handle heavy labor, women manage households and markets—but women hold
ritual power in some contexts, like Dahomey's historical Amazons.
Arts and Crafts
Artistic traditions in Benin date back centuries
and are integral to village life, serving both aesthetic and spiritual
purposes. Plastic arts dominate, including intricately carved wooden
masks depicting spirits and ancestors, used in ceremonies to invoke
protection or remembrance. Bronze statuettes, a legacy of Dahomey's
royal courts, recount historical narratives through lost-wax casting
techniques. Other crafts include pottery, appliquéd tapestries
illustrating kings' histories, fire-engraved wooden bowls with religious
motifs, and iron or brass works. Among the Fon, asen (circular metal
sculptures on staffs) are created for the deceased and kept in family
compounds. These arts not only preserve history but also reinforce
community bonds during rituals.
Daily Life and Customs
Daily
traditions vary by region: In rural areas, life revolves around
agriculture, with women planting, harvesting, and processing foods while
men clear land. Markets are central, selling everything from traditional
medicines to arts, and serve as social gathering spots. Urban centers
like Cotonou mix French-inspired cafés with traditional compounds where
families practice rites. Funerals are elaborate, involving mourning in
black and red, processions, and dances to guide spirits. Circumcision
ceremonies and other initiations mark life transitions, often with
animal sacrifices at fetishes. Hospitality extends to sharing palm wine
in the south or millet beer in the north during gatherings.
Cuisine and Food Traditions
Beninese cuisine reflects regional
diversity, relying on staples like cassava, yams, corn, rice, and beans,
often paired with sauces of vegetables, fish, or meat. Meals are
communal, cooked outdoors, and eaten twice daily with the right hand.
Key dishes include:
Le Mantindjan: A rich sauce of mixed meats
and cheeses over corn or cassava paste, symbolizing marital love.
Le
Dakouin: Cassava with fried tomatoes and fish sauce, a southern staple.
Atassi: Spiced rice and beans with fried tomatoes, chilis, and optional
meat or cheese from the north.
Le Agoun: Crushed yams with peanut
sauce and bush meat.
Le Tchatchaounga: Grilled mutton, a popular
street food.
Ceremonial occasions like weddings and funerals
feature abundant eating, such as mutton for Muslim feasts or special
twin rituals with palm oil dishes. Tropical fruits and vendor snacks add
variety, though protein is scarce for many.
Founding Legends of the Kingdom of Dahomey
The
origins of the Kingdom of Dahomey are shrouded in myth, with oral
traditions likely embellished in the 18th century to legitimize royal
rule. These stories emphasize themes of migration, conquest, and divine
or clever intervention, portraying the Fon people as destined rulers.
One central founding myth traces the kingdom's lineage back to Prince
Agassu, a Fon royal from the city of Tado (in modern-day Togo).
According to the legend, Agassu attempted to seize the throne in Tado
but failed, leading him to conquer the nearby kingdom of Allada instead.
Agassu is often depicted as a semi-divine figure with leopard
ancestry—his mother was said to have been impregnated by a leopard
spirit, symbolizing strength and royalty. This "leopard blood" imbued
Agassu and his descendants with bravery and ferocity, traits that became
emblematic of Dahomean kings. The story explains the kingdom's heraldic
symbols, like the leopard, and underscores the idea that the royal
family was divinely chosen to rule.
Around 1600, succession disputes
among Agassu's descendants fractured Allada. One prince, Teagbanlin,
founded the coastal kingdom of Porto-Novo. Another, Do-Aklin (or
Dogbari), migrated northward to the Abomey plateau, seeking land from
the local Gedevi chiefs. The pivotal legend here involves Chief Dan (or
Ganyé Hessou), who sarcastically refused Do-Aklin's request for
settlement by saying, "Should I open up my belly and build you a house
in it?" Enraged, Do-Aklin (or his son Dakodonu in some variants) killed
Dan and built a palace on the site of his grave. This act gave the
kingdom its name: "Da homey," meaning "in the belly of Dan." The story
symbolizes conquest over indigenous peoples and the establishment of
Abomey as the capital, with the royal palaces built on this "belly" as a
reminder of the violent founding.
The kingdom was formalized under
King Houegbadja (r. 1645–1685), who is credited with constructing the
iconic Royal Palaces of Abomey and initiating expansionist raids.
Legends portray Houegbadja as a unifier who blended Fon traditions with
captured spiritual practices from neighboring groups. Under later kings
like Agaja (r. 1718–1740), the kingdom conquered Allada (1724) and
Whydah (1727), incorporating their myths into Dahomean lore. Agaja's
campaigns are legendary for their ruthlessness, with stories of him
declaring Dahomey "an enemy of all the world," urging warriors to fight
even the smallest threats with full force. These tales highlight themes
of resilience amid the Atlantic slave trade, where Dahomey became a
major player, supplying captives while resisting external domination
until French colonization in 1894.
The Legend of the Dahomey
Amazons (Agojie or Mino)
One of Benin's most iconic legends revolves
around the Dahomey Amazons, an all-female military regiment known as the
Agojie (meaning "our mothers" in Fon) or Mino (possibly meaning "witch"
or a term of respect). These warriors were frontline fighters in the
Kingdom of Dahomey, renowned for their fearlessness, discipline, and
role in conquests and defense against European invaders. European
colonists dubbed them "Amazons" after the mythical Greek warriors, due
to their ruthlessness in battle.
The origin legend attributes their
creation to Queen Hangbe, who ruled briefly in the early 18th century
(c. 1716–1718) after her twin brother King Akaba's mysterious death. As
regent, Hangbe formed an elite female bodyguard from skilled elephant
hunters (gbeto) who had proven their prowess. These women transitioned
from hunting animals to "hunting" humans in warfare, embodying the
kingdom's dual gender roles in Vodun, where male and female equivalents
existed in all institutions. Hangbe's reign was short and controversial;
her younger brother Agaja deposed her and erased records of her rule,
believing only men should lead. Despite this, Hangbe's legacy endured,
with descendants in modern Abomey preserving her story through
ceremonies where attendants mimic the Amazons' roles.
The Amazons
were fully integrated as a military force under King Ghezo (r.
1818–1858), who expanded their ranks due to manpower shortages from the
slave trade. Legends describe their grueling training: scaling thorny
acacia walls barefoot to build pain tolerance, executing captives with
machetes during rituals, and vowing celibacy (they were considered
"wives" of the king). Key events include their participation in the 1727
conquest of Whydah, where women disguised as men bolstered the army, and
brutal campaigns against the Oyo Empire (ending tributary status in
1823). In the 19th century, they resisted British abolitionist pressures
and French invasions. A poignant legend recounts the 1892 Battle of
Cotonou, where only 17 of 434 Amazons survived a clash with French
forces, symbolizing their unyielding spirit. Today, the Amazons inspire
Beninese women as symbols of independence, with their stories preserved
in Abomey's royal palaces, bas-reliefs, and cultural festivals.
Vodun Mythology and Key Deities
Vodun, Benin's state-recognized
religion practiced by over 60% of the population, is a polytheistic
system with animist roots, featuring gods tied to natural elements who
are powerful yet fallible. It influenced global Voodoo variants in the
Americas via the slave trade.
Central deities include:
Nana
Buluku: The androgynous supreme creator, older than the universe itself,
who births the twin deities Mawu-Lisa but remains distant from direct
creation.
Mawu-Lisa: Twins representing the moon (Mawu, female,
associated with fertility and night) and sun (Lisa, male, linked to heat
and day). They are two halves of one entity and oversee creation.
Dan
(or Damballa): The rainbow serpent, coiled 3,500 times above and below
the Earth to support the heavens. Dan is the true creator of life in
some tales, protector of the weak, bringer of wisdom, and communicator
through snake hisses or fire crackles. Serpents symbolize divinity and
knowledge.
Gu (or Gun): God of iron, war, crafts, and technology.
Brother to Dan, Gu teaches humans to forge tools, hunt, and wage war,
embodying progress but also the world's imperfections.
So Pantheon:
Thunder gods led by Sogbo (thunder and fire, depicted as a red ram) and
including Xevioso (lightning). They protect specific regions and
followers in an imperfect world.
Mami Wata: A water spirit, often a
beautiful woman with long hair and a coiled snake, guardian of nature,
healer, and fertility giver. She abducts devotees to her underwater
realm for spiritual enlightenment, returning them wiser and wealthier.
Vodun legends emphasize balance between the physical and spiritual
worlds, with rituals involving possession, animal sacrifices, and fetish
shrines to appease spirits.
Creation Myths in Vodun
Dahomean
creation myths portray an imperfect, ongoing process. Nana Buluku
emerges first as the primordial entity, birthing Mawu-Lisa. Over four
"days" (symbolic periods), Mawu-Lisa shape the universe:
Day 1:
Form the basic structure and mankind, but Earth is uninhabitable.
Day
2: Make Earth livable with water, land, and air.
Day 3: Grant humans
senses, intelligence, and languages.
Day 4: Provide tools and
knowledge for survival.
Imperfections persist, so Mawu-Lisa birth
helper deities like Dan (to support the world), Gu (to advance
civilization), and the So gods (to guard against chaos). These stories
explain why the world has suffering—gods are not omnipotent, requiring
human rituals for harmony.
Other Folk Tales and Moral Legends
Benin's oral tradition includes cautionary tales warning against
disobedience, greed, or night-time folly, often featuring spirits,
animals, or tricksters.
One well-known tale is about a naughty girl
who defies her parents by whistling at night, a taboo act believed to
summon evil spirits. In the story, the girl's whistling attracts fierce
beasts from the darkness, who attack her. She is saved only by her
neighbor, a brave hunter, who intervenes at great risk. This
centuries-old narrative, passed by griots, teaches children about the
dangers lurking after dark and the importance of heeding elders'
warnings—whistling invites supernatural harm, reflecting Vodun beliefs
in nocturnal spirits.
Another legend involves the "Market Woman from
Nowhere," a mysterious beauty who appears daily at the market but
vanishes at night. She enchants a man who follows her, only to discover
she is a spirit from the afterlife, testing human pride and love. The
tale warns of the blurred line between the living and dead, emphasizing
humility.