The status and social roles of women in Mali have been formed by the complex interplay of a variety of traditions in ethnic communities, the rise and fall of the great Sahelien states, French colonial rule, independence, urbanisation, and postcolonial conflict and progress. Forming just less than half Mali’s population, Malian women have sometimes been the center of matrilineal societies, but have always been crucial to the economic and social structure of this largely rural, agricultural society. Their role, too, has been shaped by the conflicts over religion, as animist societies gave way gradually to Islam in the — period. In recent years, the rise of religious fundamentalism has posed a thereat to women’s wellbeing. Contemporary problems faced by women in Mali include high rate of violence against women ,  child marriage  and female genital mutilation. Mali is a landlocked country in West Africa. It obtained independence from France in The Northern Mali conflict has destabilized the country.
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The most common cultural activities involve music and dancing. Mali also has a ballet troupe that performs throughout the world. Traditional music from women of the southern area known as Wassoulou is very popular. The Bambara and other groups excel in the creation of wood carvings of masks, statues, stools, and objects used in traditional religions.
The Tyiwara , or gazelle mask, of the Bambara is remarkable for its fineness of line and distinct style.
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Nearly five years after the signing of a peace accord with northern armed groups, Mali finds itself in a complex and deteriorating security crisis. Many Malians never accepted the conditions outlined in the Accord and have, unsurprisingly, grown more disillusioned as the framework has failed to curb violence. Tens of thousands of people have fled their homes, leading to mass internal displacement and widespread hunger in a country where malnutrition was already endemic.
Despite these worsening conditions, international stakeholders including the United States, France, and the United Nations reflexively continue to portray implementation of the Accord as their top policy goal in Mali.
Those realities are unlikely to change as a result of a coup. Subsequent to their success, the coup makers are justifying themselves by citing the corruption, nepotism, and all-around bad governance of the Keita regime. Initial media accounts tied the coup to popular discontent spearheaded by civil society and a charismatic imam and linked it to fall-out from corrupt elections earlier in the year.
This entity is led by Gen. Cheick Fanta Mady Dembele, whom some local commentators see as the real leader of the coup, though he remains in the background. The coup makers likely have the support of the broad political class, based in Bamako, dissatisfied by the Keita government’s response to popular unrest.
The military and the political class, based on past performance, is uninterested in the fundamental social and political change that would be necessary to address the country’s dysfunction. Elections and Voting. State and Local Governments. Political Transitions.