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Du 5 au 7 septembre 2025, Nikki accueille l'édition 2025 de la Gaani, la grande fête culturelle et rituelle célébrée par les fils et filles du royaume Baatonu.

Nikki se prépare à vibrer au rythme des traditions Baatonu à l'occasion de la Gaani. Véritable pilier de l'héritage culturel du Nord Bénin, la Gaani se déroulera cette année du vendredi 5 au dimanche 7 septembre 2025 dans la cité impériale de Nikki. Le coup d'envoi sera donné par la sortie des Tambours Sacrés.

Le samedi 6 septembre, les regards se tourneront vers le parcours rituel de l'empereur, un moment fort de communion entre le monarque et son peuple. À cela s'ajoute la présentation solennelle des rois et dignitaires, venus des différentes provinces du royaume.

La clôture de la Gaani, prévue pour le dimanche 7 septembre, sera marquée par l'un des rituels les plus attendus : le Kayessi. C'est lors de ce moment que les princes, dans un acte de loyauté, se soumettent au rituel du rasage.

Bien plus qu'une fête traditionnelle, la Gaani est l'expression vivante d'une identité forte, d'un héritage préservé et d'une spiritualité profonde. Chaque année, elle attire des milliers de visiteurs.

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Les députés ont voté, ce lundi 1er septembre 2025, le projet de budget de l'Assemblée nationale du Bénin, gestion 2026. Il est évalué à 33. 085. 700. 909 FCFA.

Hausse du budget 2026 du Parlement béninois. Il s'établit à 33. 085. 700. 909 F CFA contre 29. 318 497. 486 FCFA en 2025, soit une augmentation de 12,85 %. Ce budget a été voté à l'unanimité des députés lors d'une séance plénière au Palais des gouverneurs de Porto-Novo au titre de la 2ᵉ session extraordinaire de l'année 2025.

La hausse du budget 2026 est due aux différentes actions à exécuter pour l'installation de la nouvelle législature en 2026. Le Président Louis Gbèhounou Vlavonou a aussi fait part du remboursement du prêt consenti pour la construction du nouveau siège de l'Assemblée nationale du Bénin. La séance a permis aux députés de soumettre quelques préoccupations. Elles sont liées à la réévaluation des frais de mission des députés à l'étranger, à la dotation en ressources financières des groupes d'amitié interparlementaires, à l'augmentation des frais de carburation et d'amortissement des véhicules de fonction des députés.

A la date du 15 août 2025, les dépenses au titre de l'année en cours sont chiffrées à plus de 14 milliards de F CFA, soit 44 % du budget remanié.

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Dans le cadre de l'Exposition universelle Osaka 2025, le Bénin a organisé jeudi 28 août 2025, le Benin Business Forum, une rencontre stratégique au cours de laquelle les opportunités d'investissements à la Zone industrielle de Glo-Djigbé (GDIZ), ont été exposées aux investisseurs japonais et internationaux présents à Higashi-Osaka.

La Zone industrielle de Glo-Djigbé, vitrine de l'industrialisation et de la transformation locale au Bénin poursuit son rayonnement international avec une forte participation au Benin Business Forum, organisé à Higashi-Osaka.

Devant un parterre d'investisseurs japonais et internationaux, décideurs économiques et chefs d'entreprises, le directeur général de la SIPI-BENIN, Faki ADJÉ a expliqué au cours d'un panel intitulé « La GDIZ comme moteur du développement agro-industriel », les opportunités d'investissements au sein de la zone économique spéciale, notamment dans les filières agricoles, textiles et manufacturières. Il a accentué son intervention sur les atouts que présente la GDIZ, son rôle dans la transformation structurelle de l'économie nationale ainsi que son impact en matière de création d'emplois qualifiés, la promotion des exportations et la valorisation des productions locales.

A l'Exposition universelle Osaka 2025, les visiteurs ont pu découvrir sur le pavillon du Bénin, des produits 100 % Made in Benin, issus des unités de production de la GDIZ ; les t-shirts premium, symbole du dynamisme de la filière textile locale ; des noix de cajou transformées sur place, reflet de l'expertise béninoise dans la valorisation agricole ; et autre produits qui mettent en valeur le Made in Benin.

La participation du Bénin à l'Exposition Universelle Osaka 2025 et au Benin Business Forum 2025, illustre la volonté du pays à renforcer sa visibilité économique à l'international, attirer les investissements directs étrangers et faire de la GDIZ, un hub industriel et logistique de référence en Afrique de l'Ouest.

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Depuis l'invasion de l'Ukraine par la Russie, les dépenses de l'UE en matière de nouveaux équipements ont explosé, mais le manque de collaboration continue d'en atténuer l'impact.

The post L’Agence européenne de défense met en garde contre l’augmentation des budgets et pointe le manque de coordination appeared first on Euractiv FR.

The rise reinforces expectations that the European Central Bank will keep rates unchanged at its next monetary policy meeting on 11 September

The Swedish Dementia Association says improved treatments are essential, but not at the cost of patients' personal integrity, or ethical conduct

À l'occasion de la commémoration de la Seconde Guerre mondiale, le président polonais a renouvelé son appel à des réparations allemandes d'un montant de 1 500 milliards d'euros, malgré les doutes du gouvernement quant à la faisabilité d'une telle mesure.

The post Le président polonais appelle l’Allemagne à verser des réparations pour la Seconde Guerre mondiale appeared first on Euractiv FR.

Belgium is lining up with other Western governments promising to recognise Palestine

Die französische Rechtspopulistin Marine Le Pen hat am Dienstag nach Gesprächen mit Premierminister François Bayrou eine schnelle Auflösung des Parlaments und Neuwahlen gefordert, während die Regierung von Bayrou ums politische Überleben kämpft.

Le Pen blamed President Emmanuel Macron for France's "deeply toxic" politics

Italien erwägt laut Regierungskreisen, eine EU-Haushaltsklausel zu nutzen, um die Militärausgaben zu erhöhen, ohne gegen die strikten Fiskalregeln der Europäischen Union zu verstoßen.

Indigenous People’s Celebration in Canada. Photo courtesy of Chrystal Tabobandung

By Randa El Ozeir
TORONTO, Sep 2 2025 (IPS)

If European colonialism had never happened in Canada, matriarchy would still have been strong in Indigenous culture. Matriarchy was the backbone of society’s structure and line of dominance in Turtle Island (North America) before the arrival of Westerners.

In practice, Indigenous women in Canada have been victims of violence and discrimination. In theory, they were supposed, along with children, to enjoy full protection, as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) states in article 22.

“Traditional knowledge would be whole and complete. Our languages, ceremonies, governance systems, planet health, communities, cosmologies, land practices, water preservation, and harvesting practices would be alive and well,” says Anishinaabe Ancestral Knowledge Keeper Kim Wheatley, “Head/Leader of the Fireflower,” the Spirit name she carries.

The female role and influence in traditional Native American culture were powerful and pivotal. Wheatley cites how women’s main duty, “like all community members, was to live in harmony with creation, a life of committed purpose and passion based on the gifts they arrived with from the spirit world. Women were hunters, foragers, medicine folks, healers, educators, leaders, artists, fishers, ceremonialists, singers, dancers, artists, and governance holders—really the societal glue on how to provide for the greater good. They were the ones who made the big long-term decisions for the communities they were responsible for.”

Anishinaabe Ancestral Knowledge Keeper Kim Wheatley.

The story of Indigenous women in Canada is considerably incompatible with what Disney World tried to twist and distort in its popular animation “Pocahontas.” Chrystal Tabobandung, Founder of RAISE Indigenous cultural awareness and competence training with Ojibwe roots, sees the “hatred of white women towards us, as if we were less. We have been kicked out of our homes. We are suffering today and being sexualized by men and social media. Historically, white women envied us because of the roles we held in our communities and our traditional ways.”

This is where the impact of colonialism has come in, right from earlier contact, and changed over time. Women in Europe were not to be seen, not to be heard. They were in the background, and they were very resentful at the fact that, here, Indigenous women had a voice, a seat at the table to make decisions regarding safety, child rearing, politics, and even where to camp.”

Socio-Economic Inequality

The effect of the forced Western social and business model has shattered too many Indigenous communities, and the shift to a Western male-dominant lifestyle has altered the whole picture.

Wheatley believes that over the last 150 years, “The foundation of species became a risk. The destruction of lands and waters through endless resource extraction, racism, misogyny, the vulgarity of political decision-making on women’s bodies, the ever-rising violence against women and girls, and the list goes on and on. We see a dramatic disparity in the socio-economic realities. Our People have vast, complex political systems, governance structures, balanced leadership models, extraordinary, vibrant trade practices, endless creativity, and intimate relationships to lands and waters. Deep moral teachings that contribute to the greater good based on long-standing visioning practices.”

While women can and do run for leadership roles, the colonial system does not support traditional governance and practices. The Indian Act is still law in Canada and is one of the recognized leading racist legal documents in the world. This Act oversees how and what a First Nation community can do within reserve confines and what happens when you leave.”

Chrystal Tabobandung, Founder of RAISE Indigenous cultural awareness.

The differences among Indigenous women vary according to their distinct nations. In Canada, there are over 630 recognized First Nations communities.

“Our nations’ women do things differently based on nation-to-nation teachings that are tied to tradition and culture as opposed to roles,” explains Tabobandung. “There are so many divergent oppressive systems that disconnect them.

They do not necessarily work together, but regarding huge social issues, like murdered and missing Indigenous women and sex trafficking, they do come together. They are active in marches and rallies. They stand up against injustices and reconnect with their tradition and their culture. The more voices that are coming out, the more people feel courageous, strong, and able to come forth with their personal experiences.”

How does lack of access to safe drinking water affect Indigenous women? According to Wheatley, “The water crisis in First Nations communities is under-recognized as a continuous assault on a basic human right. Women who live off-reserve have greater opportunities for employment, housing, and other socio-economic possibilities that simply are not available on many reserves for a wide variety of reasons. Educational facilities are far more accessible, along with social services that are integral to supporting families.”

“The proximity of travel to/from work, social gatherings, support spaces, cultural activities, educational options, and greater social interactions are much more accessible in urban areas,” continues Wheatley. “This contributes to a greater sense of well-being. In small towns, racism may not support greater opportunities, but in cities with larger populations, the odds increase in a woman’s favor.”

Reconciliation and Preserving People’s Culture

In her opinion, Wheatley sees that the Truth and Reconciliation Report was a gift to Canadians, challenging their comfort in historic amnesia and continued ignorance of cultural genocide committed by the highest leadership in this country.

“Anytime we have a voice from ‘our people’ to say how we need to look at restitution and restoration of our sovereignty, it is the right path. We do not need to be told how to heal… We need to tell the country how to support our healing. This is what the report does beautifully. It is as comprehensive as the country can digest at this time and yet… few of the ‘calls to action’ have been addressed meaningfully to date.”

Ten years have passed, yet not much has changed, Wheatley adds.

“This country has continuously operated under the fallacy of the Doctrine of Discovery and theft of land that was never theirs to take.”

The Western Eurocentric perspective has been imposed even on terminology and on what an Indigenous person uses. Tabobandung says, “Only in the past couple of generations have we empowered our children to have voices and ask questions. I grew up in a smaller town where colonialism impacted us, but we were still able to carry down our teachings and our stories. People who have been removed from their culture or have become disconnected in any way wouldn’t know these teachings.”

In British Columbia, Indigenous people are knowledgeable about their culture.

“They really project the importance of their Indigenous women,” says Wheatley. “If there is any movement for any Indigenous or Aboriginal rights to change in the court system, it will take place in precedence in British Columbia and will set that precedent for all other nations across Canada.”

Is There a Way Out?

Wheatley believes the solution between the government and Indigenous people has not been prioritized. “

Hence, Third World conditions exist as a norm in many [Indigenous] communities. To reconcile the crimes of the past in Canada, the perpetrators need to take responsibility, but that continues to be a threat to colonial intrusion and imposition on lands that are rightfully ours!”

Everyone takes Reconciliation differently.

Tabobandung heard different voices; some people are more extreme than others. On the ground, the fait accompli is that Indigenous people, Westerners, and other immigrants are practically sharing their lives on Turtle Island.

Tabobandung finds herself in the middle

“You have this Western business, social, and political model, and your model. How would you balance this? Many First Nations people have had this difficulty, especially those who come from Northern rural, remote communities. You have to know who you are and have deep roots. It is really hard to make that transition, especially in the Western Eurocentric system, where they want to get rid of us; they want to integrate us into the Westernized society so that we don’t exist anymore. Some get to a point where they find peace and balance.”

“I am Anishinaabe. I am Ojibwe. I refuse to acknowledge myself as Indigenous, First Nation, or Aboriginal,” says Tabobandung. “Our people are older than the terminologies the federal government imposed upon us. I walk softly and gently upon the earth. Culture has saved me, knowing that I am First Peoples to this land, in this territory, and knowing that a system is trying to annihilate my people, and knowing that I am still here thriving and surviving.”

This is what motivates her.

“It is why I walk with my head held high. It is why I educate myself as much as I can on anything. I paint indigenous paintings and do indigenous art to pass that knowledge down.”

IPS UN Bureau Report

 

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