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North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 84
NORTH AMERICAN ACADEMIC RESEARCH (NAAR) JOURNAL
2021 APRIL, VOLUME 4, ISSUE 4, PAGES 84-98
https://doi.org/10.5281/zenodo.4704681
Africans in China: The Lifestyle of Malian Muslims
Businessmen in Guangzhou
Bourema Sissoko1*, Abdoulaye M’begniga2, Wu Baoqin3, Soumaïla Oulalé4, Joseph Mango 5
1Institute of Anthropology, School of Social Development, East China Normal University, Shanghai, China
2School of Literature, Anhui Normal University, Wuhu, China
3School of Foreign Languages, East China Normal University
4Décanat Faculté des Sciences Sociales FASSO, Université de Ségou, Mali
5Transportation and geotechnical engineering, University of Dar es Salaam, Tanzania
ABSTRACT
Despite the large number of young population, colossal talent and many
resources in African countries, Africans in highly poorly managed
countries are often unlikely to achieve economic reliance and better
living conditions. This situation triggers the migration of Africans in
their numbers to the search for greener pastures. This study explored how
Guangzhou, a Chinese commercial city, attracts Africans. Specifically, it
used the case of Malian Muslim Businessmen (MMB) to investigate the
lifestyle, challenges and influence of their religion in daily activities.
Both qualitative and quantitative approaches with convenient sampling
methods were used to collect the data, administered by questionnaires,
semi-structured interviews, and participant observation. The results
showed that the city of Guangzhou attracts many Africans including
MMB due to business, and their lifestyles on leadership, food and
religion do not differ significantly from their home countries. The study
also identified that there is no influence their religion (Islam) on
business. However, due to time and administrative constraints, they are
unable to join for, e.g. collective prayers and celebrating feasts daily.
Furthermore, they are facing challenges for the renewal of the resident
permits obtained outside the city.
Keywords: MALIAN MUSLIMS, BUSINESSMEN, AFRICANS, DAILY
LIFESTYLE, GUANGZHOU.
number of diplomats, an increasing number of students, the ―workers‖ (entrepreneurs, sportsmen, teachers
and other professionals) and a huge number of traders or businessmen
1
(Bodomo, 2010; Cisse, 2013; Le Bail,
1
In this study, the term businessmen is used generically (includes women), and refers to traders or businesspersons and the most of
my informants identify themselves as businessmen.
Accepted Apr 15,2021
Published Apr 20,2021
*Corresponding Author:
Sissoko Bourema,
sissokobourma@yahoo.fr
DOI :https://doi.org/10.5281/z
enodo.4704681
Pages: 84-98
Funding: None
Distributed under
Creative Commons CC BY 4.0
Copyright: © The Author(s)
How to cite this article (APA):
Sissoko, B., M’begniga, A., Wu,
B., Oulalé, S. & Mango, J.
(2021). Africans in China: The
Lifestyle of Malian Muslims
Businessmen in Guangzhou.
North American Academic
Research, 4(4), 84-98.doi:
https://doi.org/10.5281/zenodo.
4704681
Conflicts of Interest
There are no conflicts to declare.
Introduction
The African population in China is generally stratified, comprising a small
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 85
2009).
In the last two decades, African traders in general and Malians, in particular, have made a
significant contribution towards the socio-economic development in Guangzhou,
using
commercial
exchanges.
Subsequently,
China–Africa
trade
volume
has had more than a
twentyfold
increase over the
last
decade. For example,
Guangzhou's export and import to Africa increased from below USD 500 million
in 1996, to about USD 3.4 billion in 2010. The main exports from Guangzhou to Africa increased more than
tenfold, from about USD 165 million in 1996 to above USD 2.1 billion in 2010 (Bureau 2011). The trade
involves four main types of products: cells and batteries, motorcycles, garments and clothing accessories, and
steel products (Li 2008; Li et al., 2012),
reaching
USD 200 billion i
n
2012 from USD 10 billion in 2002
(Castillo, 2014).
The liberalization and modernization of China, has principally resulted in an economic boom, contributing to
attracting Africans to migrate to China. It will suffice to say that the so-called ―made in China‖ products that
dominate African markets and elsewhere in the world, significantly contributed to attracting and influencing
Africans. Likewise, the number of flights between African and major Chinese cities contributed to better
(inter-) connectivity and the increasing number of African presence in China during the last two decades
(Cisse, 2013).
From a series of academic studies, reports and documentaries, there is a body of evidence suggesting that the
presence of Africans in China and the establishment of the
African Businessmen in Guangzhou and Yiwu,
significantly impact China's economy, which is currently the second-largest in the world
(Xi, 2012,
Bodomo, 2010, 2012; Le Bail, 2009; Bertoncello and Bredeloup, 2007; Li, 2008; Li et al., 2012; Castillo,
2014; Cisse, 2013).
This paper focuses on Malian Muslim traders in China. It attempts to contribute to the debates on the growing
presence of Africans in Guangzhou by focusing on their daily life activities– their organizational structure –
and the major (religious and sociocultural) challenges they face. The paper also clarifies and analyzes the
structure and composition (business profile, background, age, association) of Malians, their contribution to
socio-economic development in their home and host country and the (non-) impact of religious life on
business.
Africans in Guangzhou
The city of Guangzhou, located in the Southeast province of Guangdong has over the years, been the first
place of attraction and settlement for African businessmen. Historically, the town has been an economic pole
for exports. Under the Sui and Tang dynasties, trading activities were already essential and significant, and
the ancient city of Huangpu (currently District of Guangzhou) was the beginning point of the maritime Silk
Road. In the 18th century, Guangzhou was the exclusive forum of commercial exchange and trading with
foreign countries and also became the only place where foreign merchants or buyers could contact Chinese
goods and manufacturers with the Chinese Export Commodities Fair (Canton Fair). The province has been
receiving most of the foreign investments with a high level of production of goods (Le Bail, 2009;
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 86
Bertoncello and Bredeloup, 2007; Li et al., 2012).
Most of the Africans found to be living in Guangzhou, are mainly from West Africa with a small fraction
from Central Africa. Nigerians mostly dominate followed by Malians, Guineans, Ghanaians, Congolese and
Senegalese respectively. The major languages used in the area are English, Chinese and French. Other African
languages such as Igbo, Bambara, Lingala, and Swahili are also spoken within the African community of
Guangzhou (Dittgen, 2010). Africans can be easily located and associated with the way they live. Most of
them live in 20-storey buildings in Tian Xiu, Guolong Daxia, and Canaan Export Clothes Wholesale Center
established for import-export companies, dealing in hi-fi shops, clothing, transport agencies, restaurants).
There are approximately over two million Chinese living in Africa, but there are only about 500,000 Africans
in China, with some 100,000 in Guangzhou alone and the rest distributed in cities such as Hong Kong and
Macau on the southern coast, and Yiwu, Shanghai, Beijing, and other middle and northern Chinese cities
(Dittgen, 2010; Bodomo, 2012:34).
Mathews Gordon estimated that 20,000 Sub-Saharan Africans, 10,000 Arabs at any given time, lives in
Guangzhou. They are in Sanyuanli and Xiaobei [most of Malians are in Xiaobei and Nigerians in Sanyuanli],
and 70%-80% are male
2
. The influx of Malian migrants to China is supported by a strong policy framework.
This includes the
unification of Hong Kong and Macao Special Administrative Regions as part of the
People’s Republic of China
(PRC) in 1997 and 1999, and the Convention for ratification of the
International Labor Organization
(ILO) in December 2001 by the PRC (Castillo, 2014;
Li et al., 2012;
Bodomo, 2010 and 2013). These created favourable conditions for the arrival and presence of Malians,
a nd t heir enga geme n t
in
the trade of minerals since the early 1980s (Bertoncello and
Bredeloup,
2007 and
2009;
Li,
2008).
Guangzhou is nowadays the Chinese manufacturing industry, represents the majority of national export and
the largest ―city market‖ in China and all world. It is also becoming an excellent and essential business
(economic) destination for Africans. In the next section, we developed and based our findings on the
empirical perspective of the socio-anthropological survey, semi-structured interview and participant
observation in Guangzhou’s Xiaobei area.
Materials and methods
This study employed a combination of qualitative and quantitative research methods. The simultaneous use of
these methods allows for the integration of all aspects of this study. These analytical approaches are both
inductive and deductive and therefore build on the objectivity of this study. Data collection on surveys,
participant observation, and semi-structured interviews were used to strengthen the empirical basis of this
study. Our study covered the geographical area of Guangzhou City, Guangdong Province, which is one of the
2
Prof. Mathews Gordon. Keynote speech, Center for Global Asia and Global Perspective on Society Young Scholars Colloquium
on Asia and the World, New York University Shanghai.08/03/2018
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 87
biggest cities in China. This choice was motivated by cost, time and proximity, and the fact that the city hosts
the largest African community in China.
A preliminary study was conducted in the study area, which involved interviews with traders from Senegal,
Guinea and Mali, and observations of their activities, for two days. Based on the results, the Malian
community was selected for further study because much research was done on the African communities in
Guangzhou. But any study focused on the Malians’ businessmen, and we would like to let the data on the
Malian community in China. Between June and August 2015, contacts were made with the Malian traders'
community president, amongst other essential intermediaries, who provided further access to the other
members of the community. Next, the objectives of the study were explained to the potential participants
(families) identified, and this facilitated their willingness to participate in the research.
The survey was conducted between August 2014 and February 2015, over a cumulative period of 20 days.
First, information on Malian Muslim businessmen was collected to identify potentially eligible migrants for
the study. Next, all eligible Malian Muslim businessmen in Guangzhou were sampled for the survey. Also,
other nationalities were surveyed using a semi-structured interview. The semi-structured interview approach
was adopted to enable respondents to express themselves on a wide range of issues. Closed questions tend to
be authoritarian and lead respondents' responses in sociological surveys. Before the interview, respondents
have assured anonymity of their responses to ensure that they gave genuine answers to the questions posed.
The responses were recorded on tape to maintain the authenticity of the respondent's interviews. Furthermore,
some informal conversations were also recorded and added to the empirical integrity of the study. The
questionnaires are used to gather reliable statistics. SPSS (Statistical Package for Social Science) is then used
to analyze and interpret the quantitative data correctly. Sampling was carried out due to the geographic size of
the study area, which is Guangzhou city. The choice of different social groups allowed the author to gather
lots of information.
The majority of data in this article was taking on the Master dissertation at Huazhong University of Science
and Technology HUST (Sissoko, 2016); we revisited, ―updated‖ the academic literature about Africans in
China, Religious lifestyle and business field and also conducted 10 semi-structured interviews online.
Results and discussion
Participant characteristics
As shown in Table 1, the key demographic groups amongst the respondents were adults, aged between 30-39
years old as they constituted about 54.5 % of the sample population. Those who were less than 20 years old
rank as the lowest number of constituents, at only 2.5 %. The majority (92 %) of the respondents in the
survey were males. 74% of them are married, whilst 24% were single.
In general, most of the respondents were educated with 40.5% of them being Quranic School, 19.5%
(although a lot of them did not finish this level of education) being Higher school attendants, and 10% being
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 88
illiterate. 5.5% are indefinable or undisclosed. Regarding the fieldwork investigation (participant observation,
interviews, and questionnaires), it can be argued that the majority (approximately 50%) of Malian
businessmen in Guangzhou have an adequate level of education.
Table 1 Demographic profile of respondents
Category
Numbers
Percentage(%)
Age (years)
< 20
3
2.4
20-24
15
12.1
25-29
22
17.7
30-34
30
24.2
35-39
37
29.8
40+
17
13.7
Total
124
100.0
Gender
Female
10
8.1
Male
114
91.9
Total
124
100.0
Marital status
Single
30
24.2
Married
92
74.2
Divorced
2
1.6
Total
124
100.0
Level of study
Illiterate
12
9.7
Primary school
12
9.7
Secondary school
19
15.3
Higher education
24
19.4
Quranic school
50
40.3
Others
7
5.6
Total
124
100.0
ethnic group
Sarakole
72
58.1
Malinke
11
8.9
Bambara
13
10.5
Peulh
12
9.7
Songhoi
1
0.8
Others
15
12.1
Total
124
100.0
Source: Analysis of Survey Data
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As illustrated in Table 1, 58% of the respondents are Sarakole or Soninke, 1% is Songhoi, and 12% are from
other ethnic groups. This indicates that the majority of the Malian businessmen in Guangzhou are Soninke.
Amongst Malian traders (those who speak Tunkarake), the Soninke are the most visible as they travel to many
places around the world. In Mali, this ethnic group specializes in trade and tends to travel abroad to ―make
money‖, which in turn contributes enormously to the socio-economic development of Mali (Sissoko, 2016). It
is the investments of Malians from abroad in the socio-economic development of Mali. They contribute
directly by sending money to their families and localities. They also build health centres, schools, roads and
drinking water towers and electrify some villages etc. (Keita, 2009).
The daily life of Malian Muslims Businessmen MMB
This section explains how the respondents organize themselves and their relations with Chinese Muslims.
Besides, it highlights their daily practices, religious and commercial routines. From Table 2, about 4 out of 5
of the respondents prayed at least 4 times a day during business hours, implying a positive stance towards the
effective practice of Islam during business hours. Furthermore, only 10% of the respondents indicated that
they offer their prayers at the mosques; 52.5% and 19.4% often pray at the office during business hours and at
home, respectively, whiles 18.5% mentioned that they pray at other places (Sissoko, 2016). The low rate of
performing prayers at the Mosque each time of worship is typical of the Chinese setting, where people usually
pray in mosques on Fridays.
Table 2 Frequency of prayer' time per day and eating food
Count
Percentage
0 time
2
1.6
1 time
2
1.6
2 times
6
4.8
3 times
15
12.1
4 times
53
42.7
5 times
46
37.1
Total
124
100.0
Source: Developed for this study
As suggested by (Shaari et al. 2013), halal means activities are allowed or permissible by Islam while Haram
means are those that are prohibited. Regarding dieting, it was found that 47.6% of the respondents relied on
food from foreign Muslim restaurants (Africans, Arabs and Malaysian restaurants), 31.5% from home, 16.9%
from Chinese-owned Muslim restaurants, Lanzhou lamian, and 4% from other places (Sissoko, 2016). The
results suggest that most of the respondents eat halal foods in restaurants owned by Muslim foreigners. Mr
Doukoure, the vice president of the Malian Community Association (Haut Conseil des Maliens de l'Exterieur
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 90
HCME
3
) in Guangzhou, asserted that ―I eat at home and the office. However, in the office, the foods are
usually ordered from foreign Muslim restaurants, which take into account halal in meal preparation‖.
Moreover, 60% of the respondents observed that they considered halal meals when eating very frequently,
36.5% occasionally, whereas 3% very rarely. These results are a positive indicator that Malian Muslims
consider the laws and rules of Islamic nourishment; thus, they are good practitioners of Islam.
Structural Organization of the MMB
In general, Islam does not have enough influence on the commercial activities of Malians in Guangzhou.
Malians are keeping to practice their religion and take specific Islamic values into account in their lifestyle.
Essentially, it is crucial to clarify the limits of religion in the trading of Malian businessmen. Therefore, the
Malian community' association is the most exciting and essential organization in Guangzhou. The table below
highlights the importance of Malians' associations.
As shown in Table 3, 60% of the respondents belong to the Malian community association, while 41% and
4% represent others and religious associations in Guangzhou, respectively. Mr Doukoure, the vice president
of the Malian community association for over 40 years, stated that he was already a trader import-export
(France Italy, the West African Sub-region Ivory Coast) before coming to China in June 2003. He is very well
educated, acquired a bachelor in Psycho-pedagogy Ecole Normale Supérieure ENSUP du Mali and speaks
French, English and Chinese fluently. He said the following,
―Here in Guangzhou, I am alone on my account; I have a license (which is universal) that allows me to work
throughout China. I usually send products to Mali, Congo, and Angola. I deal with building materials (tiles,
plumbing, furniture, freezers, and fridge etc.), mining equipment (graders, loader tires, the bulldozer, Ben
etc.), tires, motorcycles and minibus spare parts. The HCME is an apolitical association, joined by Malians in
the diaspora. It serves as a bridge between the government departments and Malians residing in the country,
and also a bridge between the Chinese authorities and the community, and between the Malian government
and Malians in China. It defends the interests of all Malians (businessmen, students, and other workers) in
china‖.
Table 3 Organization and satisfaction of Malian' association
Count
Percentage
community
68
54.8
religious
5
4.0
others
51
41.1
Total
124
100.0
Source: Developed for this study
3
Le Haut Conseil des Maliens de l'Extérieur (HCME ) is an organization that has the associative status, was founded in November
1991 in accordance with the recommendations of the National Conference after the fall of the regime of the 2nd Republic of
President Moussa Traore which was the same year (1991).
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 91
The association is essential to Malian businessmen's lives in Guangzhou. However, about half (49%) of the
respondents did not see the importance of these associations (Sissoko 2016). The respondents are indifferent
about the significance of their associations, whilst some argue that the associations enhance solidarity, as well
as assist in the repatriation of the deceased. Furthermore, these associations assist in solving issues with
documentation in Guangzhou, amongst other problems. 28% of the respondents are very satisfied, and 23.5%
are satisfied with their community association's activities regarding their business. 48.5% are not satisfied. In
October 2016 in Nanjing, We were a witness of Malians' solidarity and the role which HCME plays in
transporting the deceased trader to Mali. These results (majority) reflect a good communication environment
between the association's leaders and members. Here, we are just only talking about the percentage of
satisfaction of the Malian community's association because the Chinese law and regulations do not allow them
to create a religious association. So the HCME is an official association in Mali and many other countries in
the world for Malians outside, and Guangzhou's local authorities also recognize it.
The relationship between Malian Muslims and Chinese fellows Muslims
It can be observed from Table 4 that 68% of the respondents mentioned festivals, 17% listed prayers, 8%
death, and 7% mentioned others, regarding how Islam allows them to get together with Muslim country-
mates. Mr Y M, who is 39 years old, tells us that ―They come together to celebrate Ramadan and Eid, invite
his relatives and Chinese Muslims and non-Muslims alike‖. This situation is illustrated in this excerpt from
our field note:
After the Jumah prayer around 16h/17h, we went to S's Office. We talked together, prayed and ate until dusk
(fitiri). We were sometimes between 15–20 people. After the fitiri, Mr H, the imam of that day who is an
erudite Islamic scholar, frequently made Islamic reminders. The different dishes were prepared by the women
of H, S, and D etc. for the group. So, the Malian’s brotherhood, solidarity and ancestral hospitality are a
concrete and living reality in Guangzhou (Participant Observation, October 2015).
Table 4 Frequency of Islam in their interrelationship
Count
Percentage
Festivals
84
67.7
Prayers
21
16.9
death
10
8.1
others
9
7.3
Total
124
100.0
Source: Developed for this research
Another point that is observable from Table 4 is that 64.5% of the respondents pray at the Mosque ( for the
usual Jumah or Friday prayer) and 19.5% of the Muslim restaurants allow them to gather with Chinese
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 92
Muslims, whilst only 1.5% pray at weddings (Sissoko, 2016:32). So the Mosque and Lanzhou lamian is an
excellent place where Malians and Chinese Muslims mingle and socialize. Jumah (Friday prayer) is the
Muslim worship day, the Huge Xian xian Mosque in Guangzhou, near Guangzhou's railway station and 20
minutes walk to Xiaobei—is the market place after Jumah prayer for many Chinese Muslim minorities
(dealing with clothes, meats, bread, local juice, fruits, etc.). A mosque is also a place of gathering;
convocation and cultural mixing of various nationalities and race of foreign Muslim descent (Arabs, Africans,
Europeans and Chinese). Besides, some take this opportunity to embrace each other, extend salaam, chat and
purchase their weekly foodstuffs, especially meat.
Figure 1: By authors, Muslim's worship day (November 2015)
Problems encountering MMB
Generally, problems faced by Malian businessmen according to the findings are associated with problems
they experienced with local authorities, at socio-economic and religious levels. Here is an excerpt from Mr
SM ―there is also a serious problem for newborns and their mothers. Usually, we are given only 1 month / 30
days visa, and each one must come and go to China [the observation was made that the majority of
businessmen have only one-month visas]. In the case of childbirth, the mother would have to go out and leave
the newborn with his father, cannot work like her counterparts, and has to work half days so that the baby can
breastfeed. Also, the parents have to arrange a passport for the newborn in a short time. The fundamental
problem is the police of Xiaobei, particularly the Dengfeng's police because they molest us with registration
and passport issues, often they invade your privacy in your houses unauthorized. Otherwise, they have no
problems with the local authorities and the police also generally respect the Malians‖
Examining, this discourse reveals that local authorities and complicated Chinese laws in Guangzhou are a
matter of contention for Malian Muslim businessmen. According to the law, there should be no meetings, no
strangers, no congregational prayers, formal registration of associations, no monthly outings without the visa,
frequent seizure of passports, and excessive use of power by the police to mention but just a few. Invariably,
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 93
collective prayers can be done in their offices (between 10-20 people) and houses or homes, which is quite
different from collective prayers in Mali.
Notwithstanding, the difficulties in securing visa renewals started after the Beijing Olympic Games in 2008
and Guangzhou's Asian Games in 2010. The police do not give six (6) months or one (1) year visa which
compels some African businessmen to go out of China every month, either Africa, Hong Kong or Macau to
get the entry visa. The majority of Malians exploit this strategy in Hong Kong. Here, we have an illustrative
example: ―They were often asked to go to HongKong, Macau or back to their home countries whereas
foreigners from Europe and America are exempted or grant immunity. Besides, Africans living at the city's
Canaan Market were warned that all foreign nationals must carry passports. Still, in reality, it is Africans who
are overwhelmingly stopped, interrogated and often harassed about their passports daily in Guangzhou‖
(Bodomo and Ma Enyu 2010, pp286-87; Bodomo 2010).
Given the above, sociocultural differences are also contributing factors to these problems. Besides, individual
and community beliefs (religion, myths, and notions of magic) have their socio-economic, cultural and
historical realities, which analyze and describe social facts in return. In an informal conversation at the
Lounge coffee bar of Tianxiu Building, Mr DA told us that we quote ―I do not understand, in all countries of
the world Chinese have their Chinatown, why they do not want the businessmen meet/gather here in
Guangzhou? And yet they are comfortable in Africa and particularly in Mali‖. Through the author's field
observations, it can be argued that this highlights the level of knowledge, lawlessness by some Africans in
general, and Malians in particular. But it is important to note that we couldn't get to the local authorities
(Police) for an interview, so the position or perspective of Chinese authorities lacked for the analysis of
Malian Muslim traders' predicament.
The central hypothesis in the subsequent section will focus on the African traders in China's academic
theoretical issues, otherwise, the other two points, relations between religion and migration, and religion and
business will not be debated because the academic studies of African traders in China are available, more than
those both fields above.
Conclusion
For this final section, a portrait of one of my Malian Muslim trader's key informant, one ethnographical diary
and the concluding discussion is highlighted. KK. He is 47 years old, married to Madam A and has one child.
―Before coming to China, I was a trader in Congo from 1998-2010. It was in September 2010 that I came to
Guangzhou for a greener pasture. In the beginning, we were two Malians in our company, but now I am alone
and have my own company. I usually deal with Chinese factories or often with particular suppliers. Besides, I
send my goods (clothes, shoes, spare parts ...) all over the world, mainly in Africa (Mali, DRC, Congo,
Equatorial Guinea, and Angola), in Europe Paris and the USA. Besides, I also have my Cargo with an
associate; Malians ship goods from China to Mali by the port of Dakar in Senegal because Mali is a
landlocked country.
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We live in perfect harmony here, and the Haut Conseil des Maliens de l'Exterieur (HCME) is one of the most
important associations in Guangzhou; hence, there are some small associations for the citizens in some cities.
Malian community here are well organized and regularly pay their dues while the HCME as an association
facilitates our adaptation in China and helps enormously for the management of personal, administrative and
social problems.
In the same vein, I do not have a fixed time to go to work; it depends on my activities during the day.
Presently, we don't experience issues relating to performing our usual daily prayers as one can do it anywhere,
it finds you and even at some Chinese suppliers' offices. As a practising Muslim, I take Halal food into
account and very often, my foods come from home or buy in African or Chinese restaurants.
Furthermore, Islam has no impact on our social adaptation in China as well as in our trade. However, between
us Malians, it helps because we celebrate together with a small number so as not to attract the attention of
local authorities. I have no contact with Chinese Muslims apart from praying together on feast days and
Fridays at the Mosque. At the spiritual level, I never had an issue with the authorities; however, one of the
major problems we faced is accessing the residential permit and other related documents to regularise
immigrants’ status in Guangzhou.
In addition to this problem, the education of our children is another nightmare. The choices for educating our
children here is minimal. He asserted that you either send them back home to go to school or they stay with
you in china without proper education, wherein he paused for minutes without a word due to the gravity of the
issue‖ (Online Interview with KK on 微信 WeChat, Chinese social media, October 2019).
One excerpt from our ethnographic field note:
Mr S, one of my informants who speak Lingala very well, also introduced me to some of his colleague Malian
traders. In 2014, he received Mr AC, one of his clients, when we were in Guangzhou for a few days holiday
and feasibility investigation of the study Mr AC, a Malian trader from Congo, was my roommate in a
guesthouse. It is important to note that initially, guesthouses were not banned in Guangzhou, so some
businessmen were staying there temporarily. Mr S helped him to visit the markets, visit factories, ordered
goods on a wholesale and retail basis.
He groups the goods at the level of his Cargo before sending them to the destination countries. In return he is
paid, so he does a job of expertise or consultation, besides his own business because he sends products in the
DRC, Mali, Ivory Coast and Congo. Unlike many Malians and Africans, he has a permanent residence permit
every year. In their office at the Building Guolong, three of them are there with their own company, while Mr
H has a Chinese secretary. Their office has a shared lounge; three bedrooms are used as Mr H, Mr D and Mr
S' own offices and a toilet. A small part of the living room is arranged for the secretary of Mr H.
Sometimes we saw Mr Z in Dashatou Electronic' market Building in Guangzhou (a Chinese second-hand
phone seller who goes around from door to door meeting his customers in Guolong Daxia). Around 22h, we
observe him in the Office of Mr S, where he took the spoiled phones for repairs and deal with the second
hands only. We recalled that in this Office, many young Malian businessmen come to chat and engage in
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PlayStation video games between 8 pm- 10 pm. So it was a great benefit to Mr Z's business as he had a close
relationship with his customers as they share jokes and tease each other more often. We once asked him about
the price of a second-hand iPhone 4 and gave him one research questionnaire too.
The results show that the majority of Malian Muslim businessmen are good practitioners of Islam, and they
consider Islamic laws and rules (pray regularly, usually eating halal foods) as integral to how they socialize
and experience solidarity. This paper also indicates the general perception of the non-relationship between
Guangzhou's businesses and Islam. Business and commercial relations are based on mutual trust and human
character/personality (respect, behaviour and communication, etc.). Contrary to China, in Mali, Muslims can
perform individual and congregational prayers at the mosques, at home, in and outside the offices. It is
important to note that 95% of Malians are Muslims and Islam has positive impacts on their lives. For
example, in the big market of Bamako, there are mosques and many unique places where people congregate
for prayers. We observed times without numbers that the traders closed their shops for Selifana (Dhuhr, 13h-
14h UTC) and Lanzara (Asr, 15h-16h UTC) times, prayed and came back to reopen their shops' for business.
We also perform Jumah congregational prayers in a mosque located in one of the biggest markets in Bamako.
Generally, this market and other markets in Mali are practically closed for Jumah prayers while some traders
will break off for the day after Jumah prayers on Friday afternoon.
The issues of food can be an essential aspect of the socio-cultural profile acculturation process/ procedure in
terms of nutrition (Lanzhou lamin or Chinese owned Muslim restaurants and foreign restaurants and Home).
Sometimes, instead of eating at the restaurant, the Malian trader's wives bring foods (lunch) to the Office
where we eat together, which is typical of an African setting. Many a time, Mr KK do invite me to his home
after work to have lunch or dinner together with his family. This gesture is orthodox of African societal norms
of sharing and socialization. He is our host and mutual aid (jatikiya), where solidarity and hospitality become
the most valued in Malian culture. Food plays a significant role in the consolidation and strengthening of
sociocultural links as it is also a sign of respect and thus, a means of welcoming guests in African societies.
There are no registered religious associations in Guangzhou. The HCME is a Malian community association
serving as a bridge between Malians and local authorities in Guangzhou, as well as Chinese and Malian
governments in particular. This association plays a crucial role in enhances solidarity, solving problems
regarding documentation issues and repatriating corpse of Malians who died in Guangzhou to Africa. There is
a strong bonding of fraternal brotherhood between the Leadership and members of the associations based on
sound ethical and moral principles of African culture. This concept of bridge theory was used and developed
by Adams Bodomo in the literature of Africans in China (Bodomo 2010, pp 694-695 and Bodomo 2012).
Further, other scholars like as (Bertoncello and Bredeloup, 2007), also called an ―outpost‖, (Li, 2008; Li et al.,
2012) an ―enclave/ethnic enclave‖, and (Mathews et al., 2017) ―cultural ambassador or cultural broker‖; we
think they argue in the same perspective and direction of how African traders become a bridge between their
host Chinese community and their countries of origin. In the perspective of Mr Z above, the Africans presence
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in Guangzhou gave a lot of opportunities to the Cantonese, Chinese from Hunan, Hubei, Fujian and Uyghur
minority from Xinjiang and the rapid urbanization, transformation, and development of Xiaobei and
Guangzhou (Castillo 2014; Li et al., 2012).
The case of the Chinese owned Muslim's restaurant in Xiatangxilu, just 100m from our hotel Baixun jiudian.
They have menus with fish and chicken a bit African ―Halal Lanzhou Lamian Africanist‖; they also sell
internationally for the call from the outside. Not far from this same place, there was a shop selling bread,
croissants, and cakes like those in Africa. These vendors were all Chinese Muslims who attracted and sought
out an African clientele (Castillo2014).
The growing presence of Africans in Guangzhou and Yiwu contributed to promote and develop many
opportunities for Chinese factories and entrepreneur's starting new businesses with Africans and other
nationalities. A lot of Chinese also moved to Guangzhou for searching and finding jobs (trade, shipping,
hostelry) (Cisse, 2013; Mathews et al., 2017).
Furthermore, The African Diaspora's contributed enormously to socio-economic development in their host
countries and their homes. According to the World Bank, Mali takes down 9th place of the countries receiving
the most money from his diaspora, and 3rd place of the francophone countries – behind Senegal and the
Democratic Republic of Congo DRC, with USD 900 million in 2018, as against USD 1.059 billion in 2017,
which represent 7% of national GDP. Of this total, 245 million came from the 120,000 Malians living in
France in 2016. These data didn't factor in the transfer costs of the total sum sent and the pawn attached to the
473 Million euros of development aid granted by France between January 2013 and September 2017 (Keita,
2009). The actions taking by Malians in Diaspora towards their beloved nation is summarized below:
transfers of funds, the realization of local development projects, the consummation of small and medium
enterprises-small and medium industries (Petites et moyennes entreprises- Petites et moyennes industries
PME-PMI) and abetment to the country in case of significant crisis etc.
In addition to this study by the African Development Bank, we also know that the quantum of investments of
the African Diasporas is more conspicuous and colossal than the debts owed to the Bretton Woods institutions
and the so-called aid of some developed countries and friends around the world
4
.
However, the Malian Muslim traders continue to experience some problems in their life in Guangzhou.
According to Chinese laws, it is contraband for the respondents of the study to besiege for congregational
prayers. Therefore, convergence for prayers, Muslim festivals, Visas, registration, and police are an
embodiment of difficulty in Guangzhou social life. In furtherance, the indomitability of the city's officials in
4
Remittances are steadily increasing in Africa and contribute to the development of the continent's economies. The figures
published on this subject by the World Bank confirm this dynamic. In fact, in 2014, nearly 120 million Africans received 60
billion dollars from 30 million Africans in the diaspora. If this amount, higher than official development aid ($ 56 billion in 2014)
and foreign direct investment ($ 50 billion), justifies calling the African diaspora a financial power, this diaspora is full of other
key potentials in the development of Africa.
Jeune Afrique http://www.jeuneafrique.com/440937/societe/diaspora-africaine-nouvelle-generation-a-loeuvre
North American Academic Research, 4(4) | April 2021 | https://doi.org/10.5281/zenodo.4704681 Monthly Journal by TWASP, USA | 97
easing the regulations on residential permits resulted in the unprecedented presence of Africans in
Guangzhou. In China, once an immigrant is in the country, local authorities are in charge of granting
residence permits. To some extent, each municipality, city, and province employs different policies to manage
foreigners residing in their jurisdiction. As a consequence of this, many Africans have moved to Foshan,
Dongguan and other surrounding locales while some Africans left China.
The materiality of African traders in Guangzhou in the Sino African relationship is paramount and
irreplaceable. In addition to billions of turnover, the African diaspora contributes enormously to eradicating
unemployment on both coasts and strengthening sociocultural ties. Therefore, its socio-economic impact
requires that the governments of Africa, south of the Sahara and China, make tangible reforms in political,
migratory and social terms to facilitate and improve their implantation and integration in China. Further, this
paper will also be beneficial for Chinese authorities to understand better what the African traders would like
from them and how the Chinese state can allow them to practice religion and business (economic) without
restrictions freely.
In definitive, this study suggests that future research must be conducted to investigate these issues of religion,
customs, and their impact on the daily life of migrant traders in a sociocultural approach.
Acknowledgement
We wish to express our sincere thanks to Professors Huang Jianbo and Ortiz Horacio for their close
supervision during the study. Further, we extend our since gratitude to our fellows; Gideon Sagoe, Cisseay
Ismaela, Sissoko Oumou and Rafiq Yunus for their useful suggestions and comments
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About the leading author:
Sissoko Bourema is currently a PhD candidate in Anthropology at the Research Institute of Anthropology,
East China Normal University, China. He holds a BA and Ma in Anthropology from the Université de
Bamako and Huazhong University of Science and Technology respectively. His research interests focus on
Cultural and Medical Anthropology.
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