Gold has a life-line in which gold matter is extracted and then processed at the end of which it materializes as ‘pure’ gold. Along these steps, gold matter is transformed in the hands of many experts mastering specific technologies. This series follows first of all these Gold Lifeways. The line is not linear and finite; new technologies extend possibilities of extracting gold from ore and leftovers (tailings), and old sites can be revisited for new extraction. Gold Lifeways also refers to the lives and lifestyles of people involved in these mining activities. Lifeways that are expressed in work ethos, expertise, leisure, clothing styles, perspectives on life and ambitions for the future.
Gold mining and processing ore takes place in the middle of communities of farmers who keep animals: goats, chicken, and cattle. Here the pathways of mining and agricultural livelihoods cross in telling ways. What does the photograph portray - which choices can community members make, which (alternative) futures can be traced?
Blacksmiths are called numu in Malinké, and constitute a caste or hereditary profession in many Mande societies. Here, a local forge fabricating and repairing tools used by miners in their excavation work.
Mining teams in Ghana are usually only male. When mining occurs far away from markets and residential areas, some of the younger members of the team are tasked with the cooking. The prospect of feeding bellies brings smiles to faces.
A laverie (literally, “laundry machine”), simultaneously crushing and "washing" (on a sluice box) gold ore and leftovers. Laveries have become common in the last decade: while consuming significant amounts of water, they enable a more rapid, though relatively superficial, processing of large quantities of material.
A gold miner in Kejetia is grinding gold bearing rocks to dust with a Changfan (a Chinese machine) in order to prepare for further processing. Clearly, this is a dusty business.
After crushing stones, the powder (called ‘powder money’) still contains small stones. Sifting out these larger grains with cloth is called ‘shanking’. The women carrying out these tasks identify as ‘shanking girls’, a nickname which expresses a sense of humor as well as pride.
No matter how meticulous grinding, milling and washing of ‘powder money’ are carried out, the leftovers (tailings) will still contain gold matter. Processing the leftovers with cyanide brings the rest of the gold out. In Burkina Faso the work with cyanide has a longer history.
Immigrants from Burkina live and work together at mining sites, and are happy to express who they are: Burkinabila – young person from Burkina – Faso Biiga, child of Faso. The name of the country – Burkina Faso – means Land of Dignified People.
After leaching in cyanidation basins, the resulting liquid material is "cooked" with various chemical substances (here sulphuric acid) before the final product is brought to smelting and refining facilities. Recently, seasonal migrant miners from Burkina Faso have become experts in cyanide-based processing techniques in northern Ghana. This technology, and its required expertise, is now spreading throughout the country.
At the end of the cyanidation process, which is used to recover gold from residual material after earlier forms of processing, the reward is revealed: gold ready to be taken for purification.
Scaffolding of former operation; New beginnings (1) Gold Lifeways of mines can be prolonged by new beginnings. In an abandoned mine, people may decide to give it another go. They extract some ore (‘stones’) to test the presence of gold matter. If this is the case, they may strengthen the scaffolding and give mining yet another boost.
Recently arrived miners carry ore out of an old mine to test the quality of the gold matter still present in the underground.
Lamisi Yaliwaa, who was born and raised in Kejetia, has a reputation in processing gold matter. She is well respected and mining teams trust her to work their ore. She is proud of her way of life. This photo portrays Lamisi’s life beyond work: ready to go to church.
The basin with Lamisi’s name engraved spells out her occupation: a woman making a living in gold.
Lamisi is washing the ‘powder money’ of the miner. The heavy gold deposits on the carpet, draped over the higher part of the sluice box, residuals will run down with the water into the basin. The residuals in the basin are called, ‘the Black’. Lamisi is rewarded for her washing services with the Black, which she can process to extract gold.
Black can still contain quite a lot of gold, depending on the quality of the original ore (‘powder money’) and the thoroughness of the washing at the sluice box. Before Lamisi can cash money, she will have to pay for milling the black.
Lamisi is standing at this processing site, money ready to pay the mill owner. After this is done, she can take the ‘powder money’ to her washing site.
After the processing at the sluice box, Lamisi will start panning the concentrated gold matter. On the rim, the gold becomes visible.
This is the moment for cashing in. After the washing for the miners, the drying, milling and the washing of her own Black, ‘powder money’ finally becomes her money.
After a hard day’s work, Lamisi is preparing food for herself and for her guests.
Miner washing ore while spelling out major lessons for life: Keep dreaming with your feet on the ground.
Mining is not just an occupation, it is also a way of life with hardships but also forms of freedom. Here, a miner came to work in what would in other contexts be a female attire. Is this out of necessity or did he opt to get dressed to kill?
In gold mining, challenges do not only arise preceding the discovery of gold, but often also once gold-rich areas are reached and money is anticipated. This writing on a wall in Kejetia illuminates that more opportunities also bring more risks, that more money can bring more problems.
‘Mama must chop’ is an often-heard statement, which means ‘mama must fulfill the obligation of taking care of her children’. Gold Lifeways is a balancing act of taking care of oneself and others.
Mural painting on the wall of a small store where food and beverages could be bought. As elsewhere, drinking spots are an important social space in gold mining areas.
Herbal remedies and traditional medicines sold at a mining site. The sign (written in N’ko, an alphabet used for the transcription of Malinké) displays a depiction of Mami Wata, a deity associated with water and endowed with healing powers. It also lists different illnesses for which medicines are available.
A café on the side of the road serving café noir (black coffee). Miners drink coffee to “find the strength” and endure the physical labour required to dig underground. Cafés are also places for resting and socializing after work.
Videoclubs and bars in the mining sites near Siguiri followed closely the Brazil football world cup in 2014, broadcasting all the matches and charging viewers with a small fee. International football competitions are very popular, catalyzing support for the different teams and the best players, and nourishing a globalized imaginary.
Miners often migrate to mining sites, leaving old sites or home towns behind. Staying connected with friends and families, in addition of course to business partners, is therefore important. With battery charging services such as this one, you will always have the power to say hello!
Blacksmiths are called numu in Malinké, and constitute a caste or hereditary profession in many Mande societies. Here, a local forge fabricating and repairing tools used by miners in their excavation work.
Gold has a life-line in which gold matter is extracted and then processed at the end of which it materializes as ‘pure’ gold. Along these steps, gold matter is transformed in the hands of many experts mastering specific technologies. This series follows first of all these Gold Lifeways. The line is not linear and finite; new technologies extend possibilities of extracting gold from ore and leftovers (tailings), and old sites can be revisited for new extraction. Gold Lifeways also refers to the lives and lifestyles of people involved in these mining activities. Lifeways that are expressed in work ethos, expertise, leisure, clothing styles, perspectives on life and ambitions for the future.
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