She has to be up before every other
member of the household. This does
not mean she enjoys it; or that she
went be bed exceptionally early than all
the others, no. This is just the routine that
society and its cultural norms have made
for her.
Before they all get up, she has to
confirm that the tap water is hot enough
for his bath (the husband), his shoes are
well polished, and he did not leave his wallet
on the coffee table after his last night’s
drinking spree from which he only came
home some minutes to five o’clock this
morning.
She quickly has to rush back
to the bedroom to ensure that he is safe
and that the funny noise she heard was
not from him rolling off the bed, at least
three of his suits are neatly ironed, look
for his socks, and neck ties to match the
three suits. His briefcases must all be
visible to him so that it’s easy for him to
make a choice on which one exactly to
use for the day. Too much for one person,
isn’t it? That’s not all for the daily
morning of an African wife.
Anyway, back in the kitchen, a contemporary
African woman is expected
to make sure that all the various dishes
meant for breakfast are well prepared
(and she had better have a rich variety
if she is sure she needs to have a good
day). She has to be sure that the table is
well set and that the entire cutlery set is
on the table (especially by her husband’s
reserved seat).
The diet must be very balanced
because ‘they’ say this is the most
important meal of the day.
Even in cases where there is a house-help,
the African mother has to ensure that the
children are up early enough for school,
have taken a shower (if they usually take
it in the morning), their breakfast cereals
are well prepared, their lunchboxes have
the desired food for school, and that they
remembered to pack all their books back
into their school-bags after doing their
homework the previous day.
This woman
makes sure that her children’s school uniforms
are not just clean and ironed, but
are well fitting, have all the buttons on,
and still maintain the original colours. If
this family is ‘a mile ahead’ of the other
African homes, to own a car (not very
many African families own cars), then it
is generally the mother’s duty to drop off
the children to school (that is if at all she is
lucky enough to have got a husband who
allowed her to learn driving).
The irony of
it all is that, while this contemporary African
woman does all this chores concerning
children, her husband (the co-parent
of these children) is having the last bits of
the comfort of their big bed and this woman,
amusingly, does not show any signs of
being offended. To her this is very ‘normal’
because society has shaped her that way. Funny but true, the woman in most cases
has to wait for her husband to wake up so
that she makes their bed (in most African
societies it is taboo for someone else, other
than the wife, to spread a matrimonial
bed).
When the husband eventually ‘realizes’
that it is morning, he gets out of bed
with a loud everyday-complaint that the
vacuum cleaner is very loud such that he
could not sleep well. The wife then runs
his water in the bathtub to his preferred
temperature. While he takes his shower
she makes the bed and places her choice of
his day’s clothing on the bed and his shoes
just beside the bed. She is very lucky if he
does not complain of the choice of clothes.
Eventually they are on the breakfast and
just before she starts enjoying her favorite
porridge, they again start (a chain of complaints).
“This porridge is too runny; the
tea is not well prepared; why did you buy
this type of yoghurt? Who mixed this juice?
Are there no other types of sausages better
than this in the shops? Can’t the eggs be
fried?”(The previous day he complained of
having lots of fried eggs which he thinks
is not being healthy), etc.
The question
here is that can he be a better cook than
she is, or alternatively, will he shop for better
quality products than she does? It is
not wonder that most of our own African
men cannot handle it when their wives are
away for even just a day!
Evening comes and the family is
back together again. Of course the father
will join them later; that is if the
children are lucky to see him that day.
Huh! Once more the role of an African
woman has to be defined in the home.
It doesn’t matter whether she had too
much to do in the office, or she generally
had a bad day. She rushes home just
incase the house-help forgot to remind
her that something important for the
evening meal recipe is missing, so that
someone can quickly purchase it before
the shops close. She has to hit two birds
with one stone: check the children’s
homework as well as cooking her husband’s
meal separately from the rest of
the family (most ‘real African’ men do
not eat food in their homes that is prepared
by someone else other than the
wife).
Just when she thinks she is done with the
day’s chores and is preparing to sit down
and have her dinner while she watches her
favorite soap opera, her husband phones.
Guess what! He is in the police station because
he was caught up in a fight at the pub
with another man, over a woman. Believe
you me, irritating and mind exhausting as
it is, the wife will rush to rescue her ‘dear’
husband unconditionally. African women
are very forgiving and patient, aren’t they?
Don’t even think about what goes on
back in the villages, because it is not worth
mentioning. Anyway, that’s not the point;
I am just trying to have mental pictures of
the life of a married African woman. Is it
really worth it, or does the end justify the
means? What exactly does this woman get in return for the sweat she pours for the
sake of making her marriage to work out?
Painful and scary as we all know, most
married African women secretly wish that
death takes them before it does to the husband.
This is because this is the most traumatic
period in the lives of these women.
If its not the accusation that she killed him
(even when its clear that he is the one who
has practically killed her by infecting her
with his ‘various versions’ of HIV/AIDS),
then it is because the ‘wife’s mother visited
that home other week and immediately
she left the man started feeling unwell’ (I
do not understand why men are not accused
of these types of witchcraft), etc.
So the man (African husband) is dead
and everyone is busy running up and down
preparing for the burial rites. Contrary to
the norm of people feeling sorry for the
loss of a husband, father, and (sometimes),
breadwinner for the family; some of the
people in the home are on the inside applauding
and saying a great “thank you” to
their personal gods.
In some parts of Africa, widows are accorded
second class status and are generally
denied sufficient legal protection.
Most African customary laws generally do
not recognize the right of a widow to inherit
her husband’s property and a widow
is viewed as her husband’s property.
Burial and mourning rituals imposed
on widows inflict different kinds of loses.
Most of these widows experience the loss
of personal dignity, the loss of health, and
sometimes, the loss of life while still in
their ‘black’ outfits.
To show respect for
the dead, customary law of most African
states often prescribes rules and rites to be
observed by surviving close relatives, particularly
the wives, husbands, daughters,
and sons of a deceased person. In practice
however, widows suffer excessively
on the death of their companion. In most
cases a woman is deemed to belong to her
husband and therefore she is expected
to respect and serve him even in death-a
respect displayed by the submissive performance
of prescribed rituals.
While the
former practice of burying a wife along
with her husband has disappeared, most
women are still made to undergo various
humiliating burial rituals.
Most of these practices are inhumane
and degrading. They inflict pain and anguish
on widows who normally cannot opt
out of these practices. In fact they provide
perfect opportunities for in-laws to “settle
scores” with women at a time when they
are most defenseless.
The bitter part of it
is that sometimes the people who inflict so
much stress to the widows are people who
have ‘reasonable’ formal education. Some
of these people are simply greedy because
they may even have four times more
wealth than the deceased, but they will still
want to inherit property at the expense of
the ‘poor’ helpless widow. In many cases
the perpetuation of these practices has resulted
in illness, permanent incapacitation
and even death.
Because most African
customary law does not prescribe similar
rituals for men, the burial rituals emphasize
the belief of women as the property of
men and their families.
While burial rites are varied and differ
from one society to another, they have
generally included varying degrees of isolation
and confinement, restricted freedom
of movement and association, and
even compulsory hair shaving(imagine
a woman shaving all her hair off after
spending her hard-earned money every
weekend in the hair salon!). Widows are
sometimes obliged to stay in the hut and
are forbidden, under threat of sanctions
from entering their homes during this
period. Public outings and services are
generally prohibited for the widow during
arranged mourning periods.
Many of the African women affected by
these practices are women whose livelihoods
depend mainly on farming and
trading activities. The customary laws barring
outings of widows strike at the woman’s
basic need for survival and are based
on assumptions about the existence of a
strong family support for widows.
Does
this really happen anymore?
Some groups still observe other practices
such as wife inheritance (or levirate marriage),
though widows are increasingly
given the option to refuse this marriage.
An opposite relationship exists between
the degree of a widow’s economic independence
and her willingness to accept
a levirate marriage. Bearing in mind the
burial rituals that widows are made to undergo,
a majority of the widows turn down
the offer for a marriage, choosing rather to
suffer the economic hardships involved. In
most communities this practice has been
totally abandoned.
Because of the current
HIV/AIDS scourge, most contemporary
African societies fortunately allow widows
to have a greater say in whether or not to
accept such arrangements.
The greatest opposition to the treatment
of widows lies in the different, almost
special, treatment accorded to men who
lose their wives.
While widowers may be
expected to shave their hair, abstain from
public and social functions, avoid sexual
relations during the mourning period; no
real sanction is imposed on the defaulting
widowers. At most, a man may suffer from
social ridicule and loss of public opinion.
Differences also occur in the inheritance
rights of widowers in comparison with
the widows.
While supposedly, pre-nuptial
and personal properties of a woman
are inherited by her children. In practice
most of a woman’s property is taken by the
husband upon her death. With the concept
of joint ownership of matrimonial
property, unknown under most African
marriage laws, a woman and all that she
owns is generally deemed to belong to her
husband.
Regardless of the clear injustice that African
widows suffer, it appears that there
is no compromise in most African societies
on the importance of customary legal
rules relating to widows, on the need for
change, and on the larger question of the
proper place of customary law in changing
the general African society. The practices
which till now have been taken as settled
and widely accepted, are currently unraveling
in the face of the changing socio-economic
conditions in Africa.
Rather than offer protection to widows,
received common law and statutory laws
in most African societies bring about the discrimination against them by failing to
prescribe positive laws to protect their
interests and prescribing rules which
strengthen traditional notions of women
as inferior objects. Inconsistencies, contradictions,
and confusion are inborn in
most African legal systems. This is unconsciously
a product of their colonial past
that jeopardizes the position of women
generally and prevents significant resolution
to the problem of widows.
The Supreme Court of Zimbabwe, for
instance, generally overruled a decision of
the Magistrate Court that a widow could
inherit her deceased husband’s estate. According
to the Supreme Court, “the question
of law that arises can be formulated
fairly simply in these terms: does our customary
law recognize the right of a widow
to be appointed heir to her deceased husband’s
estate ad intestate? The reply was an
empathetic “No”.
On the other side of Africa, the Kenyan
Court of Appeal denied a widow the right
to bury her husband, holding that under
the Luo law (to which the deceased was
subject), a wife had no right to bury her
husband; the basic approach adopted by
most courts in Africa in interpreting and
analyzing questions of women’s rights and
entitlements. This unfortunately denies
and/or ignores the deep and comprehensive
structural, economic, and social
changes that have been taking place in the
continent since the beginning of colonialism.
These make formal alternative to customary
law impractical at its best.
In most matrilineal African societies,
the widow is denied every property in
her husband’s home. After the death of
the husband (even before burial), the
relatives of the deceased impatiently share
his property. Generally it does not matter
whether the property in question was
jointly bought by the couple.
Bearing in
mind the grief state of a widow during
the mourning period, she mostly does not
know what goes on in her own home; even
if she did know, she definitely will not have
the energy to stop the ‘greedy’ relatives of
her late husband from ‘hawking’ on the
property. These are the times that these
relatives are at their most aggressive state
and any attempt to stop them can even
lead to another death.
Sometimes people
even get things that they do not need, or
they simply do not know what they are; all
that matters to them is that they have inherited
something from the deceased.
Just for curiosity’s sake, how many of
these relatives of a deceased man usually
inherit the responsibilities of his children
as well? Think of it, are the children not
the biggest and most valuable property
of the deceased? How much money and
time does a very responsible African man
spend on the upkeep and education of his
children?
Is it not billions of times much
more than the fridge, the car, the four
hectare piece of land, the Dstv decoder,
the beds and chairs, the pots, etc, that
everyone rushes for? If the deceased was
to come back to life just for this very important
ten-second interview on what he
would like to take with him back to where
he has come from, will he opt for anything
beyond his children?
These children are always left in the
hands of their mother who is left with absolutely
nothing to feed or educate them (if
she does not have a job). When it is really
tough, sometimes the widow together with
‘her’ children is forced by the deceased’s
relatives to leave the land that she and the
children have known to be their home for
years.
The land which the children have
seen and helped their mother toil on daily,
for the whole year, so as to feed the family
while their father was always away joining
his mates in the drinking sprees discussing
politics that is meant to have the woman
in that society to remain forever submissive
to them. these relatives usually transfer
the land transactions into their names
and before the widow realizes, she together
with her children are faced with a group
of officials from some Lands Department
claiming that the land has been sold and
is ready for construction of rooms to let.
Some people even have the guts to sell the
land together with the fresh grave of the
deceased.
The big question is does the African society
really consider a woman’s input in a
marriage, after the death of her husband?
Is she just a property to her husband or is
she a human being just like anyone else is?
When you ‘grab’ property from a widow,
do you ever think of what it feels if the
same script, but different casts was set,
such that the widow in this case is your
mother, wife, sister, cousin, etc? If someone
did that to your mother, would you
have been who you are today?
It is therefore evident that despite the
existence of legislation and legal safeguard,
most African women are still facing
discrimination. Even within the very
structures that are supposed to be protecting
them, women in Africa are shaped by
culture and social norms to lack the power
in decision making at the national, household,
and personal levels, even in marriage.
Anyone visiting our beautiful and
culturally rich continent will not fail to
realize that fifty years of foreign aid programs
and missionary efforts have failed
to impact either the economy or the culture.
Today Africa groans under the burden
of oppression, corruption and half
remembered pre-colonial traditions that
bind societies to a life of poverty, disease
and death.
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