Sunday marks International Women’s Day, which was founded in 1908 by the Socialist party of America in order to promote the struggle for women’s equality. Unbeknown to many, for the vast majority of human history, which took place in Africa, women have been equal if not superior to men.
The world’s first civilizations arose from the spiritual, economic and social efforts of African women and African women in turn went on to lead those Matriarchal societies.
Matriarchy in ancient Africa was not a mirror image of patriarchy today, as it was not based on appropriation and violence. The rituals and culture of matriarchy did not celebrate violence; rather, they had a lot to do with fecundity, exchange and redistribution.
Early man was unaware of the link between intercourse and birth, therefore it was thought that new life was created by the woman alone. This belief created the first concept of God as a caring, compassionate, generous, all loving and all powerful Mother, which is the basis of the African matriarchal ideology.
Historian Cheikh Anta Diop illustrates how as early as 10,000 BC women in Africa pioneered organized cultivation, thereby creating the pre-conditions for surplus, wealth and trade. African women are responsible for the greatest invention for the well being of human kind, namely, food security. It is the practice of organized agriculture that made population expansion, food surpluses and the emergence civilization possible.
Pre-capitalist matriarchal civilizations in Africa included the Nigerian Zazzau, Sudanese Kandake, Angolan Nzinga, and Ashanti of Ghana, to name but a few. The quintessential African matriarchal system was most evident and most enduring in black Ancient Egypt.
Women in Ancient Egypt owned and had complete control over both movable and immovable property such as real estate in 3000 BC. As late as the 1960s, this right could not be claimed by women in some parts of the United States.
A closer look at ancient Egyptian papyrus’ reveals that society was strictly matrilineal and inheritance and descent was through the female line. The Egyptian woman enjoyed the same legal and economic rights as the Egyptian man, and the proof of this is reflected in Egyptian art and historical inscriptions. Egypt was an unequal society but the inequality was based much more upon differences in the social classes, rather than differences in gender.
From ancient legal documents, we know that women were able to manage and dispose of private property, including: land, portable goods, servants, slaves, livestock, and financial instruments such as endowments and annuities. A woman could administer all her property independently and according to her free will and in several excavated cemeteries the richest tombs were those of women.
The independence and leadership roles of ancient Egyptian women are part of an African cultural pattern that began millennia ago and continued into recent times, until Europeans brought capitalism and Christianity to Africa.
In the 1860s, the colonial explorer Dr. David Livingstone wrote of meeting female chiefs in the Congo, and in most of the monarchical systems of traditional Africa there were either one or two women of the highest rank who occupied a position on a par with that of the king or complementary to it.
Professor of Ancient African History, Barbara Lesko illustrates how anthropologists who have studied African history and records of early travelers and missionaries tell us “everywhere in Africa that one scrapes the surface one finds ethno-historical data on the authority once shared by women.”
Under colonial misrule, black women suffered double-edged discrimination and dis-empowerment both as women and as black people.
It is difficult for many people to accept that racial discrimination and antagonism, which is such a pervasive phenomenon in the world today, has not been a permanent historical feature of humanity. In fact, the very notion of “race” and the ideology and practice of racism is a relatively modern concept.
For instance, historians recount how the Romans and Greeks attached no particular stigma to the colour of a person’s skin and there were no theories about the inferiority of darker skin. Slavery in ancient societies was not defined by color, but primarily by military fortune: conquered peoples, irrespective of their color, were enslaved.
Just before colonisation, African women were largely equal to men. The significant value of African women’s productive labour in producing and processing food created and maintained their rights in domestic, political, cultural, economic, religious and social spheres, among others. Because women were central to production in these pre-class societies, systematic inequality between the sexes was nonexistent, and elder women in particular enjoyed relatively high status.
With the creation of the capitalist colonial economy, the marginalization of women came in several ways:
Firstly, the advent of title deeds, made men the sole owners of land. Consequently, as women lost access and control of land, they became increasingly economically dependent on men. This in turn led to an intensification of domestic patriarchy, reinforced by colonial social institutions.
Secondly, as colonialism continued to entrench itself on African soil, the perceived importance of women’s agricultural contribution to the household was greatly reduced, as their vital role in food production was overshadowed by the more lucrative male-dominated cash crop cultivation for the international market. Prior to colonialism, women dominated trade. Markets were not governed by pure profit values; but rather, by the basic need to exchange, redistribute and socialize. Traditional African economic systems were not capitalist in nature.
Thirdly, colonialism brought with it Christianity and a masculine fundamentalism, which is now prevalent across Africa today. The imported patriarchal religion does not allow women to play the leading roles they have in the indigenous African religion.
In Ancient African religions it is not only God who is female, but also the main guardian spirits and sacred principles. Rosalind Jeffries, a historian, documents the concept of the Supreme Mother. In a paper entitled, “The Image of Woman in African Cave Art”, she shows how African Creation stories focused on the Primordial Mother, creating woman first, then man.
Christianity brought the monogamous nuclear family unit to Africa. Its sole purpose was to pass on private property, in the form of inheritance, from one generation of men to the next. Under capitalism, the modern family unit is founded on concealed, domestic slavery of the wife; and, the modern capitalist society is a compound made up of many individual families as its molecules.
A glance at the dictionary will reveal that the word family, has rather telling Latin origins. Famulus literally means domestic slave; and familia, which is also the Italian word for family, signified the total number of slaves belonging to one man. Karl Marx lays it bare: “The modern family contains in germ not only slavery (servitus) but also serfdom, since from the beginning it is related to agricultural services. It contains in miniature all the contradictions which later extend throughout society and its state.”
Finally, the introduction of wage labour affected women by uprooting men from villages to work in urban areas, causing profound, negative economic impacts on women. Colonial authorities routinely used native African males to impose taxes on women, thereby entrenching male dominance in the Native’s psyche. After all, colonialists brought to Africa the concept of the Victorian woman: a woman who should stay in the private domain and leave “real work” to the men. Due to the Victorian concept of women held by all colonialists, African women were excluded from the new political and administrative system, whose sole purpose was to extract raw materials and labour from the colony.
Colonialism replaced the role and status of the pre-colonial, African woman with a landless and disenfranchised domestic slave.
The United Nations Development Program notes that nowadays, African women perform sixty-six percent of the world’s work, produce fifty percent of the food, but earn only ten percent of the income and own only one percent of the property.
The greatest threat towards the African woman’s glorious future is her ignorance of her glorious past. Armed with knowledge, Africans must now fight to restore women to a position of respect and of economic freedom that exceeds that which she enjoyed before colonialism.
Garikai Chengu is a scholar at Harvard University. Contact him on firstname.lastname@example.org