From Spiritual Leader to English Milk Maid: Colonialism and Maasai Women
Before Western imposition of the nation "state," Maasai men and women maintained overlapping positions of power and social prestige among varying age groups. For centuries, "there was no clear, gendered distinction between the "domestic" and the "public/political" domains, or among social, economic and political activities" (36). Yet with the new colonial "parameters of male Maasai power" beget from Western social systems, the Maasai embraced "new modes of control and authority, becoming something that might be called "patriarchal" "(16). In this new pastoralist system, ethnic variances were disregarded, capitalistic profit drove foreign-native relations and Maasai women lost the place of honor and authority within Maasai conceptions of being Maasai.
Prior to colonial contact, married women were significantly more influential than commonly supposed. In terms of wealth and economy, married women kept a sizeable crop of her own cattle with exclusive rights to milk and byproducts of her herd and "maintained links with neighboring agricultural groups, trading surplus milk, hides, smallstock and even donkeys for the needed grain and food stuffs" (30). Women traditionally "traveled to markets and trading settlements", visited "friends and relatives at neighboring homesteads" (27) and were free to take lovers prior to and after marriage, so long as traditional household duties were not neglected (31). Moreover, women were able to lobby judicial proceedings and mediate relationships between Maasai and God, thus expressing "moral authority" and power (33).
However, beginning in 1890, Western colonialism reshaped the Maasai's perception of who they should be. Though the German colonialism was "uneven" and "limited," it weakened the Maasai through disease, and established the practice of "state rule" (37). Conforming the Maasai "to colonial, and then national, agendas of progress", the "assertion and expansion of state power" reordered Maasai lives and livelihoods to suit Western needs (275). Subsequent British rule in the 1900s "expanded" on state authority with tribal relocations and new heads of households, enforcing "neat alignments of ethnic identity with territorial identity" on a mobile and nomadic people. Frustrated Westerners created a "political hierarchy of Africans" to ruled through co-optation (61) and instituted colonial taxes upon the men, disrupting cattle ownership among men and women (69).
Even in the 1960s, continuing "a potentially lucrative source of state revenue", foreign organizations spent millions of dollars on the development of Maasai "productivity", yet the programs held no cultural sensitivity and flopped.
The United States has had a long relationship with the Haudenosaunee people. When Europeans invaded North America, beginning in the end of the 15th century, they found a land already inhabited by a large group of people, who they called Indians. Although their subsequent relationship was plagued by disease, wars and fights for domination, there was, inevitably, some exchange of goods, like crops, and ideas between the two peoples. Most notably, even the “Founding Fathers” of the U.S. were influenced by the Haudenosaunee Confederacy’s ideas about democracy and government. One aspect of the relationship, however, is rarely mentioned: the impact that Haudenosaunee women had on early feminists in the U.S. The two groups of women interacted very closely during the 19th century, and prominent feminist voices in the U.S., like Elizabeth Cady Stanton, Matilda Joslyn Gage, and Lucretia Mott, were heavily influenced by the native women’s many freedoms.
Fitts, Alexandra, and University of Alaska. "Sandra Cisneros's Modern Malinche: A Reconsideration of Feminine Archetypes in Woman Hollering Creek." Sandra Cisneros's Modern Malinche: A Reconsideration of Feminine Archetypes in Woman Hollering Creek 29 (2002): n. pag. 2002. Web
The novel gives the understanding of women and men in 1930s America. Steinbeck writes “The women knew it was all right, and the watching children knew it was all right. Women and children knew deep in themselves that no misfortune was too great to bear if their men were whole“(1.10). This quote is detailing that as long as their men are great, the families greatly. Also, Women do not do any thinking. They keep the details of life going. Because women weren’t considered equal to a male so their thoughts were irrelevant. Men are in charge of thinking and figuring things out ...
“A man belongs to his fatherland when things are good and life is sweet. But when there is sorrow and bitterness he finds refuge in his motherland. Your mother is there to protect you. . . . And that is why we say that mother is supreme” (p.134). In Achebe’s 1959 “Things Fall Apart”, female figures appear to have minor domesticated roles; however with these words Achebe calls attention to female strength within the tribe. Feminine power is recognized within the tribe, and fear of this power provides the foundation for the male obsession with displays of masculinity. Achebe highlights significant female goddesses, displays a solid feminine role in education, fully develops strong-minded female characters, and demonstrates masculine catastrophes, therefore establishes female as the stronger gender in the tribe.
The Yoruba Cosmological Myth accounts for lots of gender based practices and beliefs in the contemporary African culture. They have for long prescribed the level of cultural interaction between the males and females as well as their relationships when it comes to family and leadership. The cosmological narrative defines the inability of the women to access powers, either in religion or in politics. The sixteen primordial divinities excluded Osun, a woman when it came to decision making. This reflected in the contemporary African culture, where...
According to Smith, sexual violence “is not simply a tool of patriarchy, but also a tool of colonialism and racism” (Smith 2005, 8). As a result, women are being forced to suffer abuse, which damages their identity. Because of colonialism, Native women often find themselves forced into silence around sexual and domestic violence in their communities. By staying silent about sexual and domestic violence, Native communities are “able to maintain a united front against racism” (Smith 2005, 1). Accordingly, Native women are constantly being marginalized in patriarchal discourses regarding racism, colonialism, and white supremacy discourses. Historically, it is mentioned that sexism is the inability of both patriarchy and white supremacy discourses,
Mama Beatrice and Aunty Ifeoma represent different women in post-colonial Nigerian society. Nevertheless, they both show the empowerment and subjugation in the domestic position they serve. From the time Nigerian women had an equal purpose in their tribe as men in pre- colonial Nigeria to the after math of colonialism in 1960, it is clear that colonialism disrupted the traditional system of indigenous Nigerian societies. Nigeria’s women have continuously evolved, but their persistent spirit they always possessed never changed.
The category of gender identity was not determined by one’s biological sex; rather gender is a social construct, which can be resisted through social and political struggle.(73)
Throughout the centuries, the roles of Nigerian women have continuously evolved. During the pre- colonial era, women in Nigerian tribes were not only child bearers and wives, but also free adults. They played critical roles in food preparation, weaving, pottery, and the economy. However, the impact of British rule in Nigeria made a significant shift from the pre-colonial to the post- colonial era. The influence of the Catholic Church, Western style education, patriarchal government and modern ways of making money took a major toll in a woman’s role in society. As demonstrated in the history and literature of Nigeria, society can clearly witness the setbacks and growths of Nigerian women experienced. This literary paper’s purpose is to analyze how these women came to be, what exactly caused to evolve, and where they stand in today’s society.
Maasai have a relatively complex culture and traditions. In fact, for many years they were
The Rift Valley in East Africa has been the home of pastoralists for over three thousand years. A number of different tribes migrated to Kenya, grouped by language they include the Cushites derived from Southern Ethiopia, the Nilotes, which include the Maasai, from Southern Sudan, and the Bantu. The Maa speaking people are the group from which the Maasai originated; their expansion southward into the Great Rift Valley began about 400 years ago. The second stage of Maasai expansion involved the emergence of a central Maasai alliance as well as the expansion and differentiation out of the Central Rift Valley. There are numerous Maasai tribes, and we will be primarily discussing the Arusha and Central Maasai.
Have you ever wondered why we have more male African leaders than female? African women have always been active in agriculture, trade, and other economic pursuits, but a majority of them are in the informal labor force .Woman still hold the largest role in the culture. Actually they have a significant role on the African culture.By raising and teaching the kids culture and treating sickness , while the men are usually out working. Even though when men work woman also work and they do not nearly get paid as much as men .
In today’s market, McDonalds faces numerous challenges such as fierce competition, a more health conscious customer, and the continual need for improved customer satisfaction and menu. McDonalds needs to go through some changes in order to remain ahead in the fast-food industry.
Wind is a form of solar energy. The term wind energy describes the process by which the wind is used to generate electricity or mechanical power. Wind turbines convert mechanical energy from the wind into electrical power. Wind turbines usually have three main parts. There are blades that connect to a central hub, a box behind the blades that contains the generator, and a long stem that connects to the ground. The way how it works is that the wind turns the blades, which spins a shaft that connects to a generator making electricity. After the electricity is produced it is sent through transmission lines to a substation that is sent to business and homes. For the sake of our planet, we must promote a renewable energy economy. Wind power can be a foundation of that sustainable energy future because it provides jobs in states that are building wind turbines, is a renewable energy source, and does not damage our environment. The environment will not be damaged by the pollution, the natural resources will not be used up, and there won’t be generating of hazardous wastes. Welcoming wind energy today will lay the foundation for a healthy tomorrow that will affect everyone in the United States. There are obstacles and challenges that will make it more difficult, but the environmental impact is well worth it to invest more money into wind energy.
Buchi Emecheta’s literary terrain is the domestic experience of the female characters, and the way in which these characters try to turn the table against the second-class and slavish status to which they are subjected either by their husbands or the male-oriented traditions. Reading Buchi Emecheta informs us of the ways fiction, especially women’s writing, plays a role in constructing a world in which women can live complete lives; a world that may provide women with opportunities for freedom, creativity, self-expression, friendship and love. Welesley Brown Lloyd believes that; “of all women writers in contemporary African literature Buchi Emecheta of Nigeria has been the most sustained and vigorous voice of direct feminist protest” (35)