Whilst this could be helpful to some in providing a feeling of safety from contamination, it removes the widow's freedom of association and her right to community belonging. Rosenblatt and Nkosi (2007:78) point out that '[d]uring the sitting, a widow cannot leave except to go to the bathroom. 2008 November; 98(11): 2092–2098. My personal experiences and events involving my church congregants as well as an article in a daily newspaper are used to highlight and describe the plight of widows in African contexts. As a result the Spouse has to perform the final rite to ensure two things: Separation from the husband/wife in the spiritual realm I also promised her a secure place at the congregation I serve should she not be accepted at that congregation. Widowhood Practices cross borders, please don't think it only happens in Nigeria or just Africa for the matter. Although these problems are experienced by widows in many developing countries, I choose to focus on the situation in Africa in this article. The story reports the following empirical evidence: This is the extent to which some traditional African families may go in order to obtain a share if not everything from the estate of their deceased relative. This is said to help protect the widow against suspicions of witchcraft as Rosenblatt and Nkosi (2007:78) state: 'For the widow in inzila [mourning], a danger is that if something happens to someone in the community, for example, if a child dies, she might be blamed' (translation in square brackets added - MM). The church I serve has not, as an organisation, attempted to correct this situation and usher in a more humane and caring dispensation. Defacement: The belief of Nigerian cultures states that a woman’s hair should be shaved during the period of mourning. Interestingly, research shows that despite the fact that women report higher levels of depression than men, the reverse is true in widowhood with depression and suicidal ideation highest amongst widowers, not widows … It means that leaving the in-laws' home is tantamount to divorcing the deceased husband which is viewed as an ultimate cruelty. Accordingly, a companion announces her arrival to inhabitants of the home so that they can provide grains of indigenous sorghum (mabele) or maize on which the widow blows before scattering it around inside the house and in the yard. Blackening of the widow's body and attire. This is an indication that there are many commonalities amongst many African communities with regard to widowhood rites and practices. Men are constructed as public speakers, thinkers, decision makers and property owners. 1 Merrill/Age Wave Widowhood Research, 2018. It was out of sheer necessity that the Fourth World Conference on Women (FWCW) and its parallel event, the Nongovernmental Organisational Forum held in China in September 1995, focused on themes that aimed at the protection of women and their human rights (Maran 1996:354), the majority of which can also be applied in remedying the oppressive situation of widows. For her to gain access to the king's headquarters accompanied by another widow who has completed her mourning period, she has to have the sorghum-beer ritual performed for her. Less than one fifth, 27 (11.2%) of female respondents had practiced one or more forms of widowhood rites while majority: 84 (93.3%) of Christian respondents had never practiced any form of widowhood rites. (p. 17). She should not even stand .' 2007:78). Widowhood in Africa: The Human Rights question (Part One) By Gozie C. Udemezue“No widow should lose her rights because she lost her husband.”Fundamental human rights are those rights every country or nation recognizes and entrenches in their national constitutions.These rights are non-discriminatory, thus protective of both gender of female and male. The same is true of other areas as well. I have critically examined some African widowhood rites and their perceived benefits and detrimental effects. It seems that practices like these are simply meant to demean the widow. Studies on widowhood rites in Africa follow three clearly defined stereotypes. Ostracism: They are shunned by polite society through no fault of their own. The description is based on research conducted by Pauw, published in 1990, and confirmed by other researchers in some other African contexts. 2003:78). First, widowed status is often combined with divorced and separated status, making it difficult to determine the independent effects of widowhood. And this is especially true for women, who are not always encouraged to develop financial and emotional independence when their spouses are alive. Other support systems to the widows are friends, church members and neighbours. Tasie (2013) focuses exclusively on the rural Isiokpo people and their psycho-social concerns, which he claims are the aim of most of the terrible and dehumanising widowhood rites he mentions. The question is then: What are the benefits and disadvantages in the African traditional widowhood rites. She is then given some rain medicine to sprinkle by the roadside and around her own land when she leaves the residential area. The motives for forcing the widow to remain at her husband's home may be varied, but in some instances, it is materialism that causes the in-laws to demand that the widow remains in her in-laws' home and marries the husband's brother. This compassion is underpinned by the ubuntu philosophy. Whilst there is some evidence of the therapeutic value of widowhood rites as evinced above, the problem with many of these cleansing rites is that they do not resonate with human dignity, respect and decorum (see Kotzé et al. Traditionally and even today in some circles, the deceased husband's brother is expected to take responsibility for the family of the deceased for purposes of carrying on the dead brother's line. The basic ubuntu values of humanness, caring, sharing, respect and compassion (Msila 2008:69) are grossly violated according to the above accounts of African widowhood practices. According to literature, 'Ubuntu forms the core of most traditional African cultures. Ritual cleansing: This happens particularly in the rural areas. I remember the first time I attended one of my friend’s wedding. ... As earlier noted, there are many benefits in combining sporting talents with education. Manyedi, Koen and Greeff (2003:78, 79) also point out that their findings were confirmed by other authors such as Pauw, Fude and De Gamo and Kitson, who worked in different African contexts. (Sisoda 1997) Its target clients are any members of the community burdened by painful loss of a loved one. This research has established that African Christians have been influenced by the traditional African widowhood rites that discriminate against and violate widows' human rights to the extent that they also shun these care-seeking vulnerable women and discriminate against them. It does not matter how negatively she experienced her in-laws and the community. Elimination of prejudices and customary practices: Customary practices that have been used to bring shame, debasement and embarrassment to widows are being eliminated.   Using critical feminist frameworks, we explore the plight of widows and the concept of widowhood in African society. Traditional widowhood rites: Pros and cons, WAPA trains over 600 widows in vocational skills, COVID-19: Nigeria can’t afford another serious lockdown — Atedo Peterside, Cryptocurrency ban’s to protect Nigerians, financial system — CBN, Rabiu urges FG to replicate the Nigerian Sugar Devt Council in the rice sector, Herders crisis: Act now to avert civil war, Soyinka tells Buhari, Gunmen on rampage in Kaduna, Delta, Taraba, FCT. It also found that after the first three months, there's still a "widowhood effect" – about a 15% increased chance of dying for the surviving spouse. Women whose spouse had passed away had to go through this rite. (p. 148). Traditional Africans teach ubuntu principles of communality, mutual respect, caring and so forth, but they do not walk the talk with regard to the treatment of widows. First, are scholars whose primary concern is to catalogue the perceived woes of widows. (2012:744) mention that widows that were interviewed in their study took up shifting and multiple positions regarding loss and widowhood practices. Social Justice 23(1/2), 63-64. She must first undergo ritual washing with rain medicine which is controlled by the king. African governments and communities (including Christian churches) need to: The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article. The reasons why people go through widowhood rites are varied just as the set of practices are varied. American Journal of Public Health. Yes, I mean neighbours, friends and church members, they often come to me, they check on me and as we talk I forget. As the Northern Sotho proverb goes, Lebitla la mosadi ke bogadi (a woman's grave is at the place/home of her husband), implying that death of a husband is not supposed to separate a woman from her in-laws. Tasie (2013:155-162) also points to the positive value of widowhood rites amongst his people. 's (2003:78) study confirms this, saying: 'So they brought somebody who came to cleanse me and give me those traditional herbs, took me to the cross roads because I gave in, wanting to go to work.'. 'We have no shelter; my children can no longer go to school' (Ishrat, Bangladesh, 1995). Older women members of extended families or communities have been known to be savegely brutalised and murdered, often on the basis of accusations of witchcraft (Ampofo, 1993) (Baden et al. The same is true of the Luo community in Kenya where forced guardianship and cleansing of widows occur through sexual acts by men who are either chosen to act as the widows' guardians or are so-called professional cleansers, including alcohol abusers, sexual perverts and the insane (Ambasa-Shisanya 2007:610). In Malaysia, especially for Malay people, marrying someone at a young age of 20 years old is consi… There is therefore no justification for Tasie's (2013) negation of the realities of women's experiences in defence of horrific cultural rites applied to widows. Bortei-Dorku (1990) reports that (as of 1990) the Law Reform Commission was considering legislation to abolish or restrict widowhood rites. Palmore (1987:93) mentions three problems which are stated in question form: How are the functions of the dead spouse to be replaced? Restrictive and oppressive environments are surely responsible for their quiescence. In his study, he (Tasie 2013) argues as follows: ... widowhood rites in Africa were not primarily designed to de-womanise African womanhood, or impoverish and oppress women; nor are they part of the so-called male chauvinism. This section describes the perceived disadvantages of African widowhood rites. In many African contexts, particularly in Limpopo, one of the woes of widowhood is the demand for the daughter-in-law to remain in her husband's home even after his death. (p. 143). Widows are further marginalised and discriminated against in property ownership. Kaori (2007:11-23) maintains the following in this regard: Peterman (2012:543-251) explores asset inheritance amongst widows. Source: msmagazine. Lesaka la pula comprises two small linked enclosures at the back of the queen mother's lapa (Pauw 1990). [ Links ], Mbigi, L. & Maree, J., 1995, Ubuntu: The spirit of African transformation management, Knowledge Resources, Randburg. In the cleansing process, the widow is expected to, amongst others, take herbs in order to neutralise the bad luck (Manyedi et al. We are excluded from all auspicious events' (Lakshmi, Rajasthan, India, Aparajita Newsletter 1995). Maintenance allowance and residence: The husband is encouraged to make provision for his wife even at the time of his passing. [ Links ], Gichaara, J., 2008, 'Women, religio-cultural factors and HIV/AIDS in Africa', Black Theology: An International Journal 6(2), 188-199. http://dx.doi.org/10.1558/blth2008v6i2.188        [ Links ], Gunga, S.O., 2009, 'The politics of widowhood and re-marriage among the Luo of Kenya', Thought and Practice: A Journal of Philosophical Association of Kenya (PAK) 1(1), 161-174. African authors know about the supposed innate compassion of Africans that manifests in strong kinship and mutual caring. Lire aussi : Rentrée du deuxième trimestre : ça repart Lire aussi : Développement de la sous-région : on reparle du financement des projets intégrateurs As society keeps on evolving with globalization being a new mode of life, there is heated argument related to the … (p. 45). The pattern indicates a sharp increase in risk of death for the widower, particularly but not exclusively, in the three months closest thereafter the death of the spouse. Some widowhood rites infringe on the fundamental human rights of women and impact negatively on the lives of women who go through them. The study of Manyedi et al. (it's in PDF) Widowhood:Invisible Women, Secluded or … Lest she is accused of being the one who killed him. Ramphele (1996:99-117) views this aspect of widowhood as constituting an ambiguous situation in which a widow, while mourning the loss of her spouse, is still considered married. The consequences for the widow are also more severe if she is suspected of being a witch who killed or caused the death of her husband. While divorce has become much more frequent in our society in the past several decades, widowhood is still the most likely way for marriages to end among older persons, and the most … Wearing a rope around the neck is considered a widowhood rite among the Kusasi people (Public Agenda 19 June 2006). Limann (2003:1), Owen (2001:10; 2011:616), Potash (1968:1) and United Nations (1995, cited in Sossou 2002:201) decry the lack of scholarly research on global and African widowhood rites and practices despite the fact that widows make up a large part of the female population in all societies. This is done, according to the statement of the widow, not because she accepts it but because she wants to go to work. In the New Testament, in the letter of James (1:27), the care of widows is amongst the deeds that are said to constitute pure and genuinely undefiled religion. the widowhood rites are efforts to prepare the widow for the arduous task of self reliance since death has claimed the bread winner and the head of the house-hold. [ Links ], Ramphele, M., 1996, 'Political widowhood in South Africa: The embodiment of ambiguity', Daedalus 125(1), 99-117. The greatest injustice in this arrangement is the fact that gender inequality is the norm. Masenya (1998) rightly notes the following: In my culture, the death of one's husband is not supposed to release the ngwetsi (daughter-in-law) to engage in another marriage relationship if she wishes to. Perceived disadvantages in African widowhood rites and practices. The painful and disrespectful conduct towards widows is indeed inimical to the compassionate and caring heart of ubuntu. Erwin (n.d.) further states the following: The church that takes its biblical responsibility for the care of and support of widows seriously, will, in obedience to our Lord plan, prepare, and implement an ongoing ministry to them after their bereavement. Here, when a woman loses her husband, she is made to undergo the cruel rite of sleeping next to her husband’s dead body for a night. Members of this mainline church are therefore equally guilty of discriminatory conduct against widows. To my mind, it signifies a neglect of the widows' wellbeing by Christians. (p. 236). Download Vanguard News App. The isolation instils a feeling of imprisonment especially as a result of being shunned by their community in the name of cultural beliefs associated with widowhood (Manyedi et al. Nkhwashu (2012:1-2) writes under the title Culture shock for rich widow! 2003:79). Such demands are most likely motivated by greed, especially the in-laws' wish to keep their deceased son or relative's wealth in the home, as in the story below (see also Baloyi 2013:173). Another Northern Sotho saying that is capable of instilling guilt in the newly widowed woman's conscience should she contemplate leaving her in-laws' home is lehu ga le hlalwe [death must not be divorced]. It means that many widows are denied their rightful inheritance in sub-Saharan Africa. To achieve these aims, I relied largely from the materials on Isiokpo-Ikwerre widowhood rites. This section examines the literary evidence for the perceived benefits of widowhood rites and practices for widows and their families. It is not clear how eating with the left hand from a lid and wearing clothes inside out protect both the widow and the community from defilement. Widowhood experiences can, therefore, be pleasant or painful. The above statements give a clear indication of the extent of marginalisation, accusations of witchcraft, impoverishment, human rights and dignity violations, physical abuse and undue blame for AIDS transmission that widows in developing countries face. In Women 2000 (Owen 2001:2), one finds the following negative and painful statements by widows from some developing countries: 'We are considered bad omens. Widows seem to be neglected and even oppressed in our time. However, if you are among those that have been searching for answers to [widowhood effect statistics, psychological effects of widowhood, widowhood effect a spouse dies, widowhood statistics, effects of being widowed, widowhood effect definition, life expectancy after death of spouse, stages widowhood, Marriage And The Widowhood Effect | Life Expectancy After Death Of Spouse… This chapter examines the concept of widowhood, as well as widowhood rites within African society, informed by religion and culture. (p. 85). Widowhood is a very common experience in the United States today, as it is and has been in other times and places. Other studies have looked at the cause of death for the widowed spouse to see if people with certain conditions have a higher risk of dying. This article aims to examine critically a few African widowhood rites and practices and their perceived benefits and disadvantages from the perspective of African widows as articulated in some relevant studies on the subject. Immediately after a burial, the widow participates in a general washing of the hands, and the feet and the grave is sprinkled with water treated with leilane (Pelargonium sp. The mourning period is usually a year but can be six months, depending on the mourning requirements of the different communities. Matsobane Manala, African traditional widowhood rites and their benefits and/or detrimental effects on widows in a context of African Christianity, HTS Teologiese Studies / Theological Studies, 10.4102/hts.v71i3.2913, 71, 3, (2015). This section examines the literary evidence for the perceived benefits of widowhood rites and practices for widows and their families. The Hebrew Scriptures therefore give a clear command to God's people to not oppress widows and orphans (Zch 7:10) but to take care of them as God does (Dt. (pp. Some African widowhood rites in the Phokwane area. This is clearly stated in literature. Exploring the socioeconomic and cultural contexts of African widowhood in a number of societies, Cattel (2003:49-66) found common features amongst women in general, for example women's social, legal and economic status and their dependence, poverty and patriarchal gender relations. She (Mbatha 1984:56) highlights the following problems, namely 'loneliness, isolation, rejection and alienation', which are also experienced by young widows especially when subjected to hostile treatment which is often the case (see also Manyedi et al. Key: Learn to see widowhood not as the end of your life but as a time to achieve personal goals that you had previously neglected. It is, however, common knowledge that some widows' properties have been confiscated by the families of their deceased husbands. when I dehumanise you, I inexorably dehumanise myself.' Though African cultures are diverse, there are many commonalities with regard to widowhood rites and practices. Traditional widowhood rites: Pros and cons. warmth, empathy, giving, commitment and love' (Msila 2008:69). Battle (1996:102) says the following in this regard, citing Emeritus Archbishop Desmond Tutu's words of wisdom: '. One then cannot but direct the following question to Africans in the face of this seeming nonchalance by authors and communities: What has become of the call of ubuntu amongst Africans today? Where are the compassion, respect, dignity and solidarity in such practices? 'We are treated like animals just because we are widows' (Angela, Nigeria, 1999). Even after this purification, she still has to respect the rule of not spending the night outside of the residential area (Baloyi &. [ Links ], Owen, M., 2001, Widowhood: Invisible women, secluded or excluded, in the Women 2000 report, United Nations, New York, NY. March 27, 2001. This chapter examines the concept of widowhood, as well as widowhood rites within African society, informed by religion and culture. 'I am accused of being a witch who killed her husband' (Terezinha, Zambezia Province, Mozambique, 1997). 'I and my children were kicked out of the house and beaten by the brothers-in-law' (Seodhi, Malawi, 1994). Perceived benefits of African widowhood rites and practices. READ our Privacy-policy and cookie policy. Chow (1996:186), writing about women's unity in diversity demonstrations, points out: 'In these demonstrations women spoke their minds freely, unbound by cultural boundaries, class cleavages, and political restrictions.' She washes her hands and feet with the mixture and pours it back into the rain pots. It is highly barbaric, in the sense that the woman is already traumatized by the death of her husband and on top of that she is made to go through these inhumane practices. Tasie thus chooses to ignore the fact that these rites were conceived and applied in accordance with the whims of and to the benefit of patriarchy. The fear amongst traditional Africans of the defilement or bad luck that is associated with African widowhood also seems to be strong amongst Christian believers. Ubuntu '. Some mourning rites are said to also have the aim of removing the bad luck or misfortune or senyama that is said to surround the widow and which makes people discriminate against her or fear her. On average, women will be … there is less pressure than for the levirate, hence it does not occur very often' (Pauw 1990:85). The issue of widowhood in Africa, in terms of the apparent plight of these bereaved and grieving women, needs to be urgently addressed for change in the 21st century. I observed this also with widows in the three congregations in three Pretoria townships which I served in my 35 years of ministry. 2012:754; Rosenblatt & Nkosi 2007:67). Ba (1981), describes this period as a dreadful moment for African women and Oduyoye (1997), In view of its significance in household welfare, the denial of inheritance to widows is a serious injustice. A critical literature study of relevant sources and a newspaper article will be used for this research. For example, in the case of a widower, the marriage is terminated by the death of the wife. In addition, some widowhood rites include shaving the head of the widow and having her wear a rope tied around her neck (ibid.). Some known reasons why this is often done are the following: This widow was, however, in no danger of poverty, and the family already had four children, two of their own and two adopted ones. These problems are, in Africa in particular, exacerbated by widowhood rites that represent the widow as someone who is defiled or has bad luck and who should therefore not mix with people, especially women who still have husbands. 1-2. It is however a fact that these practices continue even amongst Christians. Dethronement: The woman is made to sit on the floor while mourning as a sign to show that her status has fallen. I therefore contend that greed was probably the motive in this case. [ Links ], Rosenblatt, P.C. Jan. 1994). I prefer to use categories of experiences presented by Manyedi et al. As such, it can be experienced by the widow as facilitating her integration with the community, which she desperately longs for. 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