Rokhaya
Lo
GWS
220
Dr.
Adriana Brown
February
1st, 2012
The status of women in
Senegal
I
believe in the idea that every woman deserves and needs to learn and grow in
order to contribute the best she can to her community. More importantly,
growing in the Senegalese culture where the place of a woman is still
considered to be at home raising children, I always dedicated all my efforts to
my education to be an exception to this tradition. Unfortunately, many women in
Senegal like my grandmother did not have the opportunity to go to school due to
the influence of traditions and religious beliefs. Consequently, the gap
between our two generations raises the question about the actual status of
women in Senegal.
As a result, I found interesting to research on the role of Senegalese women in
their society and the problems that they face in their daily lives. In addition,
I will discuss in depth ways used by the government and social justice
movements to help those women contribute equally to the development of their
community.
Senegal
is a country located in the West coast of Africa regrouping a population of
12.5 million inhabitants (Crossroads International, 2009). The Senegalese
economy depends on the export of seafood and phosphate, as well as on tourism.
Moreover, poverty is still a significant factor because nearly 70 per cent of
the population lives with less than two dollars a day (Crossroads International,
2009). In addition, Senegalese
women struggle in this society of high poverty rate. From 1994 to 2005, the number of
Senegalese living below the poverty line fell by more than 15 percent to reach
50.7 percent, partly linked to on average 5 percent growth (IRIN 2012). But
since then, it has stagnated, linked to the high cost of basic foods and goods,
the international financial crisis, shrinking remittances, inadequate support
to the agricultural sector, and heavy government investment in expensive
infrastructure projects, among other factors (IRIN 2012).
Historically,
the Senegalese society
was organized into a hierarchy of castes, a rigid structure in which
descendants of royal lines and nobles ruled over artisan castes and slaves (Madjiguene,
2007). After the country’s independence
in 1960, new means for achieving wealth, power, and a better social status were
introduced through the market economy and the development of the educational
system.
This situation significantly improved the status of Senegalese women who grow up
in a modern society heavily influenced by the western culture. However, there
remains a wide gap between the situation of women in urban areas assisted by
the judicial system and those women in rural areas still dominated by tradition
and religious beliefs. Owing to the patriarchal beliefs that are still
prevalent, Senegalese women have very few rights in the household. The parental
authority remains solely with the father who handles the children health and
education expenses. Furthermore, traditions make it impossible for women to
inherit land. Similarly, women may be in a financial position to have access to
property other than land, but their husbands can restrict their ability to
exercise this right (SIGI). Consequently, Senegalese women are in a situation of
dependence towards their husband, father and uncle.
On
the other hand, Islam which is the major religion plays an important role in women’s
status. In Senegal, 90 per cent of the population is Muslim. Moreover, under
those religious beliefs, women come to a second rank after men. That is due to
certain passages in the Qur'an (Muslim Holy book) being often interpreted in
ways that were unfavorable to women, giving rise to religious discourse about
the obedience of women, the superiority of men and the duties of women to
manage the household, have children and accept polygamy as an inevitable
occurrence (Mbow, 2009). For instance, the interpretation of the 34th verse of
Surah an-Nisa' in the Qur'an states that men are the "maintainers" of
women. Most Senegalese men point to this verse to argue about Islam's
subjugation of women. However, those people overlook the following
justification — in the same verse — which describes a de facto state of
affairs: "because they spend of their property [for the support of women]”
(Mbow, 2007). Accordingly, the authority of men over women depends on their
capacity to provide for the needs of their wives. Consequently,
Senegalese women are entitled to household
chores of cooking, cleaning, and child bearing even if only
20 percent of them are engaged in paid employment (AFROL). In addition, women
were legally considered minors. As a result, this inequality between genders
restricts the opportunity of those women for education and their role in the
economy. This situation remains more difficult for women living in rural areas
where they perform subsistence farming activities. In addition, they depend on
their husband and father who make most decision for them. For instance, a
minimum age of consent to marry is inexistent, marriages are sometimes arranged
in some communities, and in polygynous unions women do not have the right of
notification or approval prior to a subsequent marriage (AFROL).
In
modern communities concentrated in urban areas, a better status is expected
with the Senegalese government commitment to equalize male and female in the professional
field. Nowadays, Senegalese women provide for themselves and their children
including their husband. As a result, we notice less dependence in their
relationship with men (Mbow, 2009). Moreover, Senegal represents one of the 185
countries that signed and ratified the UN convention on the elimination of all
forms of discrimination against women status as of 2008 (Seager, P 15). Furthermore,
in the food industry and teaching field, we notice a massive presence and participation
of women both at the level of leadership and in the life of the unions (Sumare,
2007). In addition, today feminism is connected much more with respect to the
dignity of women combined with social, political and economic emancipation, while
being rooted in women’s positive cultural values. The battle for dignity is a
stake for society. Thus, women express themselves through organizations,
associations and groupings to reinforce solidarity between themselves and with
men (Sumare, 2007).
Even with the assistance of the
government and Senegalese women activists, women still face social problems
related to widespread traditional practices. Senegalese women
remain still victim of genital mutilation especially those living in the north
and south areas of the country. According to the US Department of State, a
study into female genital mutilation in Senegal was undertaken in 1988 by the
Environmental Development Action in the Third World (ENDA). The study showed
that approximately 20 percent of the female population had undergone one of
these procedures. The communities who practice it believe that it is required
by the Qu’ran even if it is not. However, in 1999 the Senegalese government and
women organizations started working on ways to eradicate this practice. Consequently,
as of 2007, a law to prohibit this practice has been put in place (Seager, P55).
Unfortunately, there is still no protection in place for women who try to avoid
it.
All
things considered, the status of women in Senegal sees significant improvement even
if it is refrained by social and religious beliefs. Although women are
discouraged from political participation, marginalized in public affairs,
legally denied land governance and refused religious leadership in public
places, they have begun to change the status quo by creating awareness of
important religious issues for women, encouraging public debate about women's
roles in Senegal and taking part in religious ceremonies (Mbow, 2007). I
believe that with all these steps undertaken, new generations of women will be
able to live better lives with less social and religious prejudices.
Bibliography
“Crossroad’s work in Senegal”. CROSSROADS
INTERNATIONAL. http://www.cintl.org/page.aspx?pid=300
“AFROL Gender Profiles: Senegal”. AFROL. http://www.afrol.com/Categories/Women/profiles/senegal_women.htm
Diajayette,
Madjiguene. « Senegal ». Countries
and Their Cultures. http://www.everyculture.com/Sa-Th/Senegal.html
Mbow, Penda. “Evolving Role for Senegalese Women in Religion”. Common Ground News. March 13, 2009. http://www.worldpress.org/Africa/3318.cfm
“Senegal: Report on Female Genital Mutilation (FGM) or Female Genital Cutting (FGC)”. US Department of State. https://docs.google.com/viewer?a=v&q=cache:GUFW91QzcKEJ:www.asylumlaw.org/docs/senegal/usdos01_fgm_Senegal.pdf+fgm+in+senegal&hl=en&gl=us&pid=bl&srcid=ADGEESjZXL_f3HD88xpf8-tEnvEDl77t586XHHtIXsy8v89_qpgbK4WG3w1Cm2TUQfGXG0oE33AaIh0p1c3rKDAb8B_Aaqo-j9qx3Ve3PIXlUlEOGuc0L1v1LG7k9cIThujnWn6wv54T&sig=AHIEtbTAHTeSJyAN1lLN70Bx5JmSNqnolw
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“Gender equality and social institutions in Senegal”. SIGI ( site accessed on February 6, 2012). http://genderindex.org/country/senegal
Bamby Sumarée.
“Being a woman in Senegal”. International Viewpoint. June 2002. http://internationalviewpoint.org/spip.php?article431
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