ROLE OF WOMEN IN
IN AFRICAN TRADITIONAL SOCIETIES: A SELECTIVE REVIEW
Miriam Agatha Chinwe Nwoye
Lecturer
Department of Philosophy and
Religious Studies
Research
and writings on the place of womanhood in African traditional societies figure
prominently in African literary and social science literature. Blazing the
trail and dominating the field in this direction, are African female novelists
such as Nwapa (1966, 1970, 1980, 1981), Ba (1981), Emechata (1972, 1974, 1976,
1979, 1982), Head (1968), Njau (1975), Ogot (1980), Waciuma (1969), all of
whom, write from the African feminist perspective.
Emecheta’s (1974, 1976, 1979, 982) writings, for
example, focus purely on the oppression of patriarchy in traditional African
societies and therefore on the discourse of protest against the cultural
injustice on the girl child in traditional societies. Her writings, in other
words, draw serious attention to the brutalities, subordination and other
oppressive realities and manifestations of the trammels of tradition on women
in
Nwapa’s (1966, 1970, 1980, 1982, 1984, 1986) works and commitment, on the other hand, try to expose
the woman’s situation within traditional and contemporary African societies,
especially her role as wife and mother. She highlights on the importance
attached to having children and thereby stresses the unenviable lot of
childless or barren women within the community. She examines the necessity for
economic independence through determination and hard work, a sine qua non
for self-fulfillment and freedom of action for a woman in the African context.
Her writings, as much as those of her colleagues earlier mentioned, indeed aim
at showing that women have multiple capacities that go beyond mere relevance
for domestic assignment.
To validate this, her female creations are, in
general, industrious, businesslike and economically independent, pursuing with
seriousness of purpose and determination whatever they have set their minds
upon. Her principal point of view is that modern African society must change
its attitude towards the woman, marriage and motherhood, which, desirable as it
is, constitutes only an option for womanbeing in contemporary
The positive results of such writings as the above
in
Of course, not-withstanding the immense positive
contributions of such writings as have just been highlighted, feminist studies
in
It is against the background just presented that one
can then see the great importance of the present colloquium coming at the
instance of the Pontifical Council for Inter-religious Dialogue (PCID) aimed at
providing an unrivalled opportunity for giving a proper space and account of
the positive contributions of women in peace building and conflict resolutions
in traditional African societies. By
thinking out and sponsoring such a meeting the Pontifical Council for
Inter-religious Dialogue has done a valuable job of helping to give voice to
the often unsung role of women in promoting the culture of peace in
In
my attempt to contribute towards highlighting the role of women in peace
building and conflict resolution in traditional African societies, I intend to
engage in some selective review of extant and most recent literature on this
theme. At the end of the review an attempt will be made to collect together
insights available in the literature on the subject of the present paper.
Conclusions regarding the role women played in peace building and conflict
resolution in traditional societies will then be summarized. Implications of
the result and some recommendations arising therefrom will be highlighted
thereafter.
Studies on Women and Peace in traditional
There
is, to the best of my knowledge, one principal published text focusing on women
and peace in traditional
The
first of these studies is the one undertaken by Heike Becker. It was entitled The
Role of Namibian Women in Peace-building and Conflict Resolution. It
investigated,, in particular, the role played by women
in the practice of peace restoration rituals in the aftermath of war.
The
second study is that by Josephine Ntahobari and Basilissa Ndayiziga, entitled: The
Role of Burundian Women in the Peaceful Settlement of Conflicts. The
specific objectives of the study were: (1) to highlight the part played by
women in conflict prevention and the peaceful settlement of conflicts in
traditional Burundian society; (2) to examine the role Burundian women can have
today in the search for a peaceful solution to the current crises; (3) to put
forward recommendations enabling Burundian women to make a contribution to the
peaceful settlement of conflicts.
A.
Lihamba carried out the third study. It was entitled: The Study of Women’s
Peace-building and Conflict Resolution Skills among Morogoro region of
The
fourth study explored the role played by women of the
The
fifth study undertaken by Mohamed Abdi Mohamed was entitled: The Role of
Somali Women in the Search for Peace. It highlighted the factors that
contribute to conflict and war among the people of Somali.
Valerie
Ngongo-Mbede carried out the sixth study. It explored the place and role of
women in the mediation of conflicts in the traditional society of
Findings
The
six studies taken together generated two kinds of findings. The first was on
women’s contributions to peace building. The second was on women’s
contributions to conflict resolutions in traditional
1.
The meaning of peace in traditional
One
of the most important results from the Cameroonian study is its finding on the
African traditional notion of peace. According to the traditional Cameroonian
people peace is not seen as an absence of war. The investigator in the
Cameroonian study rather observes that:
In almost all the cultures of
It
is interesting to note that respondents from both the Somali and the
2.
Women and peace building through positive childcare
An
important finding from all the six studies reviewed is that African traditional
societies assigned to women the role of educator. Such education is the type
that starts from the cradle and was effected by means
of a variety of activities in which the children participated. Thus the most
general implication in all the six studies is the understanding that peace is
not born but made and that the culture of peace in traditional African
societies was implanted in a child through responsible upbringing and
socialization undertaken and supervised by mothers. Indeed the central message
in these studies is that peace building was taken seriously in traditional
African societies and that it is established, little by little, in young minds
and mounded in the behaviour and personality of the young through the agency of
the mother.
In
particular, these studies reported that girls were specifically trained in
their duties and responsibilities as women and that the elderly women were
responsible for this training. It was suggested that from early childhood, each
child was exposed to a variety of songs, stories, proverbs and sayings directed
by the mother or the aunt and conveyed at the fireplace or after the evening
meals, which aim at reducing conflict. The songs, stories, proverbs and sayings
contain simple but clear messages and moral teachings. Indeed some of the
studies went ahead to suggest that African mothers in such stories and songs
tried to project to the children what they expect of them as sons and daughters
in family and community relationships. They showed that in sum, the themes of
such stories and songs expect the children to demonstrate: (1) responsibility
through reciprocity; (2) honesty and loyalty through mutuality and deference;
and (3) faith and compassion through inner strength and self-control. They also
focus on the importance in human living and mutuality, of consideration for
others. According to some of the reports
there are many stories that talk of greed and individual interests as major
sources of conflict and the young men and women are warned against them.
Certain myths given to children in those days were meant to emphasize the fact
that to avoid war can sometimes be an act of good leadership. Some stories also
underscore the negative aspects of conflict and hostilities such that these
become a deterrent.
Speaking
particularly of the people of
It was primarily the mother that had responsibility for the upbringing of the
children. Children, especially when very young, remained with their mother, who
would look after both boys and girls until they reached a given age (for boys,
until the time when their father took over the responsibility). There were
strict rules to be complied with on how to dress, speak, eat and even walk and
sit (especially for girls).
Supporting the above, one respondent from the
Burundian study notes that in traditional
Children live in the home of their birth, observing what is done, watching
their parents and elders and following their example. This period of extended
observation is supervised by the mother, who has her young children constantly
at her side, giving them punishments scaled to their years, so that from an
early age, children come to acquire an appetite for those human qualities,
immensely valuable to the society, that denote a good upbringing. The education
of a daughter who had reached the age of puberty was a matter of ongoing
concern for her mother, who had to prepare her properly for marriage, so that,
once a wife herself, she too would become a factor for stability and peace in
her husband’s family.
In
addition, in all these studies reviewed, the indication was that disciplinary
measures existed, even for the very young, to set them on the right road at an
early stage. It also shown, according to some of the reports, that girls’
education was based on practical and moral training. Their mothers were
expected to be particularly careful about it, and that it was a source of
special pride to a mother when a daughter was prized for her qualities. When,
on the other hand, one’s daughter was denigrated, the mother usually feels the
disappointment keenly, as it was her training that was being criticized.
Commenting
on the same theme, Ntahokaja (1978:26) recalls that in traditional Burundian
society “a woman might be repudiated for her bad manners, if she were dirty,
impolite or greedy”. Consequently, according to her, among the
The
Tanzanian study (Lihamba, 2003:115) particular revealed that “Tanzanian women
have always played a critical part in maintaining equilibrium in their society
by bringing up their children as responsible members of the community. Women
taught their daughters and sons, proper behaviour and the ethos of society, and
impressed on them the importance of such values as honesty, uprightness and the
necessity to compromise. As such, women have always been active promoters of
harmony in the community, which can be referred to as a culture of peace”. In
her view, this natural role of women is not unique to any particular ethnic
group in
A
similar trend of emphasis on the role of ‘mother as peace builder’ is also
noted in the study among the people of Somali where women were shown to prepare
and train the young boys who are one day going to be adult men of the society.
They teach the boys the rules of the game, particularly norms relating to the
wild animals that can be hunted and those that cannot and should not be
touched. Among the animals that cannot be hunted are the ones that are pregnant
and those with calves.
The same report also made it clear that “the mother
is the first and most valuable school in life.” In confirmation of this there
is a saying among the Somali, which states that ‘Mother is a school’. According
to the report “mothers always strive to bring up their children with positive
norms and ethos, with a view to building a family equipped to contribute to the
foundation of a decent society. They make every effort to lay the foundation
for a healthy, confident society that can take charge of its destiny.” This
same view is echoed in the words of the famous Somali poet, Arays Isse Karshe
who in celebrating the contributions of Somali mother in peace building points
out that:
The language with which we speak
The fundamentals, of our
behaviour and conduct
She taught us with great
skill
Mother is indispensable for
being and learning.
….
When a family is built, women
are the foundation and the fundamentals of learning and values ultimately lead
to decency. Somalis say: ‘The values with which children are brought up precede
their actual birth’. Indeed, before becoming adults, we attend a basic school,
and that school is mother (cf. Mohammed, 2003:102).
The
same appreciation of ‘the mother as school’ is found in the report from the
Cameroonian study which underscored the idea that among the traditional
communities in
These
observations and trends clearly demonstrate that an essential contribution of
women in traditional African societies is their role as school for the young.
Through their important mothering role, the culture of peace is entrenched in
children as a foundation for peaceful living in families, the community and the
clan.
3.
Women and Peace building through social capital transmission
Again,
one principal revelation in the studies reviewed is the idea that in
traditional African societies peace germinates and
flourishes only on the manure provided by the presence of a number of key
African cultural values. These values include: patience, tolerance, honesty,
respect for elders, communality and mutuality, compassion, regard for due
discretion, gentleness, modesty, self-control, moderation, flexibility, and
open-mindedness.
In
line with the above, the Mohamed Abdi Mohamed (2003) observed from his Somali
study that:
In order to strengthen peace, Somali customary law encourages people to uphold
the principles listed below, which constitute the basic pillars underpinning
the culture of peace.
The
principles in question include: tolerance, respect, consideration for
neighbours and inviolability, respect for human rights and equality. To
corroborate the importance given to the last two values,
is the Somali saying that, ‘every one has a father.’
Now,
in addition to the above values are the following three traditional Somali
customary principles, which state that the under listed crowned heads cannot be
killed: women and children. And, among the Somali, according to Mohamed there
is a saying, “whoever commits this sin is considered to be a coward and is
ostracized. Killing women and children breeds
perpetual conflicts.” The next group of crowned heads is the refugees. The
others are the elderly and the sick. It was revealed too that the culture of
peace underlying Somali customary law also covers non-combatants and civilians.
The
Burundian study showed that the education of children was the preserve of women
and that it was they who played the greater part in transmitting important
traditional Burundian values to future generations.
Thus
an important conclusion to draw from the trend of results of the six studies in
relation to the notion of values’ education and peace building in traditional
African societies is that women play a dominant role in the transmission,
propagation and consolidation of the critical values that generate peace and
harmony in traditional African societies.
Little
wonder then why respondents from the Burundian study had complained that most of
traditional Burundian values have either collapsed or been abandoned. They
spoke of the ‘deterioration and breakdown of positive values’ and of the
growing lack of restraint, intolerance and violence in Burundian society. That
being the case, they claimed, it has become a matter of urgency to rehabilitate
the culture of Burundi and restore its prestige so that it contributes today,
as it did in the past, to making a balanced and cohesive society. In their
view, the first step toward this should be to redefine the role of the family
and the mother in our contemporary society. In their view, the family and the
mother must return to being what they used to, in traditional society, namely,
the framework for perpetuating the society’s cultural identity and positive
values, and the custodian of that identity and of social behaviour.
4.
Women’s contribution to conflict mediation in traditional
The
study by Mathey et al (2003: 41) revealed that a fundamental fact of
traditional Central African societies was the sacred character of the respect
given to the elderly in general, and to elderly women
in particular. “The elderly woman,” according to respondents from that study,
“was respected by all, and played a key role in crisis management and conflict
resolution. Thus, when a conflict degenerated into armed violence, an appeal
would usually be made to a third party of mature years to calm the tension and
reconcile the combatants. Such an appeal for mediation was usually made to a
woman who enjoyed the consideration and respect of all who knew her.”
The
same study revealed that if war broke out among the Zande, “the oldest women of
the clan would go to meet opposing clan, and to interpose themselves between
the fighters in order to make them see reason. When words proved fruitless, the
women would threaten to expose their nakedness or to go down on their knees. In
either case, the gesture signified a curse for those who bore the
responsibility for such grave acts. Because of the respect that the enemy
soldiers had for the women, they would usually put down their weapons before
the fateful acts were accomplished.”
Continuing,
the same report suggests that if there was no laying
down of arms, the old women, naked and on their knees, would crawl towards the
foolhardy combatants and say to them:
We
are your mothers,
We
do not want war,
We
do not want bloodshed.
Do
not fight with your brothers.
They
have sent us to sue for peace.
And
if the assailants still refused to see reason and marched on the village, they
would suffer the ultimate punishment for having disobeyed and obliged their
‘grandmothers’ to expose their nakedness.
The
same conflict mediation charisma is reported of women among the traditional
Although the traditional
Indeed
indications from all the six studies had been that at home, the traditional
African wife exercised a considerable influence over her husband although it was
reported that authority was forced to remain discreet, as it was a
controversial issue in society, which could see it as weakness on the part of
the husband. As a result, the wife was usually discreet in public, but became
the most influential adviser of her husband in the intimacy of the bedroom.
Along
this line, Mathey et al. (2003:39) reported in their study of the traditional
people of the
Apart from the meals shared with the whole family, the traditional wife in the communities
of the
In a similar vein, Mohammed Abdi Mohammed (2003:100)
reports from his Somali study that among the Somali some women poets use their art
to search for peace in their country. Among these poets are Faduma Qasim
Hilowle and Zeinab Hagi Ali. In one occasion according to the report, Faduma
Qasim Hilwle spoke on behalf of Somali women singing about peace:
We the women
Have a complaint against men
In the name of marriage,
love and friendship
We the women
Demand peace in the country
We demand security and
prosperity
The boys that we bring up
We want them to grow up in
peace.
Indeed,
among the Tubur (Tupuri) of
Now, not only did women in traditional African
societies mediate conflicts between human beings, but they could also serve as
intermediaries in conflicts between human beings and nature. Consequently in
the
Not every married woman, however, was a Kalbia. Only those women recognized by the clanswomen
as having supernatural powers (the gift of clairvoyance, for example) became a Kalbia.
But once discovered, the Kalbia was associated
with all meetings and consultations. She had a very wide range of action: she
could determine the causes of the evil undermining society and hindering peace,
and she could ward off fate and restore peace, because she intervened between
disruptive forces and society.
Again these observations and others like them show
that women in traditional African societies played strategic role not only in
peace building but also in conflict mediation processes. They serve as
bridge in peace restoration and conflict prevention when conflicts erupt in
families, clans or communities in which they are bonded.
5. Women contribution to conflict resolution:
Practices and Rituals
Under this theme the Somali study demonstrates that
when clans fight and there is death, steps are taken to organize the collection
and payment of blood money. A marriage or marriages involving the two parties
immediately follow this. This kind of marriage occurs between a man who lost a
brother or close relative and a girl from the opposing side. The main objective
of the marriage is to heal the wounds and to cement the agreement/settlement
reached by the two parties. In the support of the above practice, the Somalis
say: ‘Where blood is shed, it must be soaked with birth fluids’. And the point
is that the married woman will give birth to sons who will fill the void
created by the men who perished in the battle. In addition, the marriage is
designed to bond the two groups, and thus to minimize the possibility of
another conflict erupting between them.
Continuing, the same report observed that in periods
of conflict, there were times when a group of young, unmarried women from one
of the warring clans paid visits to the opposing clan without the knowledge or
consent of their families. They were locally known as Heerin. They told
the people that they were unmarried women, and that they wanted to be married.
Because this was a well known tradition, the young women were welcomed, and
preparations were made to ensure that they were married. This immediately
stabilized the situation, and sets in motion a peace process that eventually
resolved the conflict.
Again, according to the Somali researcher, (Mohamed,
2003: 103), “In some parts of the country, women at times employed desperate
measures to stop inter-and intra-clan wars. They formed a human chain, lined
themselves up between the warring parties, and refused to leave until the two
groups backed down. Their immediate objective was to see to it that the two
armies did not shoot each other. A related objective was to bring in
alternative conflict resolution methods based on dialogue and peace.” According
to him, too, if in the thick of a battle, a woman stepped in front of a man
about to be killed, that man’s life was spared. In this way, women played a key
role in saving the lives of those considered to be of high standing in the
community. This act often created an environment that enabled the warring
parties to settle their differences peacefully and to establish good
relations.
The Cameroonian study underscored the fact that in
the traditional African societies the first wife was sometimes invited to
deliberate with the men in the Assemblies. As a woman in what were essentially
masculine forums, one of her tasks was to ‘soften’ sentences considered to be
too severe or which could lead to revolt or revenge.
Similarly almost all the other studies reviewed drew
attention to the special place in society afforded to paternal aunts in matters
of crisis management and conflict resolution in traditional Africa. Thus, among
the Bakossi of Cameroon, it was paternal aunts or lineage daughters (Umuada,
among the Igbo of Nigeria) who were responsible for reconciling the individuals
involved in a conflict. Other categories of women were given to play the same
role in other societies. Hence among the Guidar of Cameroon, the Mazake or old
women played the role of keeping watch over the community. They were on the
alert, and reacted immediately at the least sign of destructive conflict
between the members of the community. If they noticed signs of conflict or an
insidious quarrel, they promptly summoned the protagonists in order to question
and calm them. After this discussion, the mamas kept a watchful eye on
them for an appreciable length of time, until they were satisfied that the
conflict had been well and truly settled and forgotten. When they are satisfied
that their advice had borne fruit, they again summoned the two protagonists and
asked them to drink some bil-bil together, and then to seal their
reconciliation with a kiss to celebrate peace.
Among the Bamileke of Cameroon, according to
Ngongo-Mbede (2003), the Magne, or mothers of twins, were considered to
be blessed by God. Their mission was, first of all, one of peace. The arrival
of a Magne in a place of conflict had the immediate effect of stopping
the hostile acts. Once in the midst of the confrontation, she assumed
responsibility for reconciling the belligerents. She divided the ‘tree of
peace’ into two and offered a piece to each of the protagonists as a token of
reconciliation. Twins themselves were seen as tree of peace planted in the
family. Her role consisted, therefore, in bringing everybody together, and
considering everyone as her own child. In every situation, she had to endeavour
to restore the peace required for the smooth functioning of the chiefdom. The Mafo
also played the role of intermediary, in other words of mediator, between the
chief and his subjects. But to gain trust and respect, the Mafo had herself to
be just and to show integrity.
A
much similar trend is noted among the traditional communities in
Among
the Owamboland of Northern Namibia, according to Becker (2003), a person who
had acquired blood-guilt was regarded as taboo because a dangerous power was in
him, which he received from the blood of the person he had killed. She cited an
extensive account given by Loeb (1962) in which returning soldiers in Oukwanyama
were mentioned. Loeb wrote that it was believed that any man who had killed
another person had to undergo a purification rite, for if he were not properly
purified the dead man’s ghost would drive him insane. The Kwanyama believed
that a killer was dangerous both to himself and to others until he had been
purified. Loeb elaborates that every soldier who returned from war had to
undergo some purification ritual. Becker’s (2003) study reveals that among the
Namibians traditional healers play a significant role in these rituals aimed at
providing spiritual healing and reconciliation and that many of these
traditional healers and ritual leaders are female.
The
same trend is reported in the Cameroonian survey where it was revealed that in
the land of the Beti, the Mangissa and the
According the researcher, Ngongo-Mbede (2003:31),
“in the philosophy of these communities, such a succession of misfortune was
not fortuitous. It was the sign that love and peace were absent from the community,
and prompted the women to decide to organize a Mbabi.
The latter was organized in a grove or on a crossroads, after consultation of
the oracles. It was exclusively a meeting of women who had reached the age of
the menopause. The ceremony was presided over by a woman of very advanced years
whose moral integrity was usually universally acknowledged. Men could on
occasion, be associated with the Mbabi. Even in such exceptional cases,
however, it was the women who organized and presided over the ceremony of
reconciling human beings with themselves, with relatives and with nature.” The same study also revealed that if the Mbabi was
convened because of a long-lasting drought, which was leading to famine in the
community, the women invoked the help of the ancestors, intercessors between
God and the living, and prayed for rain. The drought, in that case, was seen as
a sign of conflict between humans and their Creator whom the former had
disobeyed. The Mbabi always ended with the drinking of mystic potions by each
of the members present at the meeting.
The
above trends show that although, for so many years, the strategic role of women
in conflict resolution in contemporary
6.
Women’s role in consolidating peace pacts in traditional
Under
this theme, the Burundian study revealed that in situations of armed conflict,
women played both an active and a passive role in the restoration of peace in
traditional
The
same report shows that within the framework of passive peacemaking by women, a
girl could also be offered to the family of the victim as a form of reparation.
This ‘blood pact’ not only put an end to the conflict in question but also
precluded any future conflict between the descendants of the two clans, with
the two being thenceforth intimately linked for life. Achebe (1958) reported of
a similar cultural practice among the Igbo of Nigeria.
Also
it was mentioned that in certain situations of armed conflict between two
clans, women used a strategem to bring the hostilities to an end. They held a
meeting and chose the prettiest girl of marriageable age to give to the opposing
clan as a token of peace. That blood pact put an immediate and final end to the
conflict, as the girl married to one of the heroes of the enemy village now
became the link between her parents and the parents of her husband. The
marriage itself constituted an inviolable alliance between the villages
involved in the conflict.
7.
Women’s role as peace envoy
The Somali study showed that in some regions, among
the Somali, older women who could no longer conceive were used as peace envoys.
Because women belong to both those considered to be inviolate and to the three
whose heads are protected, they are shielded from war-related violations. In
times of war women were the only one who could move across the zones of
conflict freely and without much danger. It was women who studied the
situation, assessed the prospects for peace, and facilitated contact and
communication between the two warring parties.
During
periods of tension and in serious situations a peace delegation was sent. The
Somalis are careful as to whom they would choose as a peace envoy. Those
selected are required to possess a wide spectrum of qualities and competencies,
including a sense of responsibility, patience, good personality, oratory
abilities, decency, etc. They are well versed in customary law, and are
required to know exactly what the problem is and what is at stake. They are select group individuals of rare
qualities. This is depicted in the saying: Two deserve utmost decency – Ergo
(peace envoy) and a young woman seeking marriage.
According
to the same study, in many areas efforts aimed at resolving conflicts were not
confined to the ergo tradition. There were also enlightened and
visionary individuals in both camps. Those individuals shuttled between the two
sides, carrying messages of peace and reconciliation. They include the leaders,
religious leaders, poets and women. Responsibility for selection and
deployment of peace envoy rested with crowned heads (mentioned earlier),
prominent leaders, religious figures and women. According to the researcher,
Mohammed Abdi Mohammed (2003), married women, capitalizing on their neutrality
and the privileges bestowed on them by Somali culture, shuttled between the
warring clans, theirs and that of their husbands. They carried messages of peace
and reconciliation, and they mobilized and encouraged the forces of peace from
both sides. When the real cause or causes of the war were figured out, the
aggressors acknowledged their mistake, submitted themselves to mediation and
accepted the verdict.
These
revelations are again instructive. They draw attention to the great potentials
for peace and reconciliation, which African women hold for the larger society.
It is therefore an issue to be regretted that despite all the strategic roles which
women were able to play in the old
Conclusions
With the discussions to this stage, a number of
conclusions will now follow.
·
The first is that for the traditional African, peace is equivalent to
health, well being and freshness and an enemy of poverty, insecurity,
unemployment and waywardness and various types of mysterious and man-made misfortunes.
·
Secondly, African women’s roles as mothers, wives, and aunts were put
to effective use in peace building and conflict resolutions in the old
·
Thirdly, traditional African people were convinced that lasting peace
does not grow in a vacuum. In their view healthy rather feeds and grows on
enduring human values, implanted in children at tender ages, through story
telling, songs, proverbs and myths. It is argued that meaningful peace cannot
reign in our context if those important African cultural values highlighted in
the body of this paper are overlooked or trampled upon.
·
Fourthly, and finally, a related conclusion to the above is the need
for rebuilding the key values of the African family. This is because the
present review clearly demonstrates that the African family is the crucible or
the laboratory within a healthy child is born and bred. To enhance its value in
our own context, efforts need to be doubled towards the strengthening, improving,
and rejuvenating of the African family. As a first step toward achieving this
goal something must be done to correct the current negative attitude noted
among the African youth, reflected in their tendency to underrate the
importance of marriage and traditional family life in the modern world.
Recommendations
Based on the above, the following recommendations
are preferred as a way forward in the current effort toward the promotion of
the reign of peace and harmony in various modern African countries.
·
In view of the innate qualities of women and thanks to the position
they have occupied and the part they have played in the traditional society,
African women can and must be actively involved in conflict prevention and
resolution. In this regard, modern African countries can no longer afford to
exclude women in important peace process. This must be done not only when
working for peace within, but also between nations. Women had in the past
played important roles in the membership of peace envoys. That role can no
longer elude them in our time. They deserve to be made part of the delegation
that is seeking for peace in any part of the continent.
·
African women need to be made aware not only of the negative aspects of
the trammels of African culture and tradition in their lives, but also of the
crucial role that women had played in the past towards the promotion of the
culture of peace and conflict resolution in traditional Africa.
·
Some of the peace mediation methods that women have applied in the past
as highlighted in the body of this paper need to be reassessed to see which of
them can be modified for adoption for promoting peace among warring families,
communities and nations in modern
·
Some conflict resolutions
rituals engineered by women as reviewed in the body contain important
psychological/spiritual healing powers (Ranger, 1992). Such rituals should not
be allowed to pass away. They must be re-interrogated and where they still seem
viable, need to be popularized as
·
There is need for improved information and awareness about raising
family unity through the promotion of positive traditional values and
rehabilitation of the role played by women as mothers and aunties. One way to
promote this is through the introduction of community medals awarded to good
mothers and families with good children.
·
Since peace in
·
An enemy of peace restoration in modern
·
Finally modern school education which purports to take over the role of
responsible child upbringing originally the perverse of women in the old
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