Learn how your comment data is processed. Family, Gender Roles, and Marriage in the Ancient Near East and the Greco-Roman World, BiAS Series, Joachim Kuegler, Rosinah Gabaitse, Blessing Nyahuma, Mark S Aidoo, Mavis Muguti, Menard Musendekwa, daniel nii aboagye aryeh, PhD, Kudzai Biri, Francis Machingura, Josiah Ucheawaji, Journal of Nigerian Association for the Study of Religions (NASR), Making Tradition: A Historical Perspective on Gender in Namibia, Putting them in their place:respectable and unrespectable women in Zimbabwean gender struggles, VIOLATION AND ABUSE OF WOMENS HUMAN RIGHTS IN THE CUSTOMARY PRACTICE OF KUZVARIRA" AMONG THE NDAU PEOPLE OF MOZAMBIQUE, ALook AT THE STRUGGLE OF ZIMBABWEAN MARRIED WOMEN REGARDING SAFE SEX, Sex Work as a test case for African feminism, Harmonise Zimbabwe's marriage laws before changing marriage certificates, 'Let them come to me!' Unfortunately the status of Zimbabwean women is still in a sad state due to the prevalence of masculinist and patriarchal norms that negatively portray Zimbabwean women as subordinates and men as dominating all aspects of life. Today, the assumption is that all people, men and women, understand the urgent need to openly discuss and negotiate the need for safe sex, whichever way necessary, for the preservation of life and the integrity of families. In each of these situations, African women are able to manipulate the existing system through woman-to-woman marriage in order to achieve higher social and economic status. The scenario presented in this passage depicts a traditional marriage ceremony. Some clergies use the text of this passage in exhortation during wedding ceremonies to an extent that many people mistaken the ceremony to a wedding instead of traditional marriage. It is indeed the African wedding traditions are about as varied and diverse as the countries and tribes that make up the continent. In this way, African culture and values can be revaluated, their relevance established and sustained in order to give credence to authentic African identity. This is not to say that indigenous African spirituality represents a form of theocracy or religious totalitarianism not at all. Throughout Africa, traditional or cultural marriages which provided the rich-ness of natural continuity of life are fast fading out due to the influx of the alien Western culture. by J. Kgler / R. Gabaitse / J. Stiebert), Marriage and family life in Zimbabwean culture. Throughout the continent, the diversity of systems reflects the traditions, religions, and economic circumstances of a wide variety of distinct cultures. In modern times, the influence of the family over marriage has eroded, but many institutions of Shona marriage customs endure. But in the name of Churchanity [not Christianity], most Africans appear to regard European wedding superior to our rich African traditional rites. This is to show how crucial it is! African Wedding Traditions Bringing the The marriage ceremony was based on the principle of male dominance and female obedience. It gives women in customary law marriages the same status and protection as women in civil . RITES OF PASSAGE AFRICAN TRADITIONAL REGION 1Dr. Marriage takes many forms in Africa. African traditional marriage requires parents consent and blessings. What is interesting is that, even though Christianity is a religion that has been associated with equality and freedoms of every human soul, the status of women in relation to polygamy in the apostolic sects have topped the debate. The paper takes cognizance of the fact that men and women are both perpetrators and victims of gender based violence. Some slaves tried to continue practices, such as polygamy, that were a part of traditional African cultures but were unsuccessful. The size of the clan could differ from one to the other. Different cultures have different rituals and beliefs about marriage. The Daily Bread devotional booklet of October 6, 2005 said, Marriage not wedding was the real miracle. Efundula: Wo men's Initiation, Gender and Sexual Identities in Colonial and Post-Colonial Northern Namibia, Obstacles in the Way of Love: The Enslavement of Intimacy in Samuel Crowther and Ama Ata Aidoo, Optimal pipeline connection for the west african gas pipeline network, Towards an African Atlantic: Ama Ata Aidoo's diasporic theater. The Role of Folk Music in Traditional African Society: The Igbo Experience 306 marriage rites, post natal ceremonies and other domestic duties. While a single lesson plan cannot fully explore the variety and complexity of African life, in this lesson students can gain insight into the lives of some black women in Sub-Saharan Africa by adopting a perspective that is in part traditional, based on the arts of African village life, and in part. Marriage ceremonies throughout Africa vary greatly depending on the faith of the individuals. Generally, marriage meaning the institution regulating sex, reproduction, and family life, is a route into classical philosophical issues such as the good and the scope of individual choice, as well as itself raising distinctive philosophical questions. Berlin: Pp. In African tradition, marriage was done after someone had gone through the adolescent stage where different In fact the survival of the family and the future of marriage depended a Cambridge Development Initiative. In this presentation, the traditional African marriage is examined in relation to the involvement of family and community for sustenance from the perspective of Ama Ata Aido'sAnowa.Marriage in this context is a union which brings a man and a woman together for companionship and procreation. In Africa. It could not be a wedding because wedding was not a Jewish Custom and tradition. In India among tribes of Tiyan, Toda, Kota, Khasa . wives should be homemakers and primary caregivers were considered to be conservative. 3. Essay on MARRIAGE IN TRADITIONAL AFRICAN SOCIETY AND ITS, The Practice of Lobola in Contemporary South African Society, African Traditional Family Hunger For Culture, African wedding traditions TraditionsCustoms.com Our parents have done their turn; we must pass the baton. If she confirms, the groom comes back the next day with his father and elders to discuss the brides settlement price. This site uses Akismet to reduce spam. No gain saying a relation of Mary Jesus mother was the host and Mary, Jesus and his disciples were duly invited. The history of marriage customs in Africa are, interestingly, based on practices that other cultures around the world have historically practiced. In a traditional family the parents contracted the marriage. The slaves discouraged casual sexual relationships and placed a lot emphasis on marriage and stability. The World Book Encyclopedia states that 40% of Africans identify as Christian while 45% are Muslim. It argues that not only does gender based violence risk the health and wellbeing of the married couple, children and the society, but also its continuous 'coexistence' with marriage threatens the realization of the essential properties of marriage (unity and indissolubility). This appears a misconception. kinship. Isukha Traditional Marriage Processes and Rituals in Pre-Colonial Kenya. . Its no surprised therefore that wedding is usually conducted after the couple had performed their traditional rites. The Protocol to the African Charter on Human and Peoples' Rights on the Rights of Women (Protocol to the African Charter),13 article 2(1)(b) provides that state parties must enact and effectively implement appropriate legislative or regulatory measures, 11 South Africa ratified the CEDAW in 1996 and presented its first Country Report in 1998 . The African marriage is an integral part of the whole African culture and was a rite of passage for every mature When looking at marriage as an institution, as opposed to a free-standing concept, marriage represents socially sanctioned behaviour. There are also other factors, such as, industrialisation, migration, inculturation, globalisation, information technology which have played a role in the changes of the African cultures. Nina Evason, 2017. Each community has a distinct political and social organization. The traditional marriage is the local form of marriage. Marriage As A Conjugal Reality ~ From the Frontlines to the Sublime: Why Man & Woman? After they assemble this packet, the parents go search for a man for their daughter and see if he makes the requirements for their daughter., Something old, something new, something borrowed, something blue. This is something that most Americans are familiar with, or at least they are if theyve been involved in a wedding. - Single Women, Tradition, and the Bible in Zimbabwe (by Kudzai BIRI, with a foreword by Joachim Kgler), The loudness of the Unsaid: Proverbs in selected African drama, Not a boy, not a child": A qualitative study on young people's views on childbearing in Uganda, Isukha Traditional Marriage Processes and Rituals in Pre-Colonial Kenya. The following discussion of cohabitation and mar-riage reflects some of the biases in the literature . The Igbos people are located in the southeastern part of Nigeria. African women by officially recognising all African customary marriages in South Africa. The bride and the groom marry for further lineage of the groom's family. Despite this manifestation, marriage has been very often exposed to incidences of violence. This is neither biblical nor African custom but an aftermath of religion, colonization and perhaps misapplication of the scripture. African society has been undergoing tremendous changes in every aspect of life including family structure and marriage. African Culture and the Status of Women The Yoruba Example Marriage is the basis of family. These values are best explained in African traditional marriages, family, clan, individual gifts and names, talents, cultural practices, arts and sculptures, dress, music and dance, folk stories amongst other traits peculiar to the African society. THE PLACE OF TRADITIONAL MARRIAGE IN AFRICAN CULTURE, Marriage not wedding was the real miracle. People in the traditional African society holds positive views about older people. They tend to forget the traditional teachings for the marriage, or think they are I paid my toll more than twenty years ago. Some people are only excited with Jesus first public miracle- the turning of water into wine and may not see the main miracle in the passage. Most of the time, it takes more than one day to discuss the settlement price. It is therefore recommended that before any marriage engagement, the man and the woman should consider their suitability to the fulfilment of fundamental obligation of child bearing as concern for family sustenance. It is observed that the failure of Kofi Ako and Anowa's marriage was as a result of disobedience to good counsel of parents and elders of the community. traditional African society. We should be reminded that we have it as our responsibility not only to uphold our tradition but also pass it to future generation. The family occupies a pivotal place in every society and in the Africa continent at large. Bible in Africa Studies International Conference-UB.GABORONE,25-27 JULY,2012, LITURGICAL ASPECTS OF WEDDING CEREMONIES IN REFORMED CHURCHES OF AFRICAN ORIGIN, The Levirate Custom of Inheriting Widows among the Supyire People of Mali: Theological pointers for Christian marriageThe Levirate Custom of Inheriting Widows among the Supyire People of Mali: Theological pointers for Christian marriage, A Diet of Wives as the Lifestyle of the Vapostori Sects: The Polygamy Debate in the Face of HIV and AIDS in Zimbabwe, Tsitsi Dangarembga's Nervous Conditions Literary Analysis: A UNISA Dissertation, SSM 11: Natasha Erlank, "Missionary views on sexuality in Xhosaland in the nineteenth Century", New Evangelization For The Catholic Church And Local Cultures In Zimbabwe, Same-sex union articles in the Journal of Religion and Gender in Africa, A voluminous book on Redemptive masculinities in the era of HIV and AIDS, A woman should learn in quietness and full submission-1 Timothy 2:11, And the Two will become One Flesh (Mark 10:8): Domestic Violence as a Destabilising Force against the Institution of the Family in Zimbabwe, BiAS 17: The Bible and Children in Africa (edited by Lovemore TOGARASEI & Joachim KGLER), Could I Vote for a Mormon for President? 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