I have found that sometimes in order to truly understand a
difference, I must be willing to let go of my own frame of reference and immerse
myself into the frames of reference of the culture I am experiencing. In
doing so, I am able to see cultural practices and behaviors from a new
perspective. Having said that and knowing that most Americans may not have
done so when it comes the role of women in the context of African cultures,
let me begin by describing some of the things that were a part of my experience
of a traditional cultural wedding in my wife's home village of Ubulu-Okiti
(Delta State, Nigeria). The practices that continue to take place today
are based on practices that have existed for 100s if not 1000s of years.
However, they are adapted to modern realities. Thus, they have become
ceremonial in practice but represent the core values and beliefs of the
people. One of the things that was a big part of marriage process was the
negotiation and payment of the "bride price." On the surface
from an American perspective it might sound like the man must buy his
wife. However, the "bride price" has more to do with
reinforcing the connection that the woman has with here community as a
valued member, than actual compensation for her removal.
Ibo or Igbo culture like other sub-Saharan African cultures are very
collectively oriented as opposed to the more individualized orientation of
American culture. When the man pays a "bride price" he is
acknowledging that his wife has been a highly valued member of the community
and he will honor that value.
Having said that, it is also the reality that Igbos exist in a global community that includes many cultural perspectives. While villagers may be quite comfortable with how power is shared between men and women in village affairs, Igbo men and women working in the city or for a global corporation must be willing to adapt to differing perspectives of the role of women in society. One of the things that I have found that is present within Igbo culture, that assists with such adjustments, is the fact that the culture tends to be very high context. The actual practice and outcomes are more important than the rules, details or traditions. It is precisely this high context orientation that allows for adaptation to western influence without totally abandoning age old cultural traditions. The tolerance for variation is very high. As a result, in Nigeria, the Muslim north is more adherent to cultural rules and customs than the Christian south but less than Muslim countries like Pakistan or Saudi Arabia.
Finally, you may have heard about Kenya's President signing into law legislation that officially recognizes polygamy (Karimi and Leposo, 2014). On the surface, to Americans, such a law sounds like a huge step backwards for women. However, when it is viewed within context, I can see why the law passed. Persons who are most likely to engage in polygamy are those men who are traditional village rulers. These men are often educated and hold a healthy degree of respect and influence in communities outside of their own village. The reality is that, for such men it would be a disgrace if they did not practice polygamy. They would actually lose the respect of people in the community (even from those that did not believe in the practice of polygamy for themselves). Since this influential group of village rulers transcends regions and ethnic groups their views are likely to be respected by politicians. The result, an African country flexes its cultural independence muscles and once again officially recognizes an age old cultural practice.
Having said that, it is also the reality that Igbos exist in a global community that includes many cultural perspectives. While villagers may be quite comfortable with how power is shared between men and women in village affairs, Igbo men and women working in the city or for a global corporation must be willing to adapt to differing perspectives of the role of women in society. One of the things that I have found that is present within Igbo culture, that assists with such adjustments, is the fact that the culture tends to be very high context. The actual practice and outcomes are more important than the rules, details or traditions. It is precisely this high context orientation that allows for adaptation to western influence without totally abandoning age old cultural traditions. The tolerance for variation is very high. As a result, in Nigeria, the Muslim north is more adherent to cultural rules and customs than the Christian south but less than Muslim countries like Pakistan or Saudi Arabia.
Finally, you may have heard about Kenya's President signing into law legislation that officially recognizes polygamy (Karimi and Leposo, 2014). On the surface, to Americans, such a law sounds like a huge step backwards for women. However, when it is viewed within context, I can see why the law passed. Persons who are most likely to engage in polygamy are those men who are traditional village rulers. These men are often educated and hold a healthy degree of respect and influence in communities outside of their own village. The reality is that, for such men it would be a disgrace if they did not practice polygamy. They would actually lose the respect of people in the community (even from those that did not believe in the practice of polygamy for themselves). Since this influential group of village rulers transcends regions and ethnic groups their views are likely to be respected by politicians. The result, an African country flexes its cultural independence muscles and once again officially recognizes an age old cultural practice.
Reference
Karimi, F. and Leposo, L. (2014). New Kenya law legalizes
polygamy; women's group applauds it. CNN. Retrieved from
http://edition.cnn.com/2014/05/01/world/africa/kenya-polygamy-law/
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