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19 March 2020 | Story Opinion article by Prof Hussein Solomon | Photo Supplied
Hussein Soloman
Prof Hussein Solomon, Senior Professor: Political Studies and Goverance

The world celebrated International Women’s Day on 8th March 2020. Such symbolic days, however, seem to have little effect on the actual status of women in the world as a recent United Nations report notes. Despite strides towards greater gender equality, the world body notes there is not a single country which has achieved gender equality. Moreover, 90 percent of men and women hold some bias against females. The statistics are alarming: 50 percent of men thought they had more rights to a job than women, and a third of respondents in 75 countries felt it was acceptable for men to hit women. In China, 55 percent of respondents felt that men make better political figures. Even in what used to be regarded as the bastion of liberal democracy, the USA, 39 percent agreed with the statement that men make better political leaders than women.

Participation of women in the labour force

Disappointing as these figures are, there is hope if one considers how patriarchy is being overcome in the Middle East North Africa (MENA) region. It is here where patriarchy first developed between 3100 B.C and 600 B.C. It is also the region which has experienced the least gender progress in the world. The figures are incontrovertible. Given the widely held view that women belong in the domestic sphere focusing on keeping house and child-rearing, there are low rates of participation of women in the labour force. Only 24 percent of women in the MENA region are employed, whilst the figure for their male counterparts is 77 percent.  Moreover, according to a report of the International Labour Organization, young women with higher education have a slim chance of entering employment than their less-educated male counterparts. This has negative consequences for the household economy and the economy at large, and it perpetuates greater dependence male family members (husbands, fathers, brothers) -patriarchy, built as it is on vertical power relations, is further entrenched.

The absence of women in positions of power is glaring in the MENA region, as is their absence in governance which is made possible by patriarchal attitudes.  According to the Arab Barometer the majority of respondents believe in limiting the role of women in society. Within the home, 60 percent believe that the husband should be the final decision maker in matters impacting the family. Moreover, only a third of the Arab public believe that women are as effective as men in public leadership roles.

Resisting marginalisation

Whilst the marginalization and oppression of women is a sad truism of MENA countries, this should not be the norm. Patriarchy was constructed and can be deconstructed. The challenge for feminists then is to actively resist their marginalization in conjunction with other progressive players and to utilize the tectonic changes underway in the Middle East – from the penetration of the internet, to making common cause with progressive forces in society to open up the democratic space. Democratic space in this sense does not only mean the fight for the ballot but also emancipation in every sense – including freedom from patriarchy. There is reason to believe that some of this is beginning to happen in the region.  Consider, for instance, how Morocco’s rural women in an effort to access land from conservative tribal authorities, formed action committees called Sulaliyyates. These challenged tribal authorities and women’s subordination in the family and the work place.

There is reason to believe that women’s experiences in mobilizing against authoritarian regimes in the region have resulted in a new consciousness on their part. They see the connection between their own oppression and the need for emancipation of the broader society. When women took to the streets against Al-Bashir in Sudan it was their awareness of how fuel shortages and inflation brought on by corrupt and inefficient governance were increasing household food security. Following the July 2019 agreement between the military junta and the alliance of opposition parties, there was an effort to force women back into the home to play their “traditional” roles. However, women have remained politically engaged and mobilised – decrying everything from the persistence of sexual harassment to demanding the prosecutions of those involved in wrong-doing from the Bashir era.

Social justice and gender equality

Women activists are also pushing back on the streets of Tehran, Ankara and Algiers. In Tehran, women’s’ grassroot movements are calling on Islamic Republic to fulfil their promises of social justice and gender equality. Their resistance to patriarchy has taken the form of disobedience, refusal, and subversion. Initially their activism sought to reform the rule of the mullahs within the prevailing system spurred on by a reformist president – President Khatami - who demonstrated greater receptivity to gender equality. In the past two years women’s groups in Iran increasingly called for the end of Iran’s post-1979 system of governance as they view such theocracy as antithetical to the cause of gender emancipation. In Ankara, feminists have taken on domestic violence by forming the Purple Roof Women’s Shelter Foundation in an effort to collectively fight abuse in the family.

Meanwhile, in Algiers, women have been at the forefront of the protest movement against the establishment or what Algerians term a “Le Pouvoir” – the cabal of generals, businessmen and politicians of the ruling party which govern this North African country. For 19-year old Miriam Saoud, it was seeing the back of this political elite that impoverished ordinary Algerians through their corrupt practices. For 22-year old political science student Amina Djouadi, it was about real political representation for male and female citizens. Whilst the presence of this younger generation of women makes sense given the fact that half of Algeria’s population is below thirty years of age, who bear the brunt of unemployment - older women have also been on the Algerian streets. Elderly Nissa Imad was also on the streets protesting. All five of her children are unemployed. Explaining her presence against the barricades she defiantly states, “I am here for the young, for our kids. There’s nothing for the young generations. No jobs and no houses. They can’t get married. We want this whole system to go”. It is clear from the narratives of these women that they see the connection between their daily lived experiences of disempowerment and marginalization, and the broader structural causes, and therefore are actively seeking the end of the patriarchal and oppressive political and economic order.

Changing attitudes

Despite the MENA region having the largest gender gap of all regions in the world, there is hope too. Attitudes are changing and becoming less patriarchal - the Arab Barometer starkly demonstrates this, where 75 percent in the MENA region support women’s access to tertiary education, 84 percent believe that women should be allowed to work in the labour force, whilst 62 percent believe that women should be allowed into political office. What accounts for these progressive attitudes? First, there seems to be a generational divide with younger people (which comprise the majority in the MENA region) holding less patriarchal views. Second, with access to tertiary education, those holding post-secondary qualifications are less discriminatory in their attitudes than those without post-school qualifications. The momentum for a post-patriarchal MENA region is therefore increasing.

This article was written by Prof Hussein Solomon, Senior Professor: Political Studies and Goverance 

News Archive

‘Sola Scriptura’ — Does Scripture still reign as authority?
2017-02-21

Description: Theology Open Day Tags: Theology Open Day

Thania Labuschagne, Nico Oosthuizen, and
Suthea van der Westhuizen.
Photo: Supplied


Reformation 500: Sola Scriptura [scriptural authority] and contemporary conflicts of interpretation was the theme for the Faculty of Theology and Religion’s official opening and annual Open Day on the Bloemfontein Campus of the University of the Free State (UFS). The faculty was recently renamed to be more inclusive of other denominations, as well as to be sensitive to the impact religion has on society, both in the past and presently.

In his welcoming address to first-year students, Prof Fanie Snyman, Dean of the Faculty of Theology and Religion, said, “I hope that you indulge in the theological dish served to you, and that it will create in you a deep hunger to know more.”

One first-year, Neo Kgaje, had this to say, “I first wanted to do Archaeology, but then I decided to follow my calling as a missionary and study Theology. I would like to serve in my own community in Botshabelo.”

Thania Labuschagne, former chairperson of the Sola Gratia student association, said, “The annual opening is always very special for me. We become part of a family here.” Her message for first-years was, “Maintain your passion for what you do. Make sure of your calling, and everything else will fall into place.”

Prizes awarded
Prizes were awarded to several students who excelled in the previous year. The best third-year student in 2016 was Suthea van der Westhuizen; best fourth-year BTh student, Thania Labuschagne; and Nico Oosthuizen was recognised as the best Master of Divinity in the fifth year.

The Director of Shepherd Centre for spiritual leaders, Dr Gerhard Botha, awarded certificates for the completion of a 9-module short learning programme presented by the centre.

"May you hunger to know more"—
Prof Fanie Snyman, Dean of the
Faculty of Theology and Religion

Current affairs addressed through scriptural analysis
While acknowledging that the debates around the authority of Scripture are complex and not easily resolved, Prof Hendrik Bosman from the Faculty of Theology at Stellenbosch University (SU) argued that it is an indispensable precept of Christian theology. However, it can no longer be taken as a given, since the authority of Scripture is increasingly vulnerable. He said, “Sceptic academics and critical theologians are challenging the more traditional ways of accepting the authority of Scripture.”

Prof Bosman highlighted the negative impact that certain claims of scriptural authority have had on the marginalised and vulnerable groups in society — “the suffering endured by people of colour, Jews, the LGBTQI community, and women due to prejudice and hatred. … [When reading the Bible], one must also be held accountable by the marginalised and the vulnerable in society.”

Prof Juliana Claassens (Faculty of Theology, SU) presented Beyond Revenge: Responsible Bible Reading Practices in a Traumatised Land. “As a community of believers who hold dear the principle of Sola Scriptura, what do we do with texts that revel in the downfall of the enemy and propagate revenge as a viable solution to the hurt and pain people are experiencing?”

Prof Claassens continued, “This question is particularly relevant given the deep wounds that many in this beautiful country of ours carry. … There is thus a real danger that expressions of violence survive and grow ever stronger with each utterance, until the violent ideas they propagate are considered to be normal.” Her recommendation? “Foster communities of care, focused on breaking down walls, instead of erecting them.”

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