Citation: Nasir HASHIM & Zacham BAYEI (2021). Third World Women and Struggle for Survival in Postcoloniality: An Analysis of Selected African and Caribbean Literatures. Yobe Journal of Language, Literature and Culture (YOJOLLAC), Vol. 9, Issue 1. Department of African Languages and Linguistics, Yobe State University, Damaturu, Nigeria. ISSN 2449-0660
THIRD WORLD WOMEN AND STRUGGLE FOR SURVIVAL IN POSTCOLONIALITY:
AN ANALYSIS OF SELECTED AFRICAN AND CARIBBEAN LITERATURES
By
Nasir HASHIM
Zacham BAYEI
Abstract
In the era of Postcoloniality, Africans and their brethrens in
the Caribbean have a high expectation of life full of abundance. It is a common
knowledge that former colonial subjects have a huge expectation of unrestricted
political freedom, social justice, economic equality and educational
opportunities. Regrettably indeed, even though government apparatuses in the
former colonies of Africa and Caribbean are now under the control of the
natives but corruption, poverty and unemployment have become the daily
experience of the people. Also, uncertainty and insecurity in virtually all
areas of life prevail. For women, these issues are compounded by patriarchal
proclivities in African cultural structure. Thus, this paper uses Postcolonial
Feminist Theory to explore poverty and its consequences in the lives of African
and Caribbean women in Herbert George De Lisser’s Jane’s career and
Phebe Veronica Jatau’s the Hound. While some women work
hard to acquire education in order to free themselves from poverty and men
domination, many others lack the opportunity to go to school; they have to work
as domestic servants in order to survive. For this reason, the paper examines
the challenges women encounter in pursuing education and in doing their
domestic services. The paper examines the disappointment and disillusionment of
women as they struggle for survival. As a text-based research, the study relies
on written materials as sources of data: primary and secondary. The study finds
that third world men are better than women in the fate of postcoloniality.
Key Words: Postcolonialism, Postcoloniality, Third World, Third World
women and Feminism.
1.0 Introduction
Literarily, postcoloniality (or the
postcolonial) refers to a period of time when former colonial subjects try to
adjust to new realities after colonial administration. Technically,
postcoloniality means resistance against colonialism and neocolonialism at any
time. This article chooses the former meaning of postcoloniality.
Postcoloniality is supposedly a period of liberty and positive social,
political and economic changes. The changes in these areas of life are expected
to translate into a positive impact on the lives of the so-called Third World
men and women regardless of any kind of differences: racial, tribal, religious,
sexual, and so on. Women in particular expect unlimited access to education
which enables them to develop their natural potentials for active participation
in politics, religion, economy, culture, among other institutions. However,
even as leadership of these institutions are in the hands of the indigenous
people, African and Caribbean women, are not only discouraged to go to school
but are also subjected to untold servitude associated with a modern kind of
slavery despite the fact that slavery was universally prohibited by British
declaration of (Slavery Abolition Act, 1884). This declaration was followed by
anti-slavery legislations by independent nation states across the globe,
including African countries. As a matter of truth, sequel to British
declaration against slavery, the institution was totally proscribed throughout
the world. But it appears obviously that these prohibitions fail to halt modern
form of slavery which exists in disguised, virtually in all parts of the world,
especially Africa and Caribbean. United Nations’ reports on Modern Slavery
(2018) reveals that millions of people across the globe are still victims of
modern slavery and about 71% of these people are females.
In Africa in general and
Nigeria in particular women education is still a serious problem to reason
with, as stereotypes and traditional beliefs still remain forces against women
education. Rather than sent to school, women are subjected to unspeakable abuse
and exploitation by even their parents in some cases; and by their husbands and
members of community in others. In many situations, poverty and illiteracy are
factors that push women into domestic service which is all about exploitation,
subjugation and oppression. In both urban and rural areas, uncountable numbers
of parents either lack the means to send their female children to school or are
not interested in the female education due to the stubborn traditional beliefs.
Instead, they prefer either giving them out in forced marriage or turn them
into street hawkers, where they spend a good time of their lives roaming up and
down from one street to another. Among parents, many decide to send their
female children from their slum to G.R.A; some from village to a city where in
any case they work as house maids for unknown rich families. While some of the
girls work for many years before returning home for marriage, others never come
back; instead they may wish to hire an affordable house within the city and
live a private life (of prostitution).
However, a few
enlightened parents are ever determined to send their female children to school
in spite of abject poverty. Though some parents actually succeed but many
others end up paying a high price for their determination, as they risk serious
social stigma within their extended family, neighborhood and beyond. In most
cases, financial constraints lead to dropout from the school. Some parents
resist any situation, and their daughters may succeed to complete their
education but searching for job leads to frustration and subsequent death. To
avoid these, some girls decide to compromise their moral principles, and
succumb to sexual advances before receiving due consideration from a potential
male employer. When a girl succeeds in getting the job, she assumes two roles:
a personal secretary and a sex partner to her immediate male boss. Any
resistance could surely cost her the job. Against this background, the paper
examines Phebe Veronica Jatau’s The Hound (2014) and Herbert
George De Lisser’s Jane’s Career (1990).
1.1Theoretical Frame Work
This study applies Feminist
Postcolonial Theory as a critical guide. Postcolonial Feminism
is both a movement and theory, which rejects Western form of Feminism. As a
literary theory, Postcolonial Feminism is used to examine economic, social and
political issues associated with third world women through literary texts. This
theory argues that Western Feminism has failed to address the problems of third
world women; thus, the theory rejects the idea of “Global Sisterhood”.
Proponents of Postcolonial Feminist theory such as Julia Kristeva (1941—date)
Andre Lorde (1934—1992), Chandra Mohanty (1955—date), Gayatri Chakravorty
Spivak (1942—date), and so on, highlight the difference between middle class
Western women and the third world women in terms of demands, emphasis and strategy.
While Western women demand to be accorded equality with men in every work of
life, third world women demand for freedom from patriarchal domination and
control. Western women fight for right to be Lesbians or Gay but third world
women fight against early marriage and teenage pregnancy. Whereas western women
fight for right to do abortion third world women demand right to keep their
babies, and be treated as human beings. Furthermore, third world women struggle
for right to have voices heard in the political and economic arenas of the
countries.
Third world women are now
trying to paint a true picture of life for themselves rather than allowing
misrepresentation by western women or male writers to prevail. It is a common
knowledge that third world women have been inadequately but wrongly represented
over the years, as most of the feminist literatures are produced by either
third world men or Western women. While the former category of writers
intentionally refuses to tell the true situation of the women, the latter knows
little or nothing about the plight of third world women. In some cases the
problem of third world women are often neglected and treated with outright
contempt. In other cases, the problem is underrated or overrated, depending on
the interest of a writer or critic. It is against this backdrop; Andre Lorde
contends that “Master’s tool will never dismantle Master’s house” (p. 25). In
Andre’s opinion, any discussion or theoretical formulation about third world
women without their contribution is rather incomplete, since these women have got
their experiences and perspectives different from those of both third world men
and Western women.
1.2 The Third World Women and their Peculiarities
There are two classes of
the third world women. The first are those who live in Western countries; these
include African-American women, women of colour in diasporas, migrant women in
Europe and America, among others. These women are estranged in physical and
psychological problems. They have to struggle for survival amid inferiority
complex owing to their identities in the face of white domination and flagrant
discrimination. They work hard in vain to establish their own peculiar
identities— of language, culture, social class, race, religion and political in
the midst of other and dominant set of identities of the white community. Boers
(1903) describes this situation “Double Consciousness”.
According to (Homi
Bhabha, 2001), these women live life of hybridity and mimicry.
It implies that, though third world women speak white women language, but they
are never regarded as being the same as white women. Even where their accent
sounds like that of the white women, they are by no means treated like white.
They dress and behave exactly as white women, yet they are not accepted into
the social class of white women. Their native identities are lost, but still
they are regarded as uncivilized class of women.
The second category
represents the women living in their native countries, but even so, their life
condition tends to be worse than that of their counterparts living in Western
societies. Here, they are endangered in the system of corruption with all its
resultant consequences. Like other third world women in the West, they are
politically, socially and economically dominated. Their daily experiences
reflect nothing else than penury, exploitation, oppression and sexual
harassment.
1.3 Modern Education and the Third World Women
Modern education system
is a legacy of colonial administration. In postcolonial environment one may not
receive political and social recognition without modern kind of education.
Economic prosperity too mostly goes to the educated people. There is no denying
the fact that modern education is the tool by which men dominate women. Jones
(2011) argues that women folks lost their right to education under colonial
administration all over third world states. Spivak (2011) claims that women
have been suffering from educational discrimination since colonial period in
order to deny them the opportunity to partake in decision making that affect
their lives. Unlike in colonial and postcolonial periods, in the pre-colonial
era, women were included in a wide range of affairs of their respective
societies, such as decision making. In many African societies for example women
were opportune to hold prestigious positions. Jones (2011) asserts that:
…pre-colonial women shared decision-making power with men and
often had the right to own and inherit property. Once the imperial femininity
was enforced, many women lost their rightful claims to property and were
pressured to work inside the domestic space, caring for children and keeping
house. For some women, colonization meant the combined force of native and
colonial patriarchy that confined their behavior and roles to limited spheres
(Jones, 2011, p.11).
The following is a short list of pre-colonial great women rulers
across Africa:
Daurama: the queen of Daura (9th century) in
present day Nigeria
Aisa Koli: The queen (regnant) of Kenem Borno Empire (1497—1504)
Amina: The powerful queen of Zazzau (d. 1610) in present day
Nigeria
Afua Kobi: The a Powerful ruler of Asanti Empire (1834—1854)
Fatima Djoumbe: The queen of Moheli in Comoros (1837—1878)
Taytu Betul: Empress of Ethiopia (1851—1918)
None of the above great
women received modern education, yet they ruled successfully and lived
decently. Today however, even with the modern education, rarely can any woman
get elected into influential political post such as governor, let alone
president. Even where a woman is lucky to hold influential position, she leads
under a direct control of male subordinate officers.
1.4 Third World Women and Struggle for Survival
Third world women have
lots of beautiful qualities to told and behold. They have an inherent respect
for their traditional norms and values, which they keep at any time and in any
situation. Without any external imposition and influences, third world women
are morally upright. They prefer marriage institutions to prostitution or any
act of waywardness. This is portrayed in the experiences of Jane in Jane’s
Career and Rebecca in The Hound. Likewise, the
contributions of third world women towards to the well-being of not only their
family but their society as a whole cannot be over emphasized. This good
attribute too is depicted by Jane and Rebecca. Jane and Rebecca even as small
girls are determined to fight poverty and destitution of the respective families
by every means humanly possible.
1.5 Third World Women
and Respect for Traditional Values
There is a lot of
difference between Western women and third world women in many ways. For
example, without any external influence, third world women such as Indians,
Africans, and Caribbeans consider respect to parents and all elderly people an
obligatory act. We have an example in the Caribbean girl (Jane). Jane listens
humbly and attentively to her father when he gives her some advice about social
conventions particularly in connection to her future career in Kingston.
Throughout the time her
father speaks, Jane keeps her hand behind her and pays attention to every
detail of his words. When she is instructed by her mother to go and help her
brother on the farm, Jane obeys devoid of any hesitation. She works tirelessly with
her brother in digging yam until the work is over. In Kingston, while attending
to Mrs. Mason, her Mistress, “Jane humbly and timidly sits and holds herself
upright (p. 27). Jane and her female colleagues in Repburn (a company where she
later works) respect one another. Rather than calling one’s name, they say
“Mss+ Surname”. For instance, they call Jane Mss Burrell for courtesy. It is
said that “Only close personal friends call each other by their Christian
names” (p. 100).
Third world women have a
lot of respect for marriage institution. Thus, any male-female relationship is
expected to translate into marriage. When Jane’s friend, Sathyra informs her
that a man is coming to see her, Jane asks Sathyra if the man is intended to
marry her (Sathyra). “They say marriage is very holy and sacred” (p. 120).
Before and after that, we always see Jane talking about marriage. She often
says “I would like to have a nice little house, with about two rooms, quite new
and pretty; and I would like about four children” (p. 136). When her immediate
boss Mr. Curden makes approach to win her hand for sexual intercourse, Jane
simply quits the very job she is proud of, and goes to get married to a young
man, named Vincent. Like Jane, Rebecca too rejects any sexual approaches from
people, such as Mr. Bonet who is about to help her get admission into
university. She marries Pastor James, and has to endure maltreatment due to
religious and traditional beliefs that marriage is the only way for woman.
1.6 Third World Women under Poor Family Background
In the lives of Rebecca and Jane we catch the glimpse of abject
poverty and destitution that has entrapped African and Caribbean women, thereby
making them feel nearly hopeless about life. More often than not, it takes the
combined efforts of Rebecca, her siblings and Mama to put lunch on their table.
Mama busies herself in a local open market selling food stuffs such as gari which
is supplied from Bendel, the present day Edo State. While other market women
afford to take several sacks of the gari and pay in cash
immediately, Mama can only afford to take two sacks on loan. Thus, she is
mocked as the poorest of all market women. Always, Mama cannot help weeping.
Rebecca is often worried of the situation of social stigma and disgrace in
which her family is. At the age of nine, “Rebecca already knew the pains of
reproach that poverty brought with it” (p. 32). Worried of her family poverty
condition, Rebecca always keeps herself busy elsewhere along the street frying
corn for sale. Out of the little profit realized from the corn sales, she
contributes to the family daily bread and buys “takumbo” shirts and pants for
herself. On other days, Rebecca goes round the town with her siblings hawking
some items like cooked groundnut, seasoning, bread, and so on. Rebecca’s family
house is made with mud which initially has thatched roof, but when the
financial condition improves, they replace the thatch with zinc. The house is
littered with all sorts of dirty materials. Large cockroaches and Japa paraded
the house especially at night when everywhere was quiet and dark… (p. 25).
Unlike Rebecca, Jane’s
family lives in a village— many miles away from Kingston. The family lives in a
hut, and the family totally relies on farming. The hut is so tiny the family
members can sit in together to have breakfast, dinner or lunch. They all have
to sit in an open air, while Jane and her mother, Mrs. Burrell may sometimes
wish to sit in the kitchen. Every member of the family has a few clothes which
are not better than rages. The only good clothes are reserved to be worn only
on Sundays for church service.
1.7Third World Women and War against Poverty
Jane and Rebecca represent typical example of third world
women’s struggle for survival under men domination and opportunism. Both Jane
and Rebecca are small girls but determined to combat poverty and destitution
that characterize life of postcoloniality. Jane and Rebecca share similar
determination but differ in strategy. On one side, Rebecca fights the situation
through education. It all begins after Rebecca successfully takes entry
examination. At her tender age of 11, she has to leave her family in Kaduna
State for Lagos where she gets admission into Federal Government College
following her success in the entry examination. Rebecca has to travel alone as
the parents cannot afford accompanying or sending her with someone from among
the family members.
Rebecca is a hard-working
student but not very intelligent. So, in order to succeed particularly in her
final examination (WAEC), Rebecca takes extra time to study together with her
very intelligent friend, Mulikat in the weekends. Accidently, while the school
is in session military coup happens; as a result, the school has been closed
for some time. After some days of tension, things go back to normal, and the
school reopens. In June, Rebecca takes her WAEC and comes out with flying
colors. Rebecca decides to enroll again for Higher School Certificate (HSC)
which enables her to go to university. Rebecca fished HSC) successfully. Now,
she aspires for University. In those days getting admission into university is
one an easy thing— one needs to know somebody in the system. She is to be
assisted by a relative, named Baban Yara who happens to have a friend working
at her chosen Ahmadu Bello University (ABU) Zaria. Baba, though gradually dying
of hernia but promises to spend the even the last money he has got if she gets
admission into the university. Baba tells Mama “even in my death, make sure
Rebecca completes her education” (p. 59). “Thank you Baba. Nothing will happen
to you. You will be at my graduation ceremony, in Jesus name. I will never give
up on you. I am praying so hard for God to help and I know he will” (p. 59). While
still waiting for admission, Rebecca decides to accept a marriage proposal from
a man of God, named Pastor James. An employee of Federal College of Education
(FCE) Zaria, Pastor James betrayed Rebecca and had nearly stopped her hound for
education when she luckily got divorced.
Despite all the
challenges, Rebecca manages to graduate with Second Class Upper. She has been
posted to do her National Youth Service (NYSC) in Kwara State, but “she had
been able to secure redeployment to Kaduna” (p. 94) in order to take good care
of her hydrocephalus baby who is at the time only six months old. Fortunately,
Rebecca is employed by her University but not until she has taught at a
Christian primary school. Unfortunately, Baba is not alive to see this success.
Rebecca teaches in the university and does some other works such WAEC and NECO
marking in order make extra money. While still working in the university, she
enrolls for PhD. When she is about to finish the course, Rebecca gets admission
do another PhD in Feminist pedagogy in Minnesota, USA. This development
attracts rivalry and hostilities from her university male colleagues. They try
in vain to discourage her. When she refuses, they decide that she must
disengage and pay three-month salary in lieu of notice of disengagement. She
cries considering her diligence service to the university. She has to sell her
Audi 80 car to pay.
On the other side, Jane
has to struggle for survival through domestic servitude. We are surprised to
see Jane expressly happy because she is going to become a domestic slave.
However, as we later observe that many other girls in the village are equally interested
to be in Jane position, we now realize that effectively Jane is happy because
she is going to distant herself from an inherited poverty—at least she is going
to live where she can work and get food and little money. She hopes to make
some savings from her meager wages in order to help her parents back in the
village. Apparently, Jane has left school two years ago, and has nothing to do
but help her parents with farm and house works. Jane is now someone to be
envied by her other girls. When these girls cluster around her expressing their
envy, she now feels “she is occupying a superior and enviable position” (p. 5).
Jane looks expressly happy, and says to the girls, “I wish de whole of y’u ws
going with me” (p. 5).
Finally, Jane is in
Kingston as a house servant for Mrs. Mason. Her duties include running errands,
cleaning the house, dusting the furniture, helping Sarah with washing, among
some other activities that may arise, while Sarah’s major works are cooking and
washing. As a disciplined girl, Jane does her duties diligently. The bulk of
work is not is by no means a source of worry for her, but the misdemeanor of
Cecil, Mrs. Mason’s nephew who appears to be sexually interested in her. He
makes continuous attempts to seduce her especially when Mrs. Mason is absent.
Jane is worried about the situation as she always remembers her parents warning
(i.e. She must never associate with any men and bad women). On a particular day
while his sisters have gone to church, and Jane is left look after the house,
Cecil expresses his intention towards Jane. Jane considers what Cecil says
rather unbelievable.
Afraid of the fact that
refusing Cecil’s advances may lead to a severe consequence since he is her
mistress’s nephew, Jane is left without any option but to leave the house and
seek another job opportunity elsewhere within the city. Fortunately, Jane has
found a friend; named Sathyra aged about twenty-three. Sathyra sympathizes with
Jane’s plight. Jane is still afraid if Mrs. Mason will find out where she is
currently staying. Sathyra encourages her “Y’u not a slave— slavery done away
with long time ago” (p.96). Sathyra is one of many girls who leave their slums
or villages in search of better life in the Kingston. She lives amid many
families in a large tenant compound. She is to share her tiny room with Jane.
She is already an employee of a company—Mr. Repburn. Though unsophisticated but
Jane is apparently a beautiful girl. Therefore, rarely will she be rejected by
male employer, especially who has ulterior motive for employing a female staff.
It is matter of time before gets employed by Mr. Repburn. The work is much and
difficult but Jane does not bother. Unlike the former work, her wage is six
shilling per week. She is greatly happy, and thanks God for this development.
Jane wishes to marry
anytime soon even though she is now working and making some money. This is has
to do with traditional belief that a woman can only succeed in her life if
supported by a man. But unlike Jane, Sathyra feels that, for now, she can only accept
marriage proposal from if she finds a white man. “…of course, if y’u get a
white gentleman to like you, so much better. Them have money, and them doan’t
mean wid it. I prefer one of them to like me than to be married to a man of me
own color, but dat luck doan’t come my way” (p.109).
Luckily enough, Jane is
loved by Vincent. Vincent is young, handsome and gentle. He lives a decent
life. He is at the moment considering marriage as soon as he meets a decent
girl. During a funeral of a dead baby of their neighbor, Vincent works closely with
Jane. Consequently, in the process the two begin to get attracted to each
other, and it is a matter of some days before Jane and Vincent become lovers.
This coincides with another nascent love relationship between Jane and her
immediate boss, Mr. Curden who seems to nurse a desire to exploit Jane
sexually. On several occasions, Mr. Curden keeps Jane in his office in his
attempt to get her consent. Jane is never comfortable with him. He offers to
find a better place for Jane but she has indirectly rejected. In order to avoid
his temptations, Jane decides to quit the job, and finally gets married to
Vincent. The wedding is richly arranged and attended by respected people
including her parents and relatives from the village.
1.8 Conclusion
Through the experiences
of Rebecca in The Hound and Jane in Jane’s Career we
had a clear picture of the pathetic conditions of the so-called third world
women. While Jane represented the suffering and resistance Caribbean women,
Rebecca depicted the life struggle of African women. Amid penury, Jane worked
very hard alongside her mother and brother in her village. When she came to
Kingston, she first of all had to work as a house servant before she got job at
company. She had to tolerate difficulties and mistreatment at the hands of Mrs.
Mason and nephew and nieces. She again tolerated hardship working at the
company. Sathyra expelled her from her room. Like Jane, Rebecca did all kinds
of work just to survive in the face of unspeakable poverty and destitution. At
the age of 11, she had to leave home for far away Lagos in search of education
for better life in the future. She married for relief only to suffer a lot of
degrading treatment from James, the man of God. However, both Rebecca and Jane
emerged victorious despite challenges and hardship caused by poverty and
injustice and discrimination that constituted postcolonial administrations
throughout most of third world countries in Africa, Caribbean, India, Latin
America, and so on.
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