EKITI STATE UNIVERSITY

COURSE CODE: ELS 224

COURSE TITLE: AFRICAN DRAMA

PROFESSOR-IN-CHARGE: DR. OGUNROTIMI

NOVEL TO BE READ: SO LONG A LETTER

AUTHOR: MARIAMA BA

QUESTION

Examine the treatment of women in the Senegalese

society as portrayed by Mariama Bâ
 ANSWER
The African society with the Senegalese setting in question, is home to a wide
range of societal classifications of persons. From monarchs and royal family
members, to chiefs, honourables, elders, the rich, as well as those of worthy
descent. Much more, there are classifications based on profession, gender and a
measure of exposure. It is expected that each classification in society is afforded
a measure of respect and regard.

In this contact, the gender classification of both male and female; with more
attention to women, we shall examine how individuals belonging to the
‘women’ category are treated in the Senegalese society as portrayed in ‘So Long
a Letter’ by Mariama Bâ.

With a heavy presence of various forms of treatment towards the women in this
novel, it is worthy of note that this is not an entirely fictitious account, rather,
the reality of several women from 1979 and up till date. In addition, it is clear in
the novel that different people and institutions treat. women differently. As
mentioned earlier, we shall pay attention to these.

TREATMENT TYPES OR MANNER OF TREATMENT

1. RESPECT AND LOVE: Merriam Webster Dictionary defines respect as ‘to
consider worthy of high regard’.
a. Men to Women:
Every human has a measure of regard or esteem accorded to him or her. In ‘So
Long a Letter’, Ramatoulaye explains that her late husband Modou, respected,
loved, coveted and cherished her in the early years of their relationship. Binetou
although young, becomes the second wife of Modou before his death, also
bearing him children. We are made to understand that Binetou is afforded love
and a lavish life style well taken care of by a ‘sugar daddy’ who turns out to be
Modou.
In this train of thought, we notice a similar trend of initial respect, adoration,
regard and uncontrollable love from men to women especially when marriage,
conjugal and filial attention are concerned. Suffice to say that women are highly
respected by men at the beginning of their relationships; a treatment of women
based on respect. One would try to make an argument that this profound
likeness and respect could be as a result of mere attraction and possible
advantage of being a man. Nevertheless, we need not go far in saying whatever
or wherever a man treasures, even for a while his heart is drawn towards such.
As a result, the men in this novel which can symbolize all men treat women
with respect at the inception of relationships and marriages. Even much more
than these stages mentioned, men treat women with respect when the flame of
conditional respect is still burning.

b. Women to Women:
The ultimate treatment of respect from women to women must surely be
Ramatoulaye’s regard for Aissatou. In fact, the existence of the title of the
novel, the novel itself, as well as the reality of emotions being shared in this
epistolary are only made possible as a result of the mutual respect based on the
friendship Ramatoulaye and Aissatou share. All these elements and more
embody the respect shared between the two great friends, especially from
women to women in society.

We can also mention that women can treat one another in love and offer support
in challenging times. Ramatoulaye feels that ‘confiding in others allays pain’
(page 1, line 4). She acknowledges the fact that pain can be resolved when your
burdens are shared with the right kind of people; this time around, a woman and
her best friend. We can go on to say that the African Senegalese culture and
society was rich in women having friends acting as support systems in times of
distress. It is also an important message subtly passed across by Mariama Bâ
 that in every stage one gets to in life, have support mechanisms and a good
network of friends that all share respect and love. We have also seen that above
the lies and betrayal that afflict relationships from women to women, there can
still exist true friendship.

Another embodiment of treating women with respect must be appreciation of

nice and costly array of dresses and external beautification of the body of
women during gatherings and ceremonies. An example of this is during
Modou’s burial rites and ceremony. Women who had not seen each other in a
while admire one another, especially for their adornments in the native boubou
attire and the use of henna (an artistic design on the palm and hands by Moslem
women). These women also signifying society, treat other women with respect,
particularly those they admire.

The protagonist mentions how the sisters of her late husband would not ‘touch
the head of any wife who has been stingy, unfaithful and inhospitable’. By
implication wives who have been identified with decency and hospitability to
their in-laws during the lifetime of her husband will be respected when they
become widows.

2. AS A PRICED POSSESSION
Ramatoulaye makes mention of the woman marrying not just the man but his
family as well. Note worthily, Lady Mother-in-law slams a price tag of
continuous payment
and other benefits to be settled by Modou when he wanted to marry Binetou.
We understand that this means the girl cannot continue her ambition of a
baccalaureate (a degree of higher learning).
 The novel is replete with similar accounts like this that show that women are
treated as materials, items and objects of calculated asset which can be earned,
with its value more often than not, depreciating over time.

3. AN OSTENTATIOUS PRODUCT
In the field of economics, ostentatious goods serve the purpose of showing-off.
The men in this book, Modou and Mawdou, do not hesitate in showing-off their
women. We can point out that women are used as an object for admiration,
acceptance and for utmost satisfaction.

4. A SUBSTITUTIONARY GOOD
It is no mistake that Ramatoulaye and Aissatou have their husbands picking up
other women as wives. The majestic place of a woman as the premium
satisfaction and beloved of her man can therefore not be assured throughout life.
In fact, Modou abandons his recognized love of life for his new bride Binetou.
He no longer shares intimacy in joint accounts, communion and other heartfelt
discussions as well as other beauties in a relationship that they used to enjoy
together.

These can be testament to the reality in the African Senegalese society and even
the Moslem world in that society that promotes polygamy. One can make a fair
point that the religion may not call for the women to be treated in this way but
there exist some of its holders or followers who are not decent enough to do the
needful.

5. A WELL OF WISDOM
As Ramatoulaye recounts her complaints to Aissatou, she makes mention of her
mother’s scepticism of her relationship with Modou at the earlier stages.
Ramatoulaye’s mother was not impressed by the young man because she felt he
might not be genuine or have much to offer.
 While we will accept that Modou was indeed a man who knew his onions, we
must raise our hands up and laud mama for having foresight and seeing beyond
the lines. A Yoruba adage says that ‘what an elder sees while sitting, a child
may not even if he climbs a tree’. There is wisdom in the grey hairs, and the
adult woman is no exception. If this account had been introduced to the readers
before Modou fumbles, we may have perceived Ramatoulaye’s mother as an
opponent towards the joy of her daughter but time proves her right.
Mariama Bâ’s inclusion of this point fairly shows that wisdom can still be
recognized in her native society. Unfortunately, Ramatoulaye’s disregard for
this warning proves costly as it sets the tone for a lot of heartaches in her life.

6. AN OBJECT OF SATISFACTION
It is no wonder that a woman can successfully conceive twelve children for a
man and he will go on to marry another woman to bear more children. Since we
have some knowledge about the reproduction process in humans, we know it
takes two to form one. Meaning it takes a sexually fertile man to successfully
impregnate a matured fertile woman for them to bear a child, and in this case,
children.

We can make a correct assumption by saying Modou had a high pleasurable sex
drive with Ramatoulaye at the receiving end while he was alive seeing the
number of children they had together. It is also not wrong to claim that they had
more sexual relations than the product of their relationship, as a woman may not
always be pregnant. Binetou became the second legitimately declared receiver
of this pattern as she bears three children for him before his departure.

It has been argued that men in the African society, with Senegal not being an
exception, have often viewed women as objects for sexual pleasure and
satisfaction. Additionally, Lady Mother-in-law is Modou’s resort in ensuring
Binetou stops schooling. She is an aid in his purported scheme, and it is easy for
him to satisfy her in material possessions and monetary rewards. Does these
mean women are treated as objects of manipulation once they are satisfied?
Yes, Modou and Lady Mother-in-law have indirectly told us so.

FACTORS CONTRIBUTING TO THIS TREATMENT

There are a number of reasons why we have the several occurrences of women
treatment in this novel.

The African Senegalese society, the norm, customs, traditions, learned and
acquired habits, as well as human proficiency in knowledge and mammoth
wealth are all factors that shape the treatment of women. Society respects those
who are rich and well-to-do. During burial ceremonies, women are expected to
also be heavily involved in laborious demands of cooking. They are also seen as
an incentive to bring their poor families out of suffering when an opportunity
arises.
THE WAY FORWARD
Ramatoulaye actively calls for a constant review and unlearning of the ways
women are maltreated. There are elements of feminism and a modern approach
towards women showing that women also have lives, dreams and aspirations
like their male counterpart.
 GROUP MEMBERS

Adeyemi- Adesuyi Eniola Oluwafisayo GL 1902001034

Ajigbotoluwa Elijah Oluwabunmi 1902001063

Okocha Mercy Chimerumma 1902001186

Ogundele Taiwo Damian 1902001162

Ashafa Sikirah Motunrayo 1902001063

Komolafe David Beloved 1902001145

Agbasi Juliet Chinenye 1902001044

Falade Oluwapelumi Justina 1904002092

Chukwuemeka Jennifer Anulika 1904002080

Taiwo Peace Oluwafikayomi 1902001262

Folarinde Johnson 1902001132

Ariyo Olajire Adebayo 1902001089

Adesuyi Olamide Deborah 1902001029