Nadia Lobti<\/b><\/p>\n
Africa-Press – Rwanda. <\/strong><\/span>On July 31, African Women’s Day, feminists across the continent come together to reflect on the path ahead, seeking tangible steps to attain greater equality and empowerment in Africa\u2019s development. On this day, it is only fitting to acknowledge a woman whose life serves as an aide-me\u0301moire of the journey African women have traveled thus far: Aoua Ke\u0301ita.<\/p>\n Ensuring equal opportunities for a historically marginalized and highly qualified demographic – women – demands considerable and intentional efforts.<\/p>\n These opportunities, once exclusively reserved for men, are crucial for Africa’s prosperity. Looking at the photograph on Aoua Ke\u0301ita’s autobiography, “Femme d’Afrique: La Vie de Aoua Ke\u0301ita,” published in 1975, some might perceive her as a \u201cdifficult\u201d person to work with. In the picture, she appears dressed like a nun – wearing glasses, neck beads, and a turtleneck under her bubu – with her head slightly inclined, engrossed in what seems to be a newspaper.<\/p>\n And you know what? Perhaps being \u201cdifficult\u201d was necessary. Because, especially as a woman, accomplishing all the remarkable work she did would have required her to be assertive and resolute.<\/p>\n Few things encapsulate a revolutionary figure as effectively as these quotes: “The strength of African women lies in unity and resilience.” “Empowered women empower generations.” “We are the custodians of our traditions, but we are also the architects of our future.”<\/p>\n “The education of girls is the foundation of a prosperous Africa.” Throughout her transformative journey, Aoua Ke\u0301ita remained closely linked with these ideals, spearheading a revolution in the status of African women, starting from her homeland, Mali.<\/p>\n Early life<\/p>\n Born in 1912 in Bamako, Mali (then known as French Sudan), Aoua Ke\u0301ita hailed from an elite family, considered part of the “e\u0301volue\u0301” class during that time. This privileged status granted her the opportunity to attend a girls-only primary school and a mixed-race high school.<\/p>\n Aoua Ke\u0301ita attended Ecole de Filles, Bamako.<\/p>\n As a result, she found herself in Dakar, Senegal, where she enrolled in the School for Pharmacy and Midwifery, one of the limited places where women could pursue higher education at the time.<\/p>\n Back then, there were no other career options available for African women; this was the extent of opportunities they had access to.<\/p>\n After becoming a midwife, Aoua Ke\u0301ita’s initial assignment led her to Gao, a rural and impoverished region situated in the northeastern part of Mali. This new environment presented her with challenges stemming from differences in language and culture, and it became an eye-opening experience for her.<\/p>\n A formally-trained midwife in the early 1950s, weighing a baby thanks to Aoua Ke\u0301ita\u2019s efforts.<\/p>\n During this time, she became acutely aware of the oppressive nature of the colonial state and the hardships endured by the local population.<\/p>\n In her autobiography, Aoua Ke\u0301ita reveals that she took up sewing as a deliberate means to establish a deeper connection with the women she served. Bear in mind that Aoua Ke\u0301ita hailed from a privileged background and had received a formal education.<\/p>\n But she astutely understood that in order to establish trust with the women she served, she must also embrace women’s handicrafts. Not content with merely learning the local language to facilitate communication, Aoua Ke\u0301ita went a step further by actively collaborating with local midwives and integrating elements of the community’s traditional midwifery practices into her work at the dispensary and hospital.<\/p>\n It was also here in Gao that Aoua Ke\u0301ita entered into her first marriage. In 1935, she tied the knot with Daouda Diawara, a medical doctor. This educated couple was committed to building their relationship on principles of mutual equality.<\/p>\n Political awakening<\/p>\n Aoua’s passion for the community and politics led her to engage with educated African elites, including men who were part of the “e\u0301volue\u0301s” – a group of educated Africans who actively discussed their countries’ political affairs.<\/p>\n By 1945, after World War II, anti-colonial sentiments had grown stronger in the colonies, and political parties or alliances were sprouting all across the continent.<\/p>\n In 1946, as anti-colonial movements were gaining momentum in French West Africa, a significant conference was convened in Bamako, which was then known as French Sudan.<\/p>\n This conference brought together representatives from various French colonies and marked the establishment of the Rassemblement De\u0301mocratique Africain (RDA) as a regional political alliance.<\/p>\n Aoua Ke\u0301ita actively embraced the anti-colonial cause in Bamako and joined the RDA along with her husband. She assumed a leadership position and dedicated herself to organizing women’s unions in her clinic.<\/p>\n Despite having to keep her political activities hidden due to her husband’s concerns, her influence grew stronger, primarily because of the trust and loyalty earned from the mothers whose babies she had safely delivered and cared for.<\/p>\n In 1949, Aoua made a courageous (she made it clear in her memoir that she deeply loved him) decision to divorce her husband, who wanted to marry another woman.<\/p>\n One interesting aspect of Ke\u0301ita’s life is that despite being a midwife, she faced fertility issues and couldn’t have her own biological children.<\/p>\n She explored progressive medical interventions to address this, but unfortunately, she remained unable to conceive. Her husband used this as a reason to abandon their promise of equality and mutual respect, but Aoua remained resolute in rejecting the idea of a polygamous relationship.<\/p>\n Not surprisingly, it was after her divorce that Aoua’s political career took flight. Prior to this, she had already committed herself to broader issues, particularly concerning the welfare managed by the colonial regime.<\/p>\n In 1957, she played a key role in co-founding “L\u2019Union des femmes Salaries de Bamako” (The Union of Female Workers of Bamako). Additionally, she established “L\u2019Union Generale des Travailleurs de l\u2019Afrique Noir” (The General Union of African Workers) and rightfully earned a position as a representative at the World Federation of Trade Unions.<\/p>\n Under Aoua’s leadership, these unions aimed to defend workers’ rights and advocate for equal salaries for both European and African workers, regardless of gender.<\/p>\n Legacy in Mali<\/p>\n In 1958, Aoua’s remarkable political activism was acknowledged and honored by the RDA, who appointed her as their commissioner for women.<\/p>\n In this role, she presented a plan with the following objectives: advocating for women’s active involvement in the country’s liberation struggle, promoting women’s participation in Mali’s economic development, striving for improved educational opportunities for women, and advocating for women’s access to better health services.<\/p>\n To oversee the achievement of these goals, Aoua established the Bamako women’s bureau, which assessed the political interests and rights of women.<\/p>\n In 1959, she was elected to the Parliament of Mali and played a crucial role in drafting the constitution on the eve of Mali’s independence.<\/p>\n Subsequently, Aoua embarked on a tour of neighboring countries to advocate for women’s inclusion in political leadership, leading to the formation of the Union of West African Women (UFOA).<\/p>\n In 1960, Mali gained its independence, but all women’s organizations were disbanded, leaving Aoua Ke\u0301ita as the sole female member of parliament. Undeterred, she collaborated with Sira Diop to propose a marriage code, which was partially legislated in 1962.<\/p>\n This groundbreaking legislation made Mali the first West-African country to have a legal framework governing marriage, including measures to limit dowry payments, prohibit desertion and forced marriage.<\/p>\n Unfortunately, though, the efforts to ban polygamy and female genital mutilation did not succeed.<\/p>\n Aoua Ke\u0301ita\u2019s autobiography titled Femme d\u2019Afrique: La Vie d\u2019Aoua Ke\u0301ita.<\/p>\n During the inaugural convention of PAWO (Pan-African Women’s Organization) in Dar es Salaam on July 31st, 1962, Aoua Ke\u0301ita, along with Jeanne Martin Cisse from Guinea and Pauline Clark from Ghana, designated July 31st as the African Women’s Day.<\/p>\n Following Mali’s independence, Aoua Ke\u0301ita held a position in the government under President Modibo Keita. But after a coup in 1968, she chose to go into self-imposed exile and resided in several countries, including Gabon and Equatorial Africa.<\/p>\n In her autobiography titled “Femme d’Afrique: La vie de Aoua Ke\u0301ita,” published in 1975, she candidly shared her experiences and perspectives.<\/p>\n Upon her return to Bamako in 1980, Aoua Ke\u0301ita spent her final days in her homeland. Mali cherishes her enduring legacy and remarkable contributions, recognizing her as a trailblazer and a prominent figure in the nation’s fight for independence.<\/p>\n Today, murals in Bamako proudly exhibit Aoua Ke\u0301ita’s likeness alongside other esteemed Malian and West African icons.<\/p>\n A multitude of schools, hospital wings, and various institutions proudly bear her name, paying tribute to her memory and the causes she passionately championed.<\/p>\n Pan-African Women\u2019s Day<\/p>\n Globally recognized days such as the Pan African Women’s Day, whether established by law or through voluntary initiatives, have demonstrated significant efficacy in providing the much-needed recognition and validation to historically marginalized groups.<\/p>\n This recognition, in turn, has paved the way for substantial progress and positive change.<\/p>\n But there is still much work to be done both within the legal system and beyond, especially for women in Africa who confront unique barriers due to cultural norms and sexism.<\/p>\n Some opponents of gender equality erroneously claim that women have achieved equality, suggesting that men are being oppressed as a consequence. This notion is far from accurate and unfortunately undermines the ongoing struggle for gender equality.<\/p>\n A simple Google search reveals some stark statistics: Women continue to be underrepresented in political decision-making processes. As of 2021, the average percentage of women in parliaments across Africa was around 24%, lower than the global average of 25.5%. Access to education for girls remains a challenge in certain regions of Africa. In 2021, approximately 30 million girls of primary school age were out of school in sub-Saharan Africa. Barriers to education for girls include child marriage, poverty, and cultural norms that prioritize boys’ education.<\/p>\n Moreover, significant gender disparities persist in various areas, such as maternal mortality, economic empowerment, child marriage, gender-based violence, women in the workforce, access to healthcare, technology gender gap, and inheritance and property rights.<\/p>\n With the theme of this year being ‘Empowered Women, Empowered Africa,’ it becomes our shared duty as women and Africans to pay tribute not only to Aoua Ke\u0301ita but also to all the revolutionaries who have fervently fought for women’s rights and continue to do so.<\/p>\n In their absence, it is incumbent upon us to keep the flame of their endeavors alive. By collectively holding ourselves and our leaders accountable for fulfilling the promises of gender equality and women’s empowerment, we can transcend mere discussions about diversity and bring forth a continent where opportunities and progress are accessible to everyone.<\/p>\n\r\n