Many people confuse the word “matriarchal” with “multilinal” which means inheriting or determining descent through the female line. In actuality, matriarchy is a social system in which females hold sway over men through political leadership, moral authority and social privilege. The concept can also be defined as a sort of a social contract in which the mother or the eldest female is the head of the household.
From an anthropological point of view, matriarchy has often been presented as negative, in contrast to patriarchy which is deemed natural and inevitable for society. Feminist writers Barbara Love and Elizabeth Shanklin stated that the word itself refers to the past, implying that matriarchies have never existed, that matriarchy is a hopeless fantasy of female domination, of women being cruel to men… “We (women) are made to feel that patriarchy is natural, we are less likely to question it, and less likely to direct our energies to ending it.”
The Matriarchal Studies School led by Abendroth Gottner called for an even more inclusive redefinition of the term. Gottner defined Modern Matriarchal Studies as the “investigation and presentation of non-patriarchal societies”, effectively defining matriarchy as non-patriarchy, or as the sharing of power equally between the two genders.
Many cultural anthropologists believe that the word “Matriarchy” is often interpreted to mean the general opposite of patriarchy, but it is not the case. In a family, for example, matriarchy boils down to maternal symbols being linked to social practices influencing the lives of both sexes and where women play a central role. While in a patriarchy, men rule over women, matriarchy is often conceptualized as the other way around which is not always true. In the matriarchal matrix “women and men share equally in production and power.”
Key Matriarchal Women in Islam
While many feminist researchers hold that Islam could be defined as a patriarchal religion, oppressing women and legitimizing gender inequality, women were given an elevated status in the Quran and Hadiths (prophets’ sayings reported by a chain of narrators).
“Burying baby girls alive” (waad albanat), for instance, is a sinful act in Islam. In addition, the Quran refers to wives as “a garment for you (husbands),” a fact that reveals the basic purpose of the institution of marriage in Islam which is equality in sharing the responsibilities of marriage.
Similarly, Prophet Muhammad (PBUH) said: “Heaven lies under the feet of the mothers,” indicating the respect that children should show to their mothers and recognizing mothers’ suffering in bearing and nursing their children.
Women are given an important place and prominent status in our Islamic society. The first main figure worth to be mentioned is the Mother of all Muslim Believers Khadija Bint Khowaylid, Prophet Muhammad (PBUH)’s wife.
Khadija Bint Khowaylid was a successful and esteemed businesswoman in Makkah. She had a keen eye and was highly intuitive. Khadija married the Prophet even though she was 15 years older than Him, and was the first person to believe and accept Muhammad (PBUH) as the final messenger of God. She had spent all her riches helping the poor and orphans.
The Prophet had testified that there are four great women that ever walked the earth: Khadija (His wife), Fatima (His daughter), Mary bint Emran (the Virgin Mary), and Assiya bint Muzahim (Pharaoh’s wife).
As for the second key figure, it is Fatima El Fihriya, an Arab Muslim woman who was credited for founding the oldest existing, continually operating and first degree-awarding educational institution in the world: The University of Al Quarawiyyine in Fes. Fatima El Fihriya was an extraordinary ruler and devout Muslim, and her name crowns the annals of history with the distinction of having established the world’s very first university.
Amazigh Women as Matriarchs
Amazigh women have been historically associated with the broad female attributes of freedom, boldness, and political leadership. Although it is hard for many people today to conceive of such female attributes, Kahena –whose name means “priestess”, “prophetess” or both– was an outstanding Amazigh queen, a seasoned army leader and a fearless warrior. She was born in the Aures Mountains of what is now known as Algeria, and became the Amazigh queen who revolted against Hassan Ben Noaman prior to the Islamic Conquest. She won and took the power of governing Morocco for 10 years before she was killed in the year 82 hegira in the Aures Mountains, in a place called “the Kahena well”.
As for Kenza Elawrabiya, she was the wife of Moulay Driss I. She helped in strengthening the pillars of the Idrisid Dynasty and enabled Moulay Driss II to take over the responsibility of governing Morocco.
For Fanou Bint Yantan Mourabiti, she was the daughter of the minister Omar Ben Yantan Mourabiti. This Sanhaji girl defended Marrakech against the Almohad Caliphate in 541 Hegira. She revolted and tried to defend her people by wearing men’s clothing and going to war.
Another figure who marked the political sphere and was subsequently imprisoned by the Almohads in 535 Hegira is Tamegnout Bint Seir Mourabiti. She was caught because of her involvement in politics, however she proved to be an accomplished negotiator. While exchanging with Abdelmoumen Agoumi, she knew how to play the card of Ibn Toumert’s past favors to ask for her freedom along with some other 1,500 women.
For her part, Adjou Mouh was an Attaoui Amazigh woman who participated positively in the Boukafer battle East of the Anti-Atlas and revolted against the French in 1934 till her death.
Amazigh Women in Ahwach
“Ahwach” literally means a dance and it takes several forms in different parts of the High and Anti-Atlas. Women gather and form groups and meet on a regular basis to share their personal experiences. This grouping may be called, as Fatima Sadiqi stated, “a social center for women.” It is thanks to these gatherings that oral tradition survived and was transmitted from generation to generation. The oral lore is inevitably perpetuated by women, outnumbering men who tend to leave the region to work in cities like Rabat or Casablanca or even abroad.
Ahwach is not only a form of entertainment but a socially significant act as well. It is an occasion to get rid of the pressure of household chores and stress of work outside the house. It has also a didactic role as it carries a message either in favor of nature or life in general. Its objective is to derive and teach lessons in a poetic way, or just make a commentary about a specific situation. Its social role is reflected in the fact that the inhabitants of the community gather and exchange over matters important to them.
Ahwach takes on a social role by women as they attempt to challenge male domination reigning over the Soussi community (central Morocco). We can also say that Soussi women in the countryside have more freedom to communicate, express themselves, reveal their problems than women living in the cities.
Amazigh Women in Poetry
Women are valorized as keepers of the Amazigh language and culture and pride themselves on their oral literature and poetry. The Amazigh poetess or “tamedyazt” carries out the mass communication mission through songs or poems which always contain a specific message. The “tamedyazt” is considered a historian of her tribe and generally uses her linguistic gift to express anger and revolt against political injustice, mainly colonization.
As per writer Marcais, women’s speeches and poems were important in society. They represented a form of ancestral female knowledge covering poetry, songs, folktales, and storytelling. This public oratory ranges in topic from love, the self, the family, and community to the struggle for independence from colonialism.
Noteworthy poetesses include Sfiyantelouat, whose songs were against colonization and Tabaamrant, a singer who defended the Amazigh language and was the first woman to ask questions using the Amazigh language at the Moroccan Parliament.
* Prof. Khadija Anasse is a professor of English at the Faculty of Languages, Letters and Arts – Ibn Tofail University