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Influence of religion on society scarlet song

Senegal at the time was a department of French West Africa; it had been under French control for several centuries, and the area in which Dakar now stands was a major port for the shipment of slaves to the Western hemisphere.

As the French set up independent Senegalese institutions prior to pulling out of the country, he became the first Senegalese minister of influence of religion on society scarlet song in 1956. Her upbringing was in many ways a traditional one. She grew up surrounded by the members of a large extended family, with cousins, aunts, uncles, and the spouses of all of these living at various times in the family compound overlooking the Atlantic Ocean.

He taught her to read, gave her books and asked her to recite in French, and took her with him when he worked for a time in the neighboring country of Dahomey now Benin. She was enrolled in a French-language school in Dakar to study with a woman named Berthe Maubert, after whom the school was later named.

I learned to do my own laundry and to wield the pestle because, it was feared, 'you never know what the future might bring! A fervent patriot herself, she developed our love for Africa and made available to us the means to seek enrichment.

I cherish the memory of rich communions with her…. Her discourse outlined the new Africa. She credited, in addition to her teachers, the moral strength of her grandmother as an influence on her writing, and as a writer she would combine mastery of the European forms of the novel and the essay with a moral fortitude that had roots in her traditional belief system.

She received her teaching certificate in 1947 and worked as a teacher, starting at a medical high school in Dakar, for 12 years.

She began to suffer from health problems that would plague her for the rest of her life, and she had to resign from her teaching job.

An Africa-centred critique of Scarlet Song

Later she became a regional school inspector and worked as a secretary. The international feminist movement added another layer to her writer's consciousness. One of her central concerns was the institution of polygamy, which often left married women with few legal rights. Well ahead of other feminist activists, she also took on the issue of female genital mutilation, a subject that gained in prominence only toward the end of the twentieth century.

After it was issued in late 1979 by the Editions Nouvelles Africaines publishing house in Dakar, it quickly gained acclaim from African and French critics. Une si longue lettre won the inaugural Noma Award for Publishing in Africa, a prize funded by a Japanese publisher.

The central figure in the novel is Ramatoulaye, a woman whose husband, Moudou Fall, has died of a heart attack.

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She reflects in her letter on her own life, that of the letter's recipient, and those of other women in her circle. She is a teacher, she has 12 children, and she has combined European-style education with a traditional life.

  • An important point has to be made here;
  • Periodicals African Book Publishing Record, 1980, issue 3;
  • Scarlet Song, Translator Dorothy S.

The letter recounts a crisis in Ramatoulaye's life that develops after her husband takes a second wife, a 17-year-old friend of one of his daughters. At the young woman's insistence, Ramatoulaye's husband deserts his first family. Ramatoulaye decides to stay married, but she introduces the reader to another woman, Aissatou, who has chosen the difficult path of divorce in the same situation and has begun working for the Senegalese embassy in the United States.

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Aissatou is the influence of religion on society scarlet song of Ramatoulaye's long letter, and her situation is somewhat different from her friend's; she has married for love, but her husband has been forced by family pressures to take a second wife. Une si longue lettre is a keen portrait of a society in transition, several strands of which comes together at Moudou Fall's funeral.

Ramatoulaye's letter recounts the funeral's aftermath, as well as the events leading up to her husband's departure and his death.

One of his brothers, according to tradition, offers to make her part of his own contingent of wives, but Ramatoulaye feels that his intention is to take control of her money and property and to bring another wage-earning wife into the family, and she refuses his proposal. Mireille falls in love with and marries a black Senegalese student, Ousmane, while both are studying at a university in Dakar. Her family cuts off ties with her as a result of her decision. Ousmane takes a second wife, a traditional Senegalese woman, and Mireille begins to suffer symptoms of mental illness; she finally kills the couple's only child.

She did not live to enjoy the rewards of her own growing reputation. By the late 1990s Un si longue lettre, especially, frequently showed up around the world in college and university curricula in the fields of literature, women's studies, black studies, and the French language. Postcolonialism, Feminism, Postmodernism, Africa World, 2003.

  • Gender politics is part of Western agenda for the social re-engineering of our great continent;
  • She perceives inequalities between the sexes as resulting from African and to some extent, Western racist traditions;
  • Such a conclusion arises from a misapprehension of the true nature and import of education;
  • She also portrays men's irresponsibility by using their sexual instincts;
  • This system of ideas is built over time through conscious socialisation and also through accumulated experience as one interacts with his immediate and vicarious worlds.

Contemporary Black Biography, vol. Literature of Developing Nations for Students, vol. Periodicals African Book Publishing Record, 1980, issue 3. Manchester Guardian Weekly, August 22, 1982. Online Contemporary Authors Online, Gale, 2006. Cite this article Pick a style below, and copy the text for your bibliography.