The Agency of Gender and the Power of Individuals

The Sundiata Epic in the Context of Malinke Society

The epic of Sundiata contains a multitude of elements that both identify and perpetuate the elements of Mande culture, and especially so in regards to gendered relations and roles. In illustrating the life and pursuits of the main character, Sundiata, the epic’s purpose is to define the elements of the Empire of Mali and describe Sundiata’s integral role in its creation in 1235.1 While it may feature aspects by which readers should leave room for careful interpretation, such as sorcery and prophecy, the epic’s components also invite them to engage with the culture and beliefs of the country. Woven within the epic are the realities of politics, religion, social groups, and a rich display of other historical and cultural elements of Mali. More specifically, the idea of gendered relations plays an integral role in Sundiata and Mali’s simultaneous rise to power. How can the gendered relations in the Sundiata epic tell us about how the value of life is placed on individuals and groups of people in Mali during the 13th century?

The values placed on men and women are clearly defined and distributed uniquely. Women were responsible for more of the activities at home, such as preparing meals and raising children, while men took on the role of bringing home the food, maintaining the house structure, and handling family relations. Because Malinke society is widely polygamous, children are identified by their mother, such as Sundiata and Sogolon. Women were also under the diplomatic pressure to marry into families of other leaders,2 which gives an even greater weight to the marriage of Naré Maghan and Sogolon, a friend of hunters described as “hideous” in many ways.3 The way of Malinke life is dependent on all of these different gender relations and roles. However, what we don’t know about gender relations and Mande culture is the extent to which genuine love and care played a part in, for example, marriages. Though one can be inferred, there is no outright claim ever made that one gender is better than another, as both sides are disrespected and valued at different moments. This dichotomy between respect and manipulation of the genders in varying instances leaves an unclear picture of gender relations and roles in the Malinke culture.

Sogolon

Sogolon, the second wife of the king and arguably the most important female character in the epic, has experienced this dichotomy firsthand. First, her significance is noted for being the mother of the king’s glorious successor. This would seem to be a moment of reverence for the woman to come, but it is quickly followed by a description made up of words such as “ugly…hideous…[and] monstrous.”4 Nevertheless, her value supersedes her physical appearance, and she is chosen by the king. However, she will only be “extraordinary” so long as the king “manage[s] to possess her.”5 This suggests that the king’s intentions with her are based on her ability to provide for him a worthy successor. This manipulation is cast on full display when Sogolon is lied to, threatened with death, and raped unconscious.6 She simply and horrifyingly had to live with what had been done to her with no one else’s slightest concern. Her role is not done yet, as her entire life, sorcery powers, and abilities were devoted to her son, Sundiata. When she couldn’t do so, she was humiliated and deemed “useless.”7 It appears as if her entire existence was not her own, but rather a backdrop and magnification of her husband and son’s. Her feelings were not important, yet what she could provide was valued to no end. Still, it is quoted: “each child is worth no more than the mother is worth.”8 This throws a wrench in the circulating idea that women are worthless, as it declares that for any boy that has worth, his mother is worth that and possibly more. For Malinke society, one possible view of gender relations could be that of producer and consumer. Though the men are supposed to be the providers who bring home the food and maintain the house structure, the women provide far more impressive things, even people, to the world. Their powers and abilities are invaluable to Malinke society, and the men not only consume these products, or people, but exploit the provider. However, though their exploitation might suggest that the individual is useless, others hold women and their powers in high regard. Malinke culture might be made up of individuals who disagree on the value of women.

Soussouma

While Sogolon was, for the most part, complacent in her role among the household, not everyone was. Soussouma, the first wife of the king, truly stood out in the epic as a woman of jealousy-driven action and power. She persecuted Sogolon and Sundiata, as Soussouma likely felt she was of less value to her husband now that Sogolon had a son who was supposed to be the future king.9 However, her level of agency was directly connected to her perseverance. Her son was crowned king,10 and it was all due to her commitment to being of value to society. She produced the son that became the successor, and while this may have been to impress society, she still had the agency to do it. She even disrespected her dying husband’s wish that Sundiata be king, truly going against the typical gender relationship in which women respect and obey all that men decree. She even had the newly most important man of the house, Sundiata, exiled with Sogolon.11 In this way, Soussouma’s role in society is one of power and movement, where she can make a choice and disobey not only a man, but the king, through her persuasive language. Perhaps women, exploited though they may be for their uses to men, have more control over their lives than initially thought. They may be working the system from the inside out, pretending to be complacent to men, but in reality, manipulating everything and everyone to work in their favor, such as in Soussouma’s case.

Men

Men and their roles can be seen through multiple frames throughout the Sundiata epic that offer us multiple perspectives of how valued they are by society. Naré Maghan, the beautiful, beloved king, initially seems to wield power and influence over an entire nation.12 However, he is later disregarded and, therefore, disrespected entirely in his death when Soussouma’s son becomes king. Was his only value in life, and in his death he is worthless? Sundiata, was initially humiliated and subject to “public ridicule” by his community due to his disability involving his legs.13 However, when he was able to bring the boab leaves to his mom, everyone saw him as capable and therefore, worthy of receiving their respect.14 Even in King Soumaoro’s reign, he flogged venerable old men.15 In Mali, men might only be valued for what they can provide, not for simply being a man. Soumaoro also raped girls he sought for no other use than to cast his power over them,16 reiterating the idea that because he has power, Malinke society lets him do whatever he wants. Furthermore, he is contributing to their society as king, so his value remains and his limits are unchecked. All of these instances suggest that men might only be of value when they, too, can provide something, returning to the idea of a consumer and producer relationship–this time, men actually being contributors.

Conclusion

It is not only important to look at the roles and relationships between the binary genders of Malinke society, but also those of individual relationships. While there may be an agreed upon understanding of men’s and women’s roles and how they should respect one another, individuals often seem to take matters into their own hands and neglect what Malinke society has set up for these gendered relationships. Are women being disrespected and exploited? Respected yet used for the goods they can produce? Would anyone be as bold as Soussouma, or was that an individual circumstance unrepresentative of the body of women a part of Malinke society? Does the rape of Sogolon by a well-loved and respected king signify his imperfection, or is this something commonly overlooked in this society? All of these questions are so important in reflection, as it is not entirely clear. Women might be the most powerful people in society at this time, but the disrespect they endure raises confusion about whether or not they were being manipulated or, rather, being the manipulator. The gendered relationships of Malinke society are entirely different on the surface than when seen in individual contexts where both sides maintain agency and wield the courage to use it.