Zelophehad's Daughters: A Challenge for the African Woman

A paper for Bible in Africa, Asia and Latin America Group, Society of Biblical Literature 1995 Annual Meeting, Philadelphia, November 18-21.

By Dr Mary Getui

Department of Religious Studies, Kenyatta University

This article is written in a Kenyan context, where Christians comprise 80% of the population. The concern here is not to qualify the Christian presence, but rather to show that one cannot ignore this presence and the implications thereof. For example, the Bible has been translated into many languages. It is also one of the most widely distributed books. There are efforts to have it translated, revised and distributed much more. For many people, it is the Holy Book, the infallible Word of God.

The contention of this article is that even for these people for whom the Bible is so central, it is a foreign book, based on issues that are far from them with regard to time and context. But it is their book now and for it to be relevant, meaningful and useful to them, it has to be interpreted and analysed within their contemporary set-up. This article is an attempt to analyse the situation of women in Kenya. The text of reference is Numbers 27:1-11 & 36. This is the story of Zelophehad's five daughters. The main questions are: how do these passages reflect, and how relevant is the experience of the five girls to, the situation of the Christian women in Kenya today? What lessons can be learnt by and for the wider society?

The book of Numbers and the Exodus event in general indicate that the children of Israel were leading a life which is as follows. They are in a camp situation, leading a nomadic type of life. They dwell in temporary structures. They are subjected to this type of life for a long period of time and are uncertain when they are going to reach the promised land, which is basically so near and yet so far. Sometimes there is murmuring (Numbers 11-14) and even rebellion (Numbers 16). There is stress and strain. A similar situation prevails in the world today. Many countries, institutions, organizations and individuals are undergoing the camp conditions of the exodus an manifested in wars, unemployment, disease and environmental degradation, to mention but a few. Africa in particular is heavily hit. Colonialism, independence, neo-colonialism and multi-party democracy have not provided any solutions. If anything, they have raised more puzzles and questions.

From the environmental perspective, Timberlake (1985) has summed the situation as Africa in Crisis. The same applies in the political, economic and social arena. These conditions are definitely detrimental to growth.

In the generally bad conditions during the exodus and prevailing in the contemporary world, women are hit even more. In the Israelite culture women are not given priority. The place of women is well expressed in the words of Evans (1983:32) that "In the Old Testament as a whole, women after the fall is seen as secondary." Zelophehad's daughters are victims of this situation as is clearly expressed in Numbers 26, where a census takes place and land is divided and they do not feature simply because their father is dead and they have no brothers. It is interesting that no mention is made of their mother.

What are the implications of being left out in a census today? A census is taken in order to know the size of the population; those who are left out are therefore non-existent. The size of the population goes a long way in determining what amenities and facilities are needed. Future prospects also depend on the population figures. The needs of the section of the population that is left cannot be catered for and that is why Zelophehad's daughters could not be given any land. From the African perspective land is very significant. Among the Kikuyu of Kenya, for example, Kenyatta (1978:20-53) has outlined the general attitude to land as being thus: Land is regarded as sacred. Out of it crops grow and the people are nurtured. Land is the burial place, hence there-in lie the ancestors whose spirits influence the lives of the living. People swear by the earth; hence it is a binding force. Land was used in an orderly and organized manner in order to protect it. There were laws that governed the ownership of land. These sentiments on land are shared by other communities like the Maasai (Ole Sankan 1971), the Nandi (Snell 1954), Akamba (Mbiti 1983) and Abagusii (Willemski 1974). Women, however, had no ownership rights over land. The case of the Maasai sums it up. Ole Sankan (1954:7) says:

"Ideally as soon as an old man realizes that he is about to die, he bequeaths his property among his sons. ... the eldest son inherits all his father's property ... Therefore he divided the property ... among his young brothers and step brothers. The youngest son inherits all his mother's property... Daughters do not inherit property."

Despite the changes brought about by Christianity, education and exposure to other cultures where women are not downgraded so much, ownership of land in Kenya has remained the domain of men. Daughters can hardly inherit. A single woman who would like to purchase land is treated with suspicion and she can easily lose the deal to a less competitive male buyer. Some male landowners quip: With who does she think she is going to discuss the issue of land? How can she be capable of purchasing land when she does not have a husband? She had better ask her father or brother to strike the deal for her. Since when did women start owning land? The few single women who have managed to purchase land are seen as odd. Their property is referred to as thus "you see that land. it belongs to a woman". They are also described thus "that woman owns land".

If land is so significant and yet it is generally taken that daughters cannot inherit it, let alone purchase it, then their growth is hindered by this. In many of the communities in Kenya, women have cultivation rights, but this is often for subsistence purposes. Most of the commercial cultivation, such as the cash crops of tea, coffee or pyrethrum is in the hands of the husband. The woman usually provides the labour, but it is the husband who earns and of course spends the money. Many are the women who enjoy little if any of their labour.

Zelophehad's daughter's suffered as non-entities and non-inheritors of land, in line with the cultural set-up. The daughters of Africa suffer similar injustice and much more in many other aspects of life. The following are a few examples:

In a funeral of a father of seven daughters, speaker after speaker lamented that it was most unfortunate that the man had left behind "no children."

A woman car owner and her two male passengers had just parked the car and were walking away. A passer-by who arrived soon after inquired from a group of children as to who had come out of the car and the response was "two people and a woman".

During a wedding reception, the hall was getting crowded and the master of ceremony quipped that the women and children should vacate the space for the men.

On being asked what their wives do, many men describe the housewife as "one who does nothing".

A group of church women who had been invited for a women's day in a neighbouring church were accompanied by a man. On arrival, the hosts got the man to play a key role and the women were sidelined.

Newspaper reports often specify that there was a woman or there were women among the robbery gang or the convicts. (Not that we condone anti-social behaviour).

Basically, the scenario gives a negative and poor perception of women. Many writers on the situation of African women have shown how disadvantaged she is - limited or no education, career and employment opportunities; little or no representation in politics and policy-making fora; hurdles even in church and family; victim of female circumcision, early marriage, teenage pregnancy, numerous births, polygamy, wife inheritance, wife beating and general poverty. There is thus shrinkage for the African woman.

The situation in Africa is made even more pathetic in the sense that many of the women are so accepting of their situation and hence they contribute towards the status quo or worsening of the same. Culture has turned the women to accept their situation. They do not question, they do not reflect critically on their experiences; indeed many of them frown on anybody who suggests change. The following episode may give a glimpse of how many of the women consider their situation. In a market place, a husband was flogging his wife. Many of the people went about their business as if nothing was happening. A few people commented as to how the woman ought to be taught a lesson and others watched with bemusement. It appears the flogging had been going on for a long time and that it was a usual occurrence. A Catholic sister arrived at the scene and was shocked at what was going on. She immediately ordered the man to stop. The reaction drew more attention than the flogging had done. A crowd gathered and as soon as they digested what the sister was implying that what the man was doing was wrong, most of the women sneered at her and made the following remarks. That she is only a sister and therefore ignorant of the complexities of family life. She has no authority to interfere in a simple domestic dispute. It was also said that she could probably not stand being a wife and a mother and that is why she had escaped to the convent. She was also accused of being ignorant or negative to her culture. It was further said that even if the flogging stopped due to her intervention she was not going to be there always to stop it, and that how could she stop such a common and accepted occurrence. The men made similar remarks and even advised that the women ought to "educate" the sister on the norm. This reflects further that there is a lot both from the men and the women that contributes to the shrinkage of the African woman. And in many cases, she is not to be heard. She maintains silence, and hence continues to suffer in silence. Indeed she does not even realize nor comprehend her suffering.

It is in such a situation that Zelophehad's five daughters arise and say no. The fact that this incident is recorded in the Bible shows that their role had an impact. They are introduced by name Mahlah, Noah, Hoglah, Milcah and Tirzah. Our interest here is not the meaning of their names but that they are named. This gives them an identity. This is important. Teacher trainees are often alerted that one of the factors that will motivate students is to call them by name. Many people are disappointed when their names are not remembered, are left out or misspelt. The identity of these girls challenges us that we are talking about real people, real issues which therefore require and deserve attention. There is a need to analyse the reaction of Zelophehad's daughters further.

The girls raise their issue themselves and together. This was before the dignitaries of the land and a big congregation. They had no fear, they were bold and confident. They explain their cause very clearly and without any apologies. They are concerned about their father - that his name should not be done away from among his family simply because he had no son. They are therefore concerned about others' welfare and they are underlining it that they may not be sons but they also are children, of their father. They again state clearly what they would like done for them - to be given a possession of land that is distinctly theirs. This possession should be among the brethren of their father. The girls are questioning culture and are trying the patience of their father's brethren who well know that daughters do not inherit land.

The girls' reaction poses a challenge for the African woman. It is time that the women took up their issues themselves without waiting for men or looking for intermediaries. One wonders how the man who had accompanied the church women and was given a key role could have articulated their issues. The collective or unified approach is commendable. This echoes the adage "united we stand, divided we fall." It is appreciated that women may not share similar concerns due to their social status, urban or rural background, ethnicity, culture, age, lifestyles, marital status, etc., but they ought to support each other's cause. If it is one woman's concern it should be taken as all women's concern. These concerns should be raised at the highest level and before all the people. In any case, the redress often comes from or gets sanctioned by those in positions of authority and power.

Women should not be selfish in their quest but should also be concerned about others. There are many Zelophehad's daughters in the world who suffer injustice and denial of basic amenities, as reflected in unemployment, genocide, child abuse, amassment of wealth by a few, corruption in high places, soaring prices, lack of basic amenities such as health services, decent shelter, clean water, etc. The women are challenged to serve as the voice of the people, as the voice of reason in situations of injustice. Indeed women need to come out clearly that they too are children in their own right, not necessarily children of their fathers, or wives of their husbands, or sisters of their brothers. This is what Zelophehad's daughters indicate. Women deserve to possess that which is distinctly theirs. Women do own personal effects but they ought to possess and own that which is of significance and value in that particular setting. It may be land, it may be cattle. It is our contention that today formal education seems to be the key to better status in society and therefore women ought to be accorded equal opportunities to men in learning institutions, in provision of facilities, in career openings and in job opportunities. It is the practice in many African families to give priority to the male child even when the girl is older or performing better. Better still this issue should be taken up at national level such that governments and other concerned bodies cater for the education of all in a free and fair atmosphere.

Zelophehad's brethren could not be expected to take up the girls' request for a possession among them as this could deny them more inheritance as it could be defying tradition - and this comes up in Numbers 36 but this did not deter the girls from making their desire known and from asking for what they considered to be their right. This episode therefore has several useful hints and lessons that could help the African woman get out of her status of shrinkage and grow.

The dignitaries and the congregation listened to the concerns of the girls. This in itself is positive. We learn that we need to listen to each other and that we need to listen to others even when what they are saying is not in line with what we generally hold or even like. The catholic sister should have been listened to despite the fact that what she was raising was contrary to popular belief. All those people who have issues to raise about women, about injustice should be listened to. It is out of being willing to listen that Moses brought the girls cause before God.

God's reaction "The daughters of Zelophehad speak right" is an indication that God harkens to His people. He supports that which is not in line with culture. God is therefore opposed to cultural inhibition that may hinder the growth of His people. The girls reaction makes a national impact as it were, for God commands Moses to speak unto all the children of Israel and explain the new policy. Once again it is a challenge to governments and policy makers to give emphasis to such issues. God spells out the new policy clearly such that there are no loopholes and there is no room for misinterpretation. This calls for a similar stand in all issues such that all people are clear as to what is expected of them. We have not overlooked the fact that there are conditions with regard to daughters inheriting - that it can only come about if there are no sons. In a way this can be taken to mean that God does not totally disregard culture. God's reaction makes inculturation imperative of His message of salvation. From the above analysis it can be said that despite the negative aspects in the life of the Israelites and for women in particular, Numbers 27:1-11 is a message that provides clues that such a situation can be, should be and ought to be reversed and God is in favour of this reversal.

Zelophehad's daughters surface again in Numbers 36, but this time they are passive. It is Zelophehad's brethren who revisit the issue. As indicated earlier in the analysis of Numbers 27: 4 and 7, the girls wanted possession among the brethren of their father and God granted it. The brethren would have found it difficult to implement or just adjust to this policy as it would deny them a greater share of the possession, and more so it was against tradition for daughters to inherit land. Perhaps the reaction of the conservative community would make them feel awkward and odd. The brethren are now concerned that the girls may be getting married and what would become of the possession? It is important to note that the girls feature only as background information, the major issue is that if the girls marry the possession may be passed on to others outside the "tribe". In this context then, the possession is much more valuable than the girls simply because of their being female. The idea of subjugating women for selfish gain is a common occurrence in Kenya as illustrated here below.

A young husband dies and the brothers make life hard for the young widow so that she is forced to leave in order that they may inherit their brother's land and other possessions. Sometimes the girls parents in-law are party to the scheme.

Among the Luo of Kenya when a man dies, the community, especially the relatives "invade" the house and make away with most if not all of the property and the woman has to start from scratch. Often the woman herself is part of the property that is to be inherited. Wife inheritance has been defended for the reason that it provided the wife and her children with security, but why should anybody help themselves to property they have not worked for to the detriment of a widow?

Many people consider that a couple's property is the man's. Indeed a woman has come home from work to find the husband's young cousin reclining on the marital bed and the woman's displeasure is interpreted as being too possessive of her husband's property. Among Abagusii, regardless of the woman's social status and contribution to the material and general welfare of her immediate family, she is seen as "one who is fed by the man."

Burial site sagas which have become a common feature in Kenya have property as the underlying factor. Whoever buries the body has more rights over the dead person's property. Hence bodies have lain in the mortuaries for long periods of time as interested parties argue it out in court. The S.M. Otieno burial dispute pitted his wife against the clan and in the final analysis the former lost. In this particular case, the main point of the clan was that tradition had to prevail and so the leading criminal lawyer had to be buried in his ancestral land as opposed to purchased land far away from home. Further analysis of the saga is manifest of property featuring quite prominently.

In a move to safeguard possession Zelophehad's daughters are to marry within the family of their father. This is another new policy, meaning that the Israelites have not been practising this type of marriage. From the African perspective, this can be interpreted as incest, which is a taboo. Marrying from even within the clan is also forbidden. This directive could therefore not be acceptable in many of the African communities. Due to migration and urbanization there are cases where cousins and other close relatives have married without the knowledge of parents. Some parents have had to insist that such marriages break up and some have resorted to traditional cleansing rituals in a move to prevent evil from befalling the couple, the children born out of the marriage, the family and the wider community.

Moses directs that Zelophehad's daughters are to marry to whom they think best. This may be taken as positive, that the girls have freedom of choice but might this not be a way of making a bad situation not appear so bad after all? There are instances where women have had token appointments and they have been told that it is not so bad after all. It is only after 32 years of independence that Kenya has had a woman appointed as a Minister in the cabinet, and there are only six female members of parliament in a 188 member parliament. Some observers think that these women have actually done very well - indeed! Again, the implication is that all this time, it is only men who have been making decisions on women's issues and yet they form about half of the population. There are few women who stand for elections, mainly because in most of the communities it is believed that women should not hold positions of authority.

We have already indicated that the women need to come up against injustices. One of these injustices features in Numbers 36:9 that the inheritance should be exclusive for a "tribe". This attitude has caused many deaths, loss of property and a lot of suffering in Kenya in what are known as the ethnic cum land clashes that started in 1992 especially in the Rift Valley Province which is a multi-ethnic settlement. Ethnic sentiments have soared high as people have been asked to leave their property of years mainly purchased from the white settlers at independence, and go back where they originally came from. Some sold out their original homes in order to acquire capital to purchase the new land so where do they turn to now? From the Christian perspective (and the majority of Kenyans are supposed to be Christians) all people are equal and should be open to equal opportunities. In any case, possessions or inheritance is a gift from God which should be held in custody and for the general good of all. Hence, individuals should be free to dwell where they please.

It is peculiar that in Numbers 36 the girls voices are not heard. Could it be that once they overcame the possession saga they relaxed and became content? Could it be that Zelophehad's brethren did not allow them a say? It may happen that contentment cuts one away from further action. The boldness displayed in Numbers 27:1-11 should have featured in this situation. The challenge is that women should not be content nor should they allow anybody or themselves to be silenced. They have an obligation to constantly and persistently say no to injustice. And when they do so, their voices should be broadcast for all to hear. This will set minds thinking and even disturb them, and gradually a change of attitude towards women may occur.

Another peculiar thing in Numbers 36 is that God's direct voice is not heard. It is through His servant Moses that messages are passed. Could it be that Moses talked on behalf of God and so God could have given a different answer, an answer more favourable to the girls?

Numbers 27:1-11 and 36 contain many issues that may not have been looked at in this analysis. One would wonder why the issue of women seems to feature so prominently. Women have been subjugated for far too long and this has negative implications not just for them but for their families and society as a whole. Therefore, it is time their issues featured. Once the problem of the women is remedied the benefits will not be just for them but for society in general. Women's issues should therefore be raised in an attempt to make the world a better place for all creation. Women should raise issues that touch on the rights of others, that is men and children, and these others should also raise women's issues. In short all should take it that all matters of concern are common matters which affect, determine and influence for the good or bad of all.

Some of the lessons that have been learnt from these texts and which are relevant for both Christian men and women, and indeed for all people, are as follows: be alert, look out and be aware of situations of suffering or denial of rights and basic amenities, say no to such situations - collectively, boldly and clearly. The Bible ought to be searched, interpreted and looked at critically, objectively and contextually, so that that which is liberative, good and for life is upheld and that which is a hindrance is questioned and even rejected.

References

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Bacchiocchi, Samuele. 1987. Women in the Church. Berrien Springs, Biblical Perspectives.

Bottignole, Silvana. 1984. Kikuyu Traditional Culture and Christianity. Nairobi, Heinemann Educational Books.

Daughters of St. Paul. 1970. Women of the Bible. Boston, Daughters of St. Paul.

Evans, Mary J. 1983. Women in the Bible. Illinois, InterVarsity Press.

Furedi, Frank. 1972. "The Kikuyu squatter in the Rift Valley 1918-1929". Historical Association of Kenya Annual Conference.

Kenyatta, Jomo. 1978. Facing Mount Kenya. Nairobi, Heinemann Kenya.

Mbiti, J.S. (ed.). 1983. Akamba Stories. Nairobi, Oxford University Press.

Nelson, Nici (ed). 1981. African Women in the Development Process. London, Frank Cass and Company Limited.

Ole Sankan, S.S. 1971. The Maasai. Nairobi, Kenya Literature Bureau.

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Salim, A.I. 1972. "Land Alienation: The Arab-Swahili Experience 1895-1935". Historical Association of Kenya Annual Conference.

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Snell, G.S. 1954. Nandi Customary Law. Nairobi, Kenya Literature Bureau.

Timberlake, Lloyd. 1985. Africa in Crisis. Nairobi, East African Educational Publishers.

Wilemski, Edmund Alojzy. 1975. African Traditional "Subsistence Economy in Change: A field study for a Planned Development of the Traditional Subsistence Agricultural and Household Economy of the Ababassi people in Kenya", Cologne.