Years ago I read Oyèrónkẹ́ Oyèwùmí’s work on gender in Yorùbá society. I found her work exceedingly interesting.
I was struck by the indigenous conceptualization of Ọṣun (Oshun) as “Oore yeye”, the “generous mother”. I found this quite interesting given that Ọṣun also represents (among other things water and harmonious relations). This made me think about the Kemetic concept of nwn (nun), which is primordial water, as well as ast (Aset), and to a lesser degree mAat (Maat). While I don’t think that Ọṣun is the Yorùbá “equivalent” of these Kemetic concepts (the search for conceptual equivalencies across cultures betrays a number of problematic assumptions about cultural universalism, but more on that at another time), it is interesting that both societies represented these ideas in the form of women.
The critical role of women as the vessels of new life was not lost on the architects of these ancient civilizations. The reproductive and educational roles of women were not just physical or instructional, what we might term “instrumental functions”. In the Yorùbá imagination women were reflective of the conduit of life, the stream of human consciousness from time immemorial to the present, the maintenance of ethical and nurturing relations, and the deep feelings of love that sustain them. Thus the role of rivers, lakes, and streams in sustaining food production systems paralleled the roles of mothers as sustainers of humanity.
This echoes the role of Aset, who was not only the mother of Hr (Heru), but also represented the archetype of human motherhood. Again, this was not simply an instrumental or functional role, but was one that expressed the role of women as carriers of future possibility. In this case Aset carried Heru, who delivered the country from the rule of his uncle stX (Set). Heru represented the triumph of right or righteousness over might. Aset therefor represented the possibility of renewal, redemption from injustice, reclamation of truth, and the forward flow of human society. Again, these are similar concepts. Though they differ in critical ways, they reveal a great deal about the ontology of gender in at least two indigenous African civilizations.