Human Rights: Is ‘respecting’ Women more virtuous than ‘righting’ them?

To my wonderful Cameroon reader who contacted me directly to point out that I was
wrong in asserting that, ‘respecting’ women is more virtuous that ‘righting’ them’, I
beg to disagree, I rather be judged as rationally different than wrong. As you already
know, I relish the notion of my readers contacting me directly to question those
seemingly controversial topics that I dare write about. I deem such an unusual
approach: a unique and vital opportunity to enable ‘us’ to question our subjective
understanding of the concept of ‘human rights’. As such, I envisage this response to
instigate further debates on the question of RIGHTS, RESPECT, POWER and the
WOMAN.

My asserting that ‘respecting’ women is more virtuous that ‘righting’ was premised
on my believe that, ‘where sincere and meaningful respect is core to any
relationship, such innate Kantian or Aristotelian motives will be inclusive of ‘rights’.
However, ‘giving’ women their ‘rights’ is in no way a guarantee that ‘you will do unto
them as you would always do to yourself’. Moreover, if women are equally righted,
then in notion of even given them rights is a misnomer since you cannot give human
rights to someone who already has that right. Sounds rational? Let’s look at the case
of the Cameroon woman’s right abuse because respect is exclusive in relevant
relationships.

The United Nations Office of the High Commission for Human

Rights(OHCHR) defines human rights as rights inherent to all human beings,
whatever their nationality, place of residence, sex, national or ethnic origin, colour,
language, or any other status.

As most global societies, Cameroon is inherently patriarchal. Even within the affluent
households, some male elites rather adhere to traditional laws in their relationships
as these allows them to get away with what would legally be perceived as; Human
rights abuse, domestic violence or gender discrimination. Indeed, call it what you
like, the lack of meaningful respect for the Cameroonian woman means that as the
norm; despite constitutional provisions recognising women's rights, the Cameroonian
woman does not enjoy the same rights and privileges as her male counterpart.
Additionally, because of the importance attached to customs and traditions, laws
protecting women are not only non-existent, whatever vestige of women’s right that
is supposed to exist, is exercised at the convenience of the man; who should be
respected.

Although no systematic investigation has yet been undertaken to determine the

incidence and prevalence of female genital mutilation (FGM); with the worst form
being ‘infibulation’ practiced in North Cameroon; it is believed that the practice is
significantly undertaken not just as a purification rituals within indigenous clans; but
as a visibly statement to remind the woman of her rights rather than respect status
compared to the man. Within Cameron’s essentially patriarchal cultures, it comes as
no surprise that while relevant legislations show a visible lack of laws prohibiting
FGM. This and a myriad of actions are said to define and sustain the woman duty for
respect and submissiveness to the man as opposed to male circumcision; upheld as
deserving of respect, and synonymous with ‘machoism’, virility, and potency.

If ethically we define respect as doing to others as you would do to yourself, then life
in Cameroon abounds with chronic example of women’s disrespect. For example,
while the civil law in compliance with international instruments theoretically provides
equal status and rights for men and women, it is surprising how even the
professionals would opt for the pro-male-respecting traditional laws in addressing
gender-related issues. This in no way suggests that the Civil Code is pro-gender
equality. Within certain context, the Civil Law is even more visibly prejudicial to
women. Contrary to all feminist ideologies, the Cameroon Civil Code (1981) allows a
husband to oppose his wife's right to work in a separate profession if the protest is
made in the interest of the household and the family. Similarly, while the law gives a
woman the freedom to organise her own business, the Commercial Code allows a
husband to end his wife's commercial activity by notifying the clerk of the commerce
tribunal of his opposition based upon the family's interest. At its most extreme, some
employers require a husband's permission before they hire a woman. If the
Cameroonian man meaningfully respected her other half, then he would not deprive
the woman of those rights and privileges that are currently perceived as male
preserves. In a nutshell, in Cameroon, the disrespect for the woman has meant that
despite legal instruments which purport to foster universal equal rights; and despite
the ever-increasingly feminist campaigns by a minority of Cameroon female elites,
prevalently, the Cameroonian woman still remains the property of her husband. As
property, only respect can safeguard her welfare as it is inconceivable to accord
rights to property. Indeed, within the context of women as property, in some
Cameroonian cultures, daughters are offered or given away to tribal chiefs as
presents in exchange for titles. As virtual prisoners in the chief’s palace as is the
case in the ‘lamide’ in Northern Cameroon, these women are held in bandage. Any
instance of protest against this or similar oppressive actions towards women, even
merely raising the voice in interactions with the husband is perceived and treated as
insubordination and disrespect.

The paradox about gender discrimination in ‘Rights’ and ‘Respect’ within most
Cameroon cultures is that the matriarch and her advisers traditionally constitute an
autocratic or independent counsel that can deliberate on family issues; imposing
binding verdicts, fines or other forms of restitutions on both men and women equally.
Thus the seemingly traditionally subjugated Cameroonian female is righted and
empowered but still not meaningfully respected as she is segregated and excluded
from the council of elders.

The problem with discourses on gender discrimination, domestic violence or human

rights violations is that most analysts prevalently used Western-derived concepts to
investigate alien cultures with the inevitable consequence that their outcomes are not
only bias but inescapably misleading. Indeed, taking into consideration the level of
so-called ‘Western Civilisation’; where the latter is synonymous with the respect for
the individual, gender inequality should be non-existent in Western societies. Yet
societies the world over still show the same disrespect for woman, the vital and
integral factor in meaningful human rights.

Thus for the reader who thought I was wrong to assert that respecting’ women is
more virtuous that ‘righting’ them, ask yourself this basic question; what and whose
bench-marks am I using to evaluate Human Rights violation or the lack of respect for
women? Additionally, what are the theories informing such discourse? Anyone who
has been interested in reading this article must have an opinion on the subject.
SHARE IT WITH ME at antichildtraffic@yahoo.co.uk. Or talk to me directly on 07951
622137 (London UK).