Women's Societies: Mayotte, Ouessant, Gorée

The presentation commences with an introduction to the speaker, an adherent member of the University Friends association, recognized for consistently contributing scholarly insights over several years. The speaker's academic trajectory includes studies in economics and social sciences, alongside professorship in these areas. Previous lectures covered subjects ranging from the history of the slave trade across time and space to the legacy of French slave-owning families in Nantes, Bordeaux, and Saint-Malo. Furthermore, the speaker recently contributed information on the biographies of historical female figures like Princess Niama and Juliette Dodu, material that informed a recent visual and auditory spectacle.

The speaker's professional life extends beyond historical research; professional experience includes teaching economic and social sciences, achieving the rank of headmistress, and actively serving as the spokesperson for the Reunion Retirees Inter-union. Notably, the speaker founded and actively presides over the 'Dadas' association, dedicated to the preservation of trees. Despite these accomplishments, the central focus of the evening remains the role of women in society, explored through three specific geographical examples: Mayotte, Ouessant, and Gorée in Senegal, with a potential concluding note on the Minangkabau.

When the train of responsibilities passes, Monique hooks her wagon.

The conference aims to illuminate what constitutes 'women's societies' across different eras and global locations, using specific case studies to prompt deeper reflection. The speaker notes the difficulty in finalizing the title, settling on the general theme of 'women's society.' This reflection is rooted in significant historical markers for the speaker, including engagement with the MLF during the 1970s and a pivotal 1982 general assembly at the University of Toulouse, where 250 female researchers convened to establish research protocols concerning women, feminism, and research.

The speaker grounds the discussion in personal origins, humorously tracing birth 400,000 years ago to Terra Amata near Nice, emphasizing the fundamental certainty that all individuals are born of a woman. This biological reality underscores the initial importance of women in early human development, particularly in the transmission of language and essential survival knowledge, such as medicinal botany. Archaeological evidence, like cave drawings of female healers, suggests these early women often attained revered status, sometimes evolving into mother goddesses.

A critical distinction is immediately established: the concept of 'matriarchy' is entirely rejected as a non-existent, invalid construct created solely on the model of patriarchy. Scientific knowledge offers no validation for this term. Conversely, the first valid sociological and anthropological concept introduced is 'matrilineal society,' which centers on lineage tracing.

The matriarchy, it does not exist; it is a false concept conceived on the model of patriarchy which has no validity on the level of scientific knowledge.

Matrilineality involves the transmission of heritage, inheritance, and property exclusively from mother to daughter. Following this, the role of men is examined. In these systems, husbands or companions attach themselves to their wives' clan; men do not possess a personal clan structure. However, another male figure gains prominence: the maternal uncle, leading to the concept of an avuncular society. This uncle holds considerable sway over matters like the marriages of his nieces and nephews and the exploitation of lands.

The first primary example examined is the society of Mayotte, which demonstrates a complex layering of influences. Initially, it is rooted in a matrilineal Bantu structure, originating from populations migrating from Cameroon centuries ago. This foundational layer is complicated by the subsequent arrival of Arab-Negro Muslim merchants and Sunni princes around the 9th century, introducing Islamic law, particularly concerning matrimonial affairs managed by cadis. Finally, the French Republican system, established following the sultan's decision to sell the island to France in 1841, imposes egalitarian laws regarding inheritance.

Despite the perception that Mayotte is a submissive Muslim society, the original Bantu heritage ensures women remain central. Women today own land and property, and they receive family allowances, which are critically important given the prevalence of large families. During the push for independence from the Comoros, the women led significant pacifist movements, known as the Sorodar Wamaoré (Mayotte soldiers), championed by figures like Zena Mdé, advocating for permanent attachment to France.

The implementation of French law, which mandates equal inheritance, directly challenges the matrilineal tradition where property passes maternally. This has resulted in observable adaptations, such as parents preemptively building separate houses for daughters and sons to mitigate conflict when sons are forced to leave their wives' clans. While polygamy has been officially banned since 2010, unofficial practices persist, though only one wife is legally recognized for social security purposes.

The women of Mayotte are above all a society of women of African origin; they are Bantu women and men.

The second example, Ouessant (Ushant), presents an island characterized by extreme aridity and harsh winds, historically supporting a population that has dwindled from 3,000 residents in 1900 to about 700 today, predominantly elderly women. The island's structure is heavily influenced by the Catholic Church, visible through numerous chapels and calvaries. The primary economic activity, fishing, is perilous, leading to the near-total absence of men who depart for long voyages at ages as young as 13 or 14.

Men's prolonged absence meant women managed all domestic and economic spheres, leading to a saying advising young women to 'hold onto a man' because opportunities were scarce. Upon return, men were often strangers to their children. This dynamic shifted significantly with the generation of women born in the 1950s. Educated on the continent, these women experienced broader life possibilities and refused the servitude of their mothers, opting instead to work alongside their husbands on cruise ships, leaving children under the care of grandmothers.

Our mothers were slaves, so there is no question of returning to that condition.

The most famous woman from Ouessant is Rose Rouzic. After working as a domestic servant from age eight, she returned home to collect seaweed. In 1903, she heroically saved 14 sailors from a wreck, an act for which she received multiple medals, though she ultimately died in poverty on the island. Her story exemplifies the resilience required in this society where women managed everything while men faced constant mortal risk.

The third focus shifts to Gorée and Saint-Louis in Senegal, historical centers of the Atlantic slave trade, with Gorée being the first European-founded city in West Africa (1659). Gorée served as a major holding point for enslaved individuals before transport to the Americas, with estimates suggesting over 500 deportations annually between 1726 and 1755. The term 'Signare' derives from the Portuguese 'Senhora' (Madam), denoting a high-status woman.

The Signares' unique social position stemmed from their relationship with European traders. Upon arrival, beautiful enslaved women often found French husbands, gaining freedom and manumission for themselves and their children. When the European partner departed, he often left property or enslaved individuals to the woman, enabling her to achieve economic independence by renting or trading them. This economic foothold allowed them to raise large families with successive partners of various European nationalities.

This system created an astonishing paradox: as the Signares' descendants became progressively lighter-skinned through European unions, they simultaneously became increasingly powerful and entrenched as major figures in the slave trade business. These women created a unique architecture, featuring slave cells beneath their residences, and maintained a vibrant social life involving balls and parties. Their global connections, facilitated by maritime trade routes stopping at Gorée, made them cosmopolitan figures operating outside purely African or European societal norms.

What is this paradox? The whiter they become in skin color, the greater slave traders they become.

The presentation shifts to the Minangkabau, identified as the world's largest existing matrilineal community, numbering nearly 8 million people across Sumatra and the Riau Islands (Indonesia and Malaysia). Their society functions under a triple system: the traditional matrilineal structure governing inheritance, the Islamic system regulating marriage and family life in urban areas, and the modern state system. Women actively manage businesses and commerce, guided by the eldest female matriarch, known as the Indoua.

The Indoua, holding the royal title of Founding Queen, gathers the community to discuss proposals, ultimately making the final decision regarding the management and investment of communal funds, ensuring financial growth. Another extraordinary example is the Mosuo in China, who also practice matrilineal, matrilocal, and avuncular systems, but with a notable difference in sexual freedom. Mosuo women are sexually mature at age 13 and freely choose their partners for intimate relations, often without the formal commitment seen elsewhere.

It is good to reflect from time to time.

The presentation concludes by emphasizing that the goal was not to romanticize patriarchy—which has already been established as non-existent—but rather to encourage reflection on alternative societal models that have demonstrated remarkable resistance through centuries and revolutions. The speaker dedicates the talk to several female ancestors and relatives, noting that the speaker's son chose the paternal clan affiliation. The subsequent Q&A session addressed audience queries regarding the ongoing relevance of these structures.

Audience members inquired about why men leave in societies like Gorée and Ouessant, confirming that the danger of the maritime profession often resulted in permanent absence due to death at sea. Further discussion clarified that in Mayotte, men are present in the public sphere (e.g., as Cadis or in state roles), but the private, familial sphere remains predominantly female-led. The function of Tontines was re-examined, confirming they serve as vital, interest-free credit pools for women lacking access to formal banking, enabling them to fund projects, education, or marriages.