Family plays a central role in African society. It shapes such daily experiences as how and where individuals live, how they interact with the people around them, and even, in some cases, whom they marry. It can determine a person's political identity and the way money and property are transferred. In rural areas, the family typically remains the basic unit of agricultural production.
However, no single type of family exists in Africa. Societies have defined family in many different ways, and many bear little resemblance to the Western idea of the nuclear family. Furthermore, throughout the continent, traditional family patterns are changing. Colonialism, capitalism, the growth of cities, exposure to Western culture, and increasing opportunities for women are some of the factors that are affecting the shape of family life.
Each of the many family systems in Africa can be defined in terms of two broad kinds of relationships. Relationships of descent are genealogical—that is, based on the connections between generations. Relationships of affinity are marital—based on marriage. The interweaving of these relationships creates the family that an individual sees every day, as well as the wider network of kinship that surrounds each person.
Relationships of Descent
Everyone is part of some sort of descent system, either patrilineal, matrilineal, or both. In patrilineal systems, property and political power pass through the male side of the family; the female side determines descent in matrilineal systems. In these relationships, senior generations have more power or status than junior ones. Younger people are expected to show respect toward older family members. In the past, this power could take the form of ownership. Among some peoples in the Congo Basin, for example, a man could sell his sister's child into slavery.
Relationships of Affinity
MARRIAGE SYSTEMS in Africa are highly diverse. In sub-Saharan Africa, some pairings of men and women are temporary, others permanent. Depending on the culture, a couple may live in the husband's home or the wife's home. Among some groups, such as the ASANTE, each spouse continues to live in the home in which he or she was born. Children may stay with their parents until they marry, or they may spend part of their adolescence in the home of another relative. In some cultures, young people leave their families at puberty to live in villages of adolescents.
African marriage can be polygynous—that is, a man may have more than one wife. In practice, though, only the senior or wealthy individuals in a society have been able to have multiple wives. When polygyny occurs, the family unit is based on mothers. Each wife has her own house and property that are generally transferred to her own children. The mother and child, rather than the husband and wife, thus form the basis of family and kinship in such communities. Christian marriages in Africa, as elsewhere, are generally monogamous, with a man having only one wife.
In some African societies, nuclear families are contained within larger social groups that may include kinfolk, neighbors, people of the same age or gender, and others. The nuclear family does not always have its own property or decide what tasks its members will perform. Rather, relationships between husbands and wives and between parents and children often unfold within larger domestic units called households, which may consist of joint or extended families.
In a household community, several generations and several nuclear families live and work together. In joint family households, all members live together in a single large homestead or compound. In extended family households, the nuclear families within the household each live in separate compounds. A joint or extended family is under the authority of its senior member, typically a grandfather or greatgrand-father. Such families may be patrilineal or matrilineal.
Most members of a joint or extended family household are born and raised within it or marry into it. Some, however, such as adopted children or adults, may be unrelated to the others. In sub-Saharan Africa, distant relatives are sometimes invited to settle with a household, but they usually have lower status than their hosts. A household might also include servants or, in the past, slaves.
The household functions as an economic as well as a family unit. It can be described in material terms—for example, by acres of land, number of buildings, or certain tasks performed by certain members. A family compound among the Tswana of Botswana might include the huts and grain sheds of a man and his wife (or wives) and children, an unmarried brother, and an elderly mother. In rural areas, household members work together to produce food and other goods; in a town or city, the members might work to pay rent and buy groceries. In either case, the household needs to maintain itself, which means that productive new members must be added to replace the elderly, the disabled, and those who die. In this way, households are more flexible and inclusive than other family groups.
ISLAM AND FAMILY LIFE
Islam has had a profound influence on family life in some parts of Africa. It has affected not only the ARABS, the majority population in North Africa, but also such non-Arab peoples as the BERBERS.
Arabs who live in rural areas tend to maintain more traditional customs than the inhabitants of towns and cities. Rural Arabs live in extended families, with three generations or more sharing a residence. Marriage is regarded not as the union of two individuals but as the joining of two families, often already linked by ties of KINSHIP. Family members are expected to stick closely to expected roles: fathers are stern disciplinarians, mothers are nurturers, and children become members of the family workforce who will one day provide for their parents in old age. Children of both genders are treated with affection, but boys have a higher position in the family and inherit more of its money and land.
The tight, traditional structure of rural Arab families is sometimes weakened when family members take on new roles—as when a son leaves to work in a city or a daughter decides not to marry the man chosen by her parents. Such breaks in traditional patterns occur most often in urban settings, where people have more job opportunities and can be more independent.
The Berbers are non-Arab peoples descended from the original inhabitants of North Africa. They have adopted the Islamic religion and some Arab customs. A traditional Berber household consists of father, mother, and unmarried children. Family descent is patrilineal. Today, however, with many men working away from home for long periods, more households are headed by women. Both the Berbers and the Arabs permit polygyny under Islamic law, but in practice only wealthy men can afford separate households for each wife.
CHANGES IN FAMILY LIFE
New social customs and the cash economy are changing the household structure. As senior members lose control over the marriages of junior members, and as younger people leave rural households to work in cities, the household weakens and becomes dependent on money sent home by members working elsewhere. One reason the household is still important, however, is that it is often the only reliable form of security in old age and sickness in fast-paced modern societies based on wage labor and competition.
Just as the household structure is changing, family is also being redefined in some parts of Africa. In some patrilineal groups, women who traditionally moved in with their husband's families now often remain with their own families or move back to them. Some studies show that women are becoming more reluctant to marry, perhaps because marriage may limit their control over resources or their access to education and jobs. Some women are raising children apart from the traditional family frameworks. Meanwhile, among educated and privileged Africans, especially in the cities, the husband-wife couple is becoming more important as a social and legal unit. This trend sometimes means that nuclear families are growing farther from their kinship networks.
The spread of Christianity has also affected families, sometimes introducing great conflict when one member of a family converts to Christianity but others do not. As tradition and modern life continue to combine in new ways, family life in Africa is likely to continue to change. (See also Age and Aging, Childhood and Adolescence, Gender Roles and Sexuality, Houses and Housing, Women in Africa.)