Through tradition embedded in culture, which portrays the inferiority of men, gender

inequality has been embedded within the social, economic and cultural structures. Religious
teachings have also strengthened inequality as most Zimbabweans are Christians. However
not only is gender inequality in the cultural, patriarchal and cultural spheres but also political
and economic spheres. On the other hand globalisation and multilateral approach to gender
discrimination have brought about a shift in gender inequality through feminist approaches
which seek to modernise the society not based on sex difference .Thus the essay will make
use of various feminist approaches in addressing the demands of the question.
Gender roles refer to the rights, responsibilities, expectations, and relationships of men and
women and it is not uniform throughout the world (Eitzen 2000). Gender inequality is
defined as the disparity in status, power and prestige between people who identify as women
and men. Hence forth it involves ranking of the sexes in such a way that women are unequal
in power, resources, prestige, or presumed worth (Kendall 1998).Thus gender inequality can
be understood as the discrimination of one sex by another based on sexual difference in
relation to access to power , resources in a manner which is unequal. This is supported by
materialist theorist .Materialist theories explain gender inequality as an outcome of how
women and men are tied to the economic structure of society. Such theories stress control and
distribution of valued resources as crucial facts in producing stratification. In this essay,
gender inequality can be understood as the segregation of one sex by another in relation to
access to resources in unbalanced manner. Giddens (2001) poses that culture refers to the way
of life of the members of society or groups within society which has the following aspects
dress, marriage customs and family life , patterns of work , religious ceremonies and goods
created.
Culture plays a pivotal role in the subordination of women, as there are requisite implications
of power and control mechanisms embedded in culture, which allow for the exploration of
gender inequality and inequity (Zimbabwe Mail 2013).From cultural point of view women
are portrayed as dependant to men and subordinate to them as well. Hence forth women are
socialized to acquire those qualities, which fit them into a relationship of dependence on men.
This is done through the passivity, submission and striving to please men always (McDowell
and Pringle 1992). This is also further enhanced by the system of advice from relatives which
forces women to submit to their husbands without questioning. Hence forth one can argue
that this conditioning diminishes the ability of women to challenge such teachings, which
further magnifies their subordination to men.
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Furthermore, cultural practises in the shona society have created gender inequality in
reference to shone believes. This is noted in the teachings which emphasis that once a girl
reaches puberty all teachings are directed towards pleasing ones future husband as well as
being a gentle and obedient wife. Her sexuality is further defined for her, as she is taught how
to use it for the benefit of the male race (Kambarami 2006). Moreover when a husband passes
away, her wife is forced to be taken by the late husbands brother under the Kugara nhaka
customary act which does not involve consultation of the wife in the matter. Thus patriarch
and culture are intertwined in their suppression of womens rights through traditional
practises.
Polygamy is also another patriarchal and cultural practise which perpetuates gender
inequality. Polygamy acts as a tool for suppressing women to the fact that the society gives
less value to women, as it is common for men in such marriages to marry as many women
without the wifes concern. This is supported by the Eco-feminist who argues that patriarchal
philosophies are harmful to women and children. Thus marriage institutions also plays a
significant role in the subordination of women, as marriage is only initiated by men, which
means that the one who is seen as the creator of such an arrangement also has the power over
the one who is asked to come into such an arrangement. Culturally women are supposed to
stay faithful to their husbands while men are at liberty to do as they wish. Thus cultural
taboos in different social and cultural settings inhibit the women from seeking safe sexual
intercourse. One can clearly note that cultural practises are a major contributor to gender
inequality in the Zimbabwean society.
Moreover gender equality remains unchallenged in the traditional roles of woman especially
in the rural areas. This can be noted in the traditional set up of chieftainship were men are the
only ones who are allowed to be chiefs yet women are the majority in the society. Woman are
seen as child bearers and the ones who are suppose to take care of the sick , disabled and be
involved in the farming activities while men are in control of the community leadership as
chiefs. This can also be supported by the feminist disability theory were women are seen as
weak in society, vulnerable dependant and incapable of performing leading tasks in the
society. Hence forth one can note that tradition is still a source of gender inequality and has
so far remained unchallenged.
Religion contributes to the control and suppression of women as it is a powerful source of
male dominance over the female sex. The portrayal of women in most religions is usually
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negative or rather denigrating. This can be noted in the traditional practise of forbidding
women from preaching before men or standing in front of men or holding major posts in the
church (Thabethe 2009) .This can be noted in the Roman Catholic which strictly forbids
woman from holding posts such as bishops ,Archie bishop and also priest office. This
arrangement ignores the fact that women are the majority in most of the churches, hence forth
religion works well for the subordination of women who are told and shown that they cannot
do anything without a female as a guide and controller. Zimbabwe which is a Christian
nation, men use a verse from the New Testament the woman is expected to submit to her
husband (Colossians 3:18). Such religious practises have endured through ages and
encooperated in the societys tradition through religious teachings especially by the
Vapostori. One can note that religion which has become part and parcel of African tradition is
still s source of gender inequality which has so far remained unchallenged and endured
through generations.
Furthermore women are seen as sexual beings and not human beings as they are often forced
to be married to older man especially in the apostolic sect, where young girls are married off
to older male members of the sect based on prophetic revelations and the women are not at
liberty to deny. This is also noted in the arranged marriages in churches were girls are forced
to be married without their concern and also at a tender age as young as 16 years old under
the guise of fostering relations between families(Thabethe, 2009).In extreme conditions girls
are already forced into planned marriages when they are born under the kuroorerwa
system.Moreover girls are also forced into marriages under the appeasement system (kuripa
ngozi ) which has been common in the cultural system but is now criminalised .One can
therefore conclude that cultural practises are an agent of perpetrating gender inequality which
is hurting women though some of the practises are now criminalised.
Patriarchal system in society has legalised gender inequality in the society through the system
of socializing the young to accept sexually differentiated roles. Shona males are
Socialized to view themselves as breadwinners and heads of households whilst females
are taught to be obedient and submissive housekeepers .This can also be noted in the system
of how inheritance is shared among the children in as family. Thus male children are given
first preference in selecting what to choose after the death of the father in a family
irrespective of the male age. Moreover male children in the family are ordained with the role
of taking over family control after the fathers death and most of the inheritance is directed
towards the males in a family as compared to female. The female child is further
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discriminated upon due to the fact that eventually she marries out and joins another family
whilst the male child ensures the survival of the family name through bringing additional
members into the family (Human Rights Monitor, 2001). This type of segregation is still rife
in todays society and has been surviving through old cultural practices which are suppressive
in nature and also community reluctance to change .Thus conservatism in society is a
contributor to gender inequality.
Moreover the practice of inheritance after the death of the father gives the brother first
preference to take over the property of the family due to patriarchal and cultural influence
embedded in the society (Mutunhu 2011) .This can be supported by the transmission theory
which poses that certain values in society are transmitted in society through imitation. Thus
women are always second class citizens who safer from cultural segregation and patriarchal
practices which had been institutionalized by the society. This had also been supported by
patriarchal practices which had inhibited women's ability to achieve in male-dominated
sectors of the economy and the government. Public statements glorifying women's roles as
mothers and wives have encouraged women to stay home and raise children rather than enter
the workforce or seek more training however the new constitution now guaranties the wife
first preference access to family property after the husband death.
Zimbabwean women have for a very long time endured the pain of living under backward
belief systems and traditions that only perpetuate gender based violence. This can be noted in
the political sphere and economic sector were women are seen as producers in the farming
sector and restricted to farming in rural areas (O Dodo 2013). Moreover The Defense Forces
have no females at the highest levels and very few at lower levels. In the police force 25% of
deputy commissioners are women. Thus women are not represented equally in the security
sector as they are seen as weak. This can also be supported by the government system which
can be noted since independence were no female individual has ever held a post as defense
minister, army general, and commissioner general. Thus gender inequality is also embedded
in the political and security sector structures of the country.
However currently in the political sphere, women participation has increased significantly as
compared to previous situations. Political parties have adopted a quota system which has seen
an increase in women representation in politics though this is still below the 30% quota set by
the AU and SADC and the 50/50 gender parity in the SADC Protocol on Gender. In 2005
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parliament representation of women was 24 women out of a total of 150 members. At the
initiation of the inclusive government in 2009 women representation in cabinet increased
from 13% to 20% (UNFAP Zimbabwe). This includes the female Vice President, President of
Senate and Deputy Prime Minister. This was made possible by the active advocating by
ZWLA (Zimbabwe Womens Lawyers Association).Thus one can note that globalisation and
female advocacy groups such as WOZA (Women of Zimbabwe Arise).
The patriarchal practise of male dominance after the death of the father is still rife as most
families are still practising it especially in rural areas were tradition is highly embedded in the
social system. Moreover the traditional dominance of the male sexing the cultural sphere has
remained unchallenged as noted in the number of female chiefs out of over 450 chiefs in
Zimbabwe, there are only 5 women chief (O Dodo 2013) However the enactment of the
marriage certificate has given the female equality as they are able inherit their husband
property provided the wife is in possession of the marriage certificate .This has been made
possible by the advocacy of groups such as Musha Mukadzi which have fought for gender
equality through active participation in policy crafting in the country.
Gender equality has been improved through the acceptance of the 2013 draft constitution
which has increased the representation of women in parliament and also aligned with several
of the key international and regional gender equality and womens rights instruments that
Zimbabwe has signed and ratified. These include the Protocol to the African Charter on
Human and Peoples Rights on the Rights of Women in Africa and the Southern African
Development Community Gender and Development Protocol (UN Women report 2014).One
can link the increase representation of women to the cultural feminist theory which profess
that if women ruled the world it would be a better place. Thus the approach of empowering of
women is in relation to the gender and development approach proffered by Young (1997) , as
the government seeks to involve women in political and social economic and political
decision making as the approach poses that the state plays an Important role with respect to
women emancipation.
Inequality in gender has been due to traditional practises which are influenced by cultural and
patriarchal practises. Due to tradition, few activities and policys have been implemented to
address gender inequality as it is a foreign approach and regarded as a threat to community
structure. Thus conservatism of the society has made gender equality difficult to erode in

society. Globalisation has made it possible and also public education and female advocacy for
equality through fighting gender discrimination and also active participation in policy making