Motsoalle

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Motsoalle is the term for socially acceptable, long-term relationships between Basotho women in Lesotho. [1] Motsoalle can be translated from Sesotho loosely as "a very special friend." [2] The word, motsoalle, is used to describe the other woman, as in "she is my motsoalle;" and a motsoalle relationship describes the bond between the two women. Motsoalle relationships are socially sanctioned and have often been celebrated by the people of Lesotho. These women's relationships usually occur alongside otherwise conventional heterosexual marriages and may involve various levels of physical intimacy between the female partners. Motsoalle relationships have, over time, begun to disappear in Lesotho.

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Motsoalle relationships can first be formed between women during adolescence. [3] The word motsoalle means "special friend." [4] Often, a motsoalle relationship was acknowledged publicly with a ritual feast and with the community fully aware of the women's commitment to one another. [5] One anecdote about a motsoalle relationship describes how one woman, Mpho 'M'atsepho Nthunya, and her husband threw a party in the 1950s to celebrate her motsoalle. [6] Nthunya's account of her relationship with her partner, Malineo, was described to anthropologist K. Limakatso Kendall in a book, Singing Away the Hunger: The Autobiography of an African Woman (1997). [7] Judith Gay is another anthropologist to document these relationships, and she gives evidence that they were once very common. [7] Jason Sullivan describes a form of motsoalle relationships among school girls where it functioned like a type of "puppy love" or mentorship. [8] Other anthropologists who have described motsoalle relationships include Stephen Murray and Will Roscoe. [9]

Motsoalle relationships differ from a western perspective of queer or lesbian relationships. Women in motsoalle relationships "marry men and conform, or appear to conform, to gender expectations." [10] Women in these relationships do not have a different social identity even though they are in a committed relationship with another woman. [11] Women in motsoalle relationships also differ from western ideas of heterosexual female friends. [6] Researcher, William J. Spurlin, stresses that "it is important not to simply translate into English 'M'atsepo Nthunya's use of the Sesotho word motsoalle [...] as lesbian." [12] Nevertheless, Spurlin does state that "it might be possible to place motsoalle relationships on the lesbian continuum to discuss, debate, and imagine them theoretically as possible sites of lesbian existence, given the close emotional and intimate bonds between the women, but with the stipulation that the relationships not be reduced to western understandings of 'lesbian.'" [13]

Part of the difference between a motsoalle relationship and a lesbian one is due to the Sesotho notion of sex. [6] Many Basotho of older generations in Lesotho did not consider an act a sex act if one partner was not male. [14] Therefore, anything women did together was not considered sex, even if it involved erotic components. Because of the social situation in rural Lesotho and the lack of a concept of lesbianism, motsoalle relationships were once widespread, but not seen as an "alternative to heterosexual marriage." [15] Nthunya described it like this: "When a woman loves another woman, you see, she can love her with a whole heart." [16]

As Lesotho became more modernized, those communities exposed to western culture were also more likely to become exposed to homophobia. [17] Kendall hypothesizes that as Western ideas spread, the idea that women could be sexual with one another, coupled with homophobia, began to erase the motsoalle relationships. [17] By the 1980s, the ritual feasts that were once celebrated by the community for motsoalles had vanished. [18] Today, motsoalle relationships have largely disappeared. [19]

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References

Citations

  1. ↑ Brown, Michelle E. (27 May 2010). "Never on Sunday With Grappa". Between the Lines. Archived from the original on 11 September 2016. Retrieved 19 June 2016– via HighBeam Research.
  2. ↑ Zabus 2013, p. 43.
  3. ↑ Spurlin, William J. (2014). "Queering Translation". In Bermann, Sandra; Porter, Catherine (eds.). A Companion to Translation Studies. Wiley Blackwell. ISBN   9781118616154.
  4. ↑ Kendall 1998a, p. 220.
  5. ↑ Peplau 2001, p. 7.
  6. 1 2 3 Munro 2012, p. 150.
  7. 1 2 Kendall 1998b, p. 220.
  8. ↑ Sullivan, Jason (17 June 2016). "Eras in Education "Mummy-Baby" Relationships in 1950s Lesotho: Learning About Loving". The Voice Magazine. 24. Retrieved 22 June 2016.
  9. ↑ Ferreira, Alberto José Viralhadas (July 2012). "'The Fate of Flesh': Post-Humanist Views of the Body and Gende" (PDF). Inter-disciplinary.net. Archived from the original (PDF) on 13 August 2016. Retrieved 22 June 2016.
  10. ↑ Kendall 1998b, p. 239.
  11. ↑ Peplau 2001, p. 12.
  12. ↑ Spurlin 2006, p. 62.
  13. ↑ Spurlin 2006, pp. 71–72.
  14. ↑ Munro 2012, p. 151.
  15. ↑ Kendall 1998b, p. 221.
  16. ↑ Nthunya 1997, p. 69.
  17. 1 2 Kendall 1998b, p. 222.
  18. ↑ Dickemann, Jeffrey M. (2001). "Female Desires: Same-Sex Relations and Transgender Practices Across Cultures (Review)". Journal of the History of Sexuality. 10 (1): 122–126. doi:10.1353/sex.2001.0008. S2CID   142980092.
  19. ↑ Wieringa, Saskia (2005). "Women Marriages and Other Same-Sex Practices: Historical Reflections on African Women's Same-Sex Relations". In Morgan, Ruth; Wieringa, Saskia (eds.). Tommy Boys, Lesbian Men and Ancestral Wives: Female Same-Sex practices in Africa. Jacana Media. pp. 295–296. ISBN   9781770090934.

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