Matsayin Mata a Kasar Masar

Matsayin mata a Masar ya canza a tsawon lokaci, daga zamanin da zuwa zamani. Bayanan binciken kayan tarihi na farko sun nuna cewa an dauki matan Masar daidai da maza ba tare da la’akari da matsayin aure ba."Human Development Report 2023/2024" (PDF). HUMAN DEVELOPMENT REPORTS. Retrieved 2 March 2025."Global Gender Gap Report 2024" (PDF). World Economic Forum. Retrieved 3 March 2024.

Haƙƙin mata a Masar ya faɗaɗa a ƙarni na 20. Sai dai rashin daidaito na shari'a yana ci gaba da wanzuwa, inda dokokin yanzu suka bambanta sosai tsakanin mata da maza ta fuskar aure da sakiBernard-Maugiron, Nathalie (2023), Wing, Adrien K.; Kassim, Hisham A. (eds.), "Family Law in Egypt", Family Law and Gender in the Middle East and North Africa: Change and Stasis since the Arab Spring, Cambridge University Press, pp. 43–58,.


 Matan Misira a zamanin Da 
An bayyana mata kasa da maza a lokacin da ake maganar wani shugaba mafi girma a Masarautar Masar yana kirga talakawansa. Wannan matsayi ya yi kama da yadda ake kula da manoma a tsakiyar zamanai.Johnson, Janet H. (2002). "Women's Legal Rights in Ancient Egypt, paragraph 1". Retrieved 12 April 2009. A matsayin yara, ana renon mata don su dogara kawai ga ubanninsu da yayyensu. Lokacin da mata suka yi aure, sun dogara ga mazajensu su yanke hukunci, yayin da su kansu matan aka dogara da su don aiwatar da ayyukan gida.

Mata a al'adance sun shagaltu da ayyukan gida da tarbiyyar yara kuma da wuya su sami damar saduwa da mazan da ba a cikin iyali ba. Matan Masarautar Masarawa sun yi tasiri sosai ga al'ummar Masarawa. Sarauniya Tiye, kaka ga sarki Tut ta kasance cikin siyasa sosai, har sarki Mitanni makwabciyarta ya rubuta mata don tabbatar da kyakykyawar fata a tsakanin mutanensu lokacin da danta Akhenaten ya hau kan karagar mulki. Sarauniya Aahmose ta samu kyautar ƙudaje na gwal don bajintar soja.Daniel., Meyerson (2009). In the valley of the kings : Howard Carter and the mystery of King Tutankhamun's tomb (1st ed.). New York: Ballantine Books. ISBN 9780345476937. OCLC 262433259.

Cleopatra da Nefertiti suna daga cikin sanannun sarakuna a cikin al'ummar Masar. An san Cleopatra da ta yi mulki tare da Marc Antony a kusan shekara ta 31 BC, kuma ita ce mataimakiyar 'yan'uwan mijinta biyu da danta.paragraph 5, Lewis, Jone Johnson. 2006. Cleopatra. (accessed April 12, 2009). Nefertiti ita ce babbar matar wani Fir'auna Masar, Amenhotep IV. An san Nefertiti a matsayin macen Masar mai aiki a cikin al'umma, da kuma 'ya'yanta. paragraph 2 Lewis, Jone Johnson. 2006. Cleopatra. (accessed April 12, 2009) Baya ga mata sarakunan Masar, Hatshepsut ya kwace sarautar kuma ya yi sarauta a Masar a matsayin Fir'auna daga kimanin 1479 zuwa 1458 BC. Ta dogara da yawancin tattalin arzikin Masar akan kasuwanci.paragraph 1 El-Sayed, Sayed Z. 1995. Queen Hatshepsut's expedition to the Land of Punt: The first oceanographic cruise? (accessed April 12, 2009)

 Mata a Masarautar Roman 
A ƙarni na uku AZ, a lokacin rashin zaman lafiya a Daular Roma, Masarautar Zenobia, sarauniyar Daular Palmyrene ta ƙwace a ɗan lokaci. Ita ce shugaba mai kishi kuma mai ƙwazo, Zenobia ta faɗaɗa mulkinta bayan kashe mijinta, Sarki Odaenathus, wanda ya kasance babban ƙawance na Romawa a kan Sassanids. Kusan 270 AZ, ta yi amfani da karfin ikon Romawa kuma ta kaddamar da yakin soja wanda ya mika mulkin Palmyrene a kan Masar da yawancin lardunan gabas, suna da'awar yin aiki don bukatun ɗanta, Wahballath. Ikonta a kan Masar, muhimmin mai ba da hatsi ga Roma, ya haifar da babbar barazana ga Sarkin sarakuna Aurelian. Duk da haka, mulkinta bai daɗe ba; A shekara ta 272 AZ, Aurelian ya ƙaddamar da wani gagarumin yaƙin neman zaɓe, ya ci sojojin Zenobia kuma ya kewaye babban birninta, Palmyra. A ƙarshe an kama Zenobia yayin ƙoƙarin gudu zuwa Daular Sassanid, kuma har yanzu ba a san makomarta ba.Andrade, Nathanael J. (2018). Zenobia: Shooting Star of Palmyra. New York, NY: Oxford University Press. ISBN 978-0-19-063882-5.  

 Mata a Masar Byzantine 
A ƙarshen tsohuwar tarihi da kuma Masar ta Byzantine, mata sukan taka rawar gani, kodayake na biyu, a fagen tattalin arziki. A ƙarni na huɗu AZ, maza da mata a cikin birane sun mallaki filayen noma na karkara. Ko da yake mata sun mallaki ƙasa da ƙasa fiye da maza, galibi saboda tsarin tattalin arziƙin Romawa waɗanda ke tattare da dukiya a cikin cibiyoyin sadarwar maza, mata sun gaji da ba da hayar ƙasa, galibi suna sarrafa dukiya tare da dangi maza. Koyaya, maza yawanci suna zama wakilansu a cikin ma'amalar kasuwanci. Zawarawa da marayu, waɗanda ba su da masu ba da shawara ga maza, sun fi fuskantar cin gajiyar kuɗi. Haka nan matan Masarawa na birni sun tsunduma cikin saye da sayarwa da haya da jinginar gidaje ko sassan gidaje.Bagnall, Roger S. (2021-05-11). Egypt in Late Antiquity. Princeton University Press. pp. 92–99. ISBN 978-1-4008-2116-7.  Kelley, Anna C. (2024-03-08).

Bayan mallakar kadarori, matan birni sun shiga harkokin kuɗi kamar ba da rancen kuɗi da cinikin kayayyaki. Mata masu ƙanƙanta sun kasance masu himma wajen yin ciniki, masana'anta, hidimar gida, da sauran sana'o'i daban-daban.

Ko da yake mata a ƙarshen zamanin d Misira suna da haƙƙin mallaka na doka don mallakar kadarori kuma su shiga kwangiloli, tsarin sarauta ya iyakance ayyukansu. Ana sa ran za su kasance a cikin gidajensu, ƙarƙashin ikon danginsu maza, kuma galibi suna buƙatar wakilcin maza don yin kwangilar doka. Yayin da waɗannan dokokin suka shafi ƴan ƙasar Roma, an kafa irin waɗannan dokokin lardi a cikin Masarautar Romawa, suna nuna akidar Romawa ta iyali da ke da tushe mai zurfi cikin kimar ubanni da tsarin tsarin mulki.

Duk da haka, ƙananan mata a ƙarshen zamanin d Misira sun sami damar gina al'umma kuma, sakamakon haka, sun sami gagarumin tasiri a fannonin da maza suka mamaye, kamar tattalin arziki, addini, da siyasar gida. Misalai na musamman sun haɗa da masu kasuwanci mata, masu gudanarwa, da masu karɓar haraji."Building women's social capital in Late Antique Egypt: business owners and civic administrators". Byzantine and Modern Greek Studies. 48 (1): 1–21. doi:10.1017/byz.2023.38. hdl:10023/29462. ISSN 0307-0131.

 Mata A Zamanin Musulunci 
Bayan fadadawar musulmi zuwa kasar Masar, rayuwar mata a yankin ta kara yin tasiri ta hanyar koyarwar Musulunci. Al'ummar Masar na zamanin da sun ba da muhimmanci sosai ga ayyukan mata a matsayin masu kula da gida, tare da rayuwarsu ta yau da kullun ta shafi aure, haihuwa, mutuwa, gudanar da gida, shiga cikin bukukuwan addini da sauran al'amuran cikin gida. Shari’ar Musulunci ta tanadi tsantsan wariyar jinsi, da bayar da shawarwari kan ware mata da kuma takaita mu’amalarsu da mazajen da ke wajen iyalansu. Malaman addini irin su Ibn al-Hajj, sun yi gargadin cewa saba wa wadannan ka’idojin wariya na iya haifar da rudani a cikin al’umma. Don haka ne wasu sarakuna da suka hada da Fatimid halifa al-Hakim da Sarkin Mamluk Barsbay suka fitar da hukunce-hukuncen da ke hana mata motsi musamman a lokutan da ake fama da matsaloli kamar yunwa da annoba[13].

Duk da wannan hane-hane, mata da yawa, musamman na }anana da matsakaita, ba su cika cika buri na Musulunci ba, gami da ka'idojin keɓancewa. A cikin karni na 14 na Alkahira, mata suna shiga cikin rayuwar jama'a, suna yawan ziyartar kasuwanni, wuraren shakatawa, makabarta, wuraren ibada, da masallatai, gami da halartar bukukuwan addini. Mata masu karamin karfi sukan yi aiki a cikin gidajen iyalai masu arziki, suna yin ayyuka kamar su makoki, masu aikin yi, ungozoma, wanzami, masu hidimar wanka, da likitoci. Haka kuma, mata suna da wasu hanyoyi na yin tasiri a cikin gidajensu ta hanyar ƙin kusanci ko barazanar rabuwa don samun galaba a kan mazajensu.[13]

 Karni na 19 
A cikin shekarun 1890, kashi biyu na yawan matan Alexandria sun san karatu idan aka kwatanta da kashi ɗaya a Alkahira. Sakamakon haka, ƙwararrun wallafe-wallafen mata kamar al-Fatāh na Hind Nawal, mujallar mata ta farko ta ƙasar, ta fito.[14]

 Matsayin Mata na zamani 
Domin takaita cudanya da mata da maza a matsayin al'ada, ayyuka irin su sutura da wariyar jinsi a makarantu, aiki, da shagala sun zama ruwan dare. Haka kuma, iyalai masu karamin karfi, musamman a Upper-Egypt, sun kasance suna janye mata daga makaranta yayin da suke balaga don rage mu'amalarsu da maza. Maza masu karamin karfi sukan fi son aure fiye da matan da aka ware maimakon wadanda suka yi aiki ko kuma suka halarci makarantar sakandare.

Mulkin Gamal Abdul Nasser ya kasance da tsarinsa na fafutukar kare hakkin mata ta hanyar manufofin jin dadin jama'a, wanda aka yiwa lakabi da mace ta jiha. An ba wa mata damar yin zabe kuma an bayyana daidaiton damammaki a cikin kundin tsarin mulkin Masar na shekara ta 1956, wanda ya haramta wariyar jinsi. An canza dokokin aiki don tabbatar da matsayin mata a cikin ma'aikata kuma an kare hutun haihuwa bisa doka. A lokaci guda kuma, jihar ta murkushe kungiyoyin mata masu zaman kansu, tare da barin karancin wakilcin mata a siyasance[15].

Shirin 'yantar da tattalin arziki na gwamnatin Sadat ya haifar da rugujewar wannan tsari da sake farfado da manufofin da masu kishin Islama suka yi tasiri. Yayin da shekarun Nasserist ke ba da damar yin nazari da yawa ga mata, manufofin Sadat sun rage damar da mata ke samu. Rashin aikin yi ga mata ya canza daga 5.8% 1960 zuwa 40.7% a 1986. A maimakon manufofin tallafawa mata ta fuskar tattalin arziki a lokacin daukar ciki, an ƙarfafa mata su bar aiki gaba ɗaya ko kuma suyi aiki na ɗan lokaci[15]

.Shekarar Mubarak ta kasance da ƙarin zubar da yancin mata da matsayi. An soke kujerun majalisar mata da aka tanada da kuma dokar matsayin mutum ta 1979 a cikin 1987, sabuwar dokar da ba ta da ruwa ta dauki matsayinta wacce ta ba da damar karancin iko ga mata a lokuta na saki.[15]

Haka nan kuma hijirar da dimbin al'ummar kasar Masar, wadanda akasarinsu maza ne, ya shafi matsayin matan Masar. Wani bincike da Hukumar Kula da Hijira ta Duniya ta gudanar ya gano cewa kashi biyu bisa uku na iyalan bakin haure da aka yi hira da su, wata mace ce ke jagorantar su a yayin da ba shi da namijin hijira (miji/mahaifi). Ga wa] annan gidaje, ku] a] en na wakiltar wata muhimmiyar hanyar samun kudin shiga, wanda ya kai kashi 43 cikin 100 na jimillar kuɗin shiga. Kashi 52% na matan bakin haure sun yanke shawarar yadda za su kashe kudaden da aka karba. A sauran shari’o’in kuma, shugaban gidan ya samu ‘yancin cin gashin kansa na gaskiya domin an cimma matsaya kan yadda za a yi amfani da kudaden da za a aika ta hanyar tuntubar juna tsakanin dan hijira da shugaban gidan kuma a wasu lokuta kadan (11%) bakin hauren ya yanke shawara shi kadai[16]. 

Kuri'ar Cibiyar Bincike ta Pew ta 2010 ta nuna cewa kashi 45% na maza na Masar da kashi 76% na mata sun goyi bayan daidaiton jinsi.[17] Wannan kuri’ar ta nuna cewa, bisa ka’ida, mutane sukan amince da ’yancin mace na yin aiki a wajen gida, inda kashi 61% na wadanda suka amsa sun amince cewa “ya kamata mata su rika yin aiki a wajen gida”, amma a lokaci guda kuma sun nuna shakku, yayin da kashi 11% na maza da kashi 36% na mata suka amince da wannan magana gaba daya; kuma kashi 75% sun yarda cewa "lokacin da ayyuka suka yi karanci, ya kamata maza su sami damar yin aiki"[18]. Kuri'un da aka gudanar a shekarar 2010 da 2011 sun nuna cewa kashi 39% sun yi la'akari da daidaiton jinsi "mai matukar muhimmanci" ga makomar Masar bayan juyin juya hali kuma kashi 54% na Masarawa sun goyi bayan wariyar jinsi a wurin aiki.[19] [20]  

Duk da tsayin daka da aka yi na kare hakkin mata na ƙwadago, ba haka lamarin yake ba a ƙarni na 21 a Masar. A cikin ma’aikatun gwamnati an fi ba mata kariya da haƙƙin ƙwadago da ke tabbatar da matsayinsu da ba da fa’idodi kamar hutun haihuwa. A cikin kamfanoni masu zaman kansu akwai ƙarancin haƙƙin ƙwadago ga mata kuma kamfanoni ba su da yuwuwar ɗaukar mata saboda “kuɗin haɗin kai” kamar kula da yara da hutun haihuwa. Don haka ana nuna wa mata wariya a ma’aikata kuma ba a ba su damar yin sana’ar da ake so ba. Wannan ya shafi mata masu ilimi ko marasa ilimi saboda ana iya samun ayyukan yi a matakai daban-daban, amma fifiko yana kan takwarorinsu na maza[21].

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