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El Hadji sat in his office, fuming about the beggar. He then asked Madame Dioup to call the president of the businessmen’s group. He asked the president to meet him in his office in an hour. Madame Diouf knocked right after he hung up to notify him that Oumi N’Doye was on the phone. She was asking for more money, which El Hadji initially refused. Oumi N’Doye flew into a rage, screaming that, after all he had just spent on another wedding, he could afford to give something to his children. She said that she was sending Alassane around to collect the funds. Before hanging up, El Hadji promised to visit that afternoon.
El Hadji was tired of Oumi N’Doye’s spendthrift ways. He wondered again if she was responsible for his xala. Someone else knocked on the door. It was the president of the group. He greeted El Hadji cheerily, figuring that the aphrodisiac must have worked and that his associate was busy after a happy honeymoon. El Hadji confessed that he had failed to consummate his marriage to N’Gone. The president was aghast. He asked when El Hadji had last had sex. The latter answered that he had made love to Oumi N’Doye only two days before. The president then wondered if one of El Hadji’s wives had caused the problem. El Hadji initially dismissed the idea, but the president pointed out that Oumi N’Doye had recently lost the privilege of being his youngest wife. She would not be the first woman, he insisted, to be so vindictive. El Hadji became convinced.
El Hadji insisted that, as a Muslim, he was entitled to four wives. He also said that he had never deceived any of his spouses. The president concluded that the only solution was to visit a marabout. El Hadji said that this was precisely why he had sought out the president’s advice. The president said that he did know a marabout, but that his services would be expensive. El Hadji was ready to pay any price.
The president of the businessmen’s association and El Hadji rode in the latter’s Mercedes out into the suburbs. Meanwhile, Yay Bineta was leaving N’Gone’s villa. She was disappointed. She was convinced that El Hadji’s other two wives were plotting to get rid of N’Gone. She vowed that she would work to ensure that the two other women would either be tossed aside or subordinated. She went to visit her brother. Old Babacar was sitting and reading the Koran. Mam Fatou welcomed her and hoped for news about N’Gone.
Yay Bineta announced that El Hadji had not consummated the marriage because he had the xala. To solve the problem, she said, El Hadji had gone to seek out a healer. She blamed his wives for causing his impotence.
Mam Fatou confessed that she hadn’t been pleased about the marriage and worried that the deal may have been “too good to be true in these times” (31). Yay Bineta was outraged. Mam Fatou backpedaled, saying that she was merely worried about her daughter. Yay Bineta felt her dislike for her sister-in-law more acutely, particularly for her dominance of Babacar, whom Mam Fatou now ordered to go help El Hadji. She told him to go see his new son-in-law at his office. This time, Yay Bineta agreed with her sister-in-law. She handed her brother the keys to N’Gone’s car and the license. Babacar obediently left. Yay Bineta and Mam Fatou, meanwhile, put aside their mutual dislike to figure out how to combat El Hadji’s jealous wives.
Old Babacar returned home after waiting in vain for El Hadji all morning. Mam Fatou sent him back to El Hadji’s import-export office. Madame Diouf figured the old man was just one of the poor guests who attended her boss’s wedding. She asked Babacar to take a seat while she returned to her day’s tasks. Babacar listened to the beggar chant and admired the man’s voice.
Oumi N’Doye entered the office, looking for El Hadji. Madame Diouf said that he wasn’t there. She then invited Oumi N’Doye to wait for her husband alongside Babacar. Oumi N’Doye sat down and opened the pages of a women’s magazine that she had just bought. She loved looking at glossy photos featuring the latest fashions and reading stories about cinema stars. But, she had felt uneasy since her husband’s wedding. She felt devalued by her husband’s third marriage. Being the middle wife also put her in a precarious position. Much of her ill will, however, was directed not at her husband but at Adja Awa Astou. It annoyed her that the first wife did not vocalize her disapproval of the new marriage. Oumi N’Doye concluded that Adja must have been quietly pleased with the fact that El Hadji now had a new favorite. Oumi N’Doye thought of divorcing El Hadji. Then, she realized what so many women of her station did: without his financial help, she had no way of caring for herself or her children.
Madame Diouf looked at her watch and announced that she had to close the shop. Oumi N’Doye rose and asked where El Hadji was. Madame Diouf insisted that she didn’t know. She had seen him once that morning, but he had left with the president of the businessmen’s group and hadn’t returned. Babacar stood and announced that he was N’Gone’s father. He left the message that he expected to see El Hadji at his home. Oumi N’Doye left, enraged. When Babacar asked the secretary who she was, Madame Diouf said that she was El Hadji’s second wife. Surprised and embarrassed, Babacar rushed after her, eager to meet her properly. When he got out onto the street, Oumi N’Doye was nowhere in sight. Seeing the beggar beside him, he dropped a coin onto the sheepskin on which the beggar sat.
Meanwhile, Alassane dropped Adja and Oumi N’Doye’s children off at the latter’s villa. When Oumi N’Doye saw Mariem, she asked her daughter to go fetch her father, who was at N’Gone’s villa. Mariem returned quickly, saying that El Hadji wasn’t there and that no one had seen him that day. Mactar began to complain about Oumi N’Doye not having a car, while his other wives did. Oumi N’Doye agreed, annoyed with how much she had to spend on taxis. She also disliked being overlooked. She sent Mactar to Adja’s house. If El Hadji was there, she said, she wanted him to see her immediately. Mactar went, on the promise that, if they did get a car, Oumi N’Doye would lend it to him.
Mactar also had no luck with finding his father. Oumi N’Doye was now worried. Her husband had assured her that he would visit and usually kept his promises. She felt neglected. Still, she readied herself for his potential arrival. She made herself beautiful with the hope that she would keep him with her throughout the night. It was now 1:00am. Feeling threatened, she couldn’t sleep.
In these sections, conflict begins. Oumi N’Doye expresses her jealous contempt for her co-wives by making claims of financial neglect. This prompts El Hadji to assume that Oumi is the likeliest suspect in having caused his xala. Deeply rooted misogyny leads many of the men in this novel to blame women for shortcomings. Thus, El Hadji chastises Oumi N’Doye for her spendthrift ways but is willing to pay anything for a marabout who can restore his erection. This moment underscores El Hadji’s control of money and his ability to apportion it to suit his interests. Yet, El Hadji depends wholly on his women to contribute to his aura of preeminence.
El Hadji, for instance, notes that he has the right to have up to four wives. The tradition of having as many as four wives is rooted in both Sunni and Shi’ite Islam. According to these tenets of the faith, the co-wife system is to provide women and children with a family network in the event of men being lost during wartime. Thus, the purpose of the practice was not to allow men to pursue lust or to prove their virility, but to protect women in case of a husband’s death. However noble the intentions may have been, the contention between El Hadji’s wives reminds the reader that the practice is ill-suited to the demands of modern life.
Another key rivalry in the novel is between Mam Fatou and Yay Bineta. Yay Bineta’s consanguinity to Old Babacar gives her authority. As the wife, Mam Fatou is subordinated and supposed to be merely an extension of her husband. Her refusal to comply with this rule threatens Yay Bineta’s position as the dominant female in the family.
In contrast, Oumi N’Doye struggles with her feeling that she lacks sufficient sway with El Hadji. Her waiting on her husband to deliver on his promises to her is a metaphor for the Senegalese people waiting on their leaders to deliver on promises of transformation. She, like the general populace, wants equal access to the material comforts that her co-wives enjoy.
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