The writings of women in West Africa are similar to the writings of men in reaction to the distorting images and representation projected by the imperial colonial masters. Authors like Chinua Achebe and others wrote to tell the African man’s story by an African in order to set ‘the record straight.’ In doing this, they bring to the fore their own bias and stereotypes about women in the society. Their writings were replete with the ‘African way’ of treating women – objects, properties, and expendable (Boyce Davies 1994). While women like Flora Nwapa and other earlier writers told the African woman story without an appearance of opposition to the male hegemony, “male literary critics have tended to marginalize women’s writing and to dismiss foundational
While some critics like Femi Ojo-Ade claim that polygamy is part of the African culture, Ba and Emecheta counter this through their works by presenting it as an indulgence rather than a cultural necessity. Ousmane the husband of Mireille in Scarlet Song, “was grateful to his father for having resisted the temptation to take more wives…like many others, he might easily have indulged in three more wives (7). Critics of Scarlet Song argue that Ousmane is a typical African male trapped between two cultures – his and the colonizer’s – and his hunger for his root is justified. This argument seems sentimental, because in the novel, he is aware of the trouble polygamy engenders
The book, a feminist anthem in its own right, presents to the reader, Nnu Ego, a love child from an open affair by a woman who refuses to be bound by the chains of marriage, is the reincarnation of a slave girl who was killed by her father before she was born. Nnu Ego’s mother, Ona is an unconventional Igbo woman. She chooses to have an affair with a wealthy local chief who proposes marriage to her. She refuses the marriage proposal, because “he married a few women in the traditional sense, but as he watched each of them sink into domesticity and motherhood he was soon bored and would go further afield for some other exciting, tall and proud female” (Joys of Motherhood 10). She chooses not to be an addition to his harem, but content to be his mistress as long as he meets with her in her father’s
In the graphic history of Abina and the Important Men, the social construct of gender played an enormous role, and became the major determinant of the outcome of Abina’s case. The protagonist, Abina, was a young woman who lived in the nineteenth century in the British Colony of the Gold Coast, which is presently the country of Ghana (Getz and Clarke, 127-128). She believed that she was sold into slavery at a time when it was illegal, and decided to testify against Quamina Eddoo, her supposed master. The premise of her case was the legality of Eddoo’s “ownership” of her, and what was problematic in this time and place was the definition of “freedom” while being a woman. By challenging Eddoo’s innocence in court, Abina challenged the extremely
In the book entitled Abina and the Important Men, by Trevor R. Getz and Liz Clarke is about a woman named Abina, who wakes up one morning and decides that she wants to change the way that women are portrayed in society. Although slaves in the 19th century were considered free, women had a more difficult time achieving freedom due to, how the culture was shaped, inequality between men and women and negative effects on society as a whole. Western and African cultures believe that all women should be silent, they are not allowed to say what is on their mind. Women’s opinions didn’t matter; they were considered useless. They were accepted to be housegirls, where females had to cook, clean and nurture their children if they had any.
Compare The Successes And Failures Of Patriarchy In Colonialism, In “The Tempest”, “Translations” And “Things Fall Apart”.
The article Breaking the Cycle Mother, Daughter Find It Can Be Difficult to Leave Polygamy behind Polygamy: It 's Tough to Break the Cycle by Joan O 'Brien is about a mother’s experience leaving a polygamous marriage. This mother, Betsy Barlow of Salt Lake City also inspired her daughter, Ellen to do the same thing. It is explained that Mrs. Barlow felt that being a part of a polygamous marriage was defeating for women and herself. O’Brien states, “Barlow believes that in practice, polygamy ``suppresses ' ' women”. Most women would drop out of High school to raise children for the one husband and Mrs. Barlow was taught that this was the only way to reach the celestial kingdom. Her parents taught her this and she openly admits to teaching her
Polygamy is defined as “a marriage that includes more than two partners.” There are different types of polygamy, these include: polygyny, where a man has multiple wives, polyandry, in which a woman has multiple husbands, and group marriage, where a family consists of multiple husbands and wives. Of these different types of polygamy, polygyny is definitely the most popular of the three. In America, the practice of any form of polygamy is illegal and due to this law, many adherents of the lifestyle stay hidden ("What is Polygamy?"). Polygamy became an issue in the United States in the year 1852 when the Church of Jesus Christ of Latter-day Saints, also known as the LDS Church, made it so that plural marriage became a part of its religious doctrine. However, due to the storm of controversy that followed this movement, in 1890 the Mormon Church officially abandoned the practice. The Mormon’s who disagreed with the movement broke away from the Mormon Church and became known as Fundamentalist Mormons. Although the practice was almost unheard of in regions such as the Midwest, Northeast and South, in the Western portion of the United States, polygyny marriage is still prevalent. Those who are found to be practicing the belief are fined and sometimes are forced to split up with the rest of their families. For this reason many remain in the dark about their lifestyle, considering the severity of the consequences ("History of Fundamentalist Mormons"). However, recently many families have come out of hiding and proclaimed to the world that they are a practicing polygamist family, raising the question: is it right for the government to tell people who they can and cannot marry?
...present powerful characters, while females represent unimportant characters. Unaware of the influence of society’s perception of the importance of sexes, literature and culture go unchanged. Although fairytales such as Sleeping Beauty produce charming entertainment for children, their remains a didactic message that lays hidden beneath the surface; teaching future generations to be submissive to the inequalities of their gender. Feminist critic the works of former literature, highlighting sexual discriminations, and broadcasting their own versions of former works, that paints a composite image of women’s oppression (Feminist Theory and Criticism). Women of the twenty-first century serge forward investigating, and highlighting the inequalities of their race in effort to organize a better social life for women of the future (Feminist Theory and Criticism).
Mama Beatrice and Aunty Ifeoma represent different women in post-colonial Nigerian society. Nevertheless, they both show the empowerment and subjugation in the domestic position they serve. From the time Nigerian women had an equal purpose in their tribe as men in pre- colonial Nigeria to the after math of colonialism in 1960, it is clear that colonialism disrupted the traditional system of indigenous Nigerian societies. Nigeria’s women have continuously evolved, but their persistent spirit they always possessed never changed.
One of the central themes that Achebe developed in his book “Things Fall Apart” is the contrast between feminine and masculine in the African tribes, more specifically Umofia. In the Ibo culture the gender difference plays an important role in Umofian people’s daily life, and has become one of the centric themes of Achebe’s book. This masculinity vs femininity theme has developed through novels protagonist, Okonkwo, by explaining his different reactions toward folktales, sports, and farming.
The first part of the book gives an account of Immaculée’s family background. The love she experienced from her parents and her three brothers is illustrated. Her parents cared for everybody, particularly the poor. Because of the love with which she grew up, she never realised that she was living in a country where hatred against the Tutsi, her tribe, was rampant. It was not until she was asked to stand up in class by her teacher during an ethnic roll call that she realised that her neighbours were not what she thought them to be – good and friendly. After struggling to get into high school and university, not because she was not qualified but because of discrimination against her ethnic background, she worked hard to prove that if women are given opportunities to...
Buchi Emecheta’s literary terrain is the domestic experience of the female characters, and the way in which these characters try to turn the table against the second-class and slavish status to which they are subjected either by their husbands or the male-oriented traditions. Reading Buchi Emecheta informs us of the ways fiction, especially women’s writing, plays a role in constructing a world in which women can live complete lives; a world that may provide women with opportunities for freedom, creativity, self-expression, friendship and love. Welesley Brown Lloyd believes that; “of all women writers in contemporary African literature Buchi Emecheta of Nigeria has been the most sustained and vigorous voice of direct feminist protest” (35)
“Polygyny is the marriage of one man to more than one woman at the same time” (Powell 167). This structure of marriage is prevalent among the families of Okonkwo’s village, and Okonkwo himself has three wives. A man with many wives was looked upon in a better light than a man with only one wife or no wife at all. In the novel, Okonkwo is said to have had a hard start as a young man because “he neither inherited a barn, nor a title, nor even a young wife” (Achebe 18). Men view wives as a means to gain titles and respect as well as extra labor power for thier combines. Women bring a number of benefits to a man: sexual services, reproductive power, labor, farms for women’s crops, in-laws with goods, land, and livestock. Men typically have only one wife if they lacked wealth (Amadiume 30-31). This is a feminist issue because the people of the village treat women as property that can be inherited. A feminist critic sees how polygyny devalues women and treats them the same as animals. According to Nigerian law, a woman is categorized “as an object who is not quite human” (Bazza 176). In Nigeria, if a woman is involved in polygyny and her husband divorces her for whatever reason, she cannot remarry and often turns to prostitution or extreme poverty for herself and her children (Kunhiyop 44). There is no good that comes from polygyny for
As a female in Africa, the opposite of male, woman suffers sexual oppression; as an African, the opposite of white in an ever-colonized nation, the African woman also suffers racial oppression. Nnu Ego, Emecheta's protagonist, became at once for me the poster female of Africa, a representative of all subjugated African women, and her story alerted me to all the wrongs committed against African women, wrongs that could only be righted through feminist discourse. As with many surface readings I have performed as a student of literature, however, my perspective on The Joys of Motherhood began to evolve. First, I realized and accepted Nnu Ego's failure to react against oppressive forces in order to bring about change for herself and the daughters of Africa. I consoled myself, reasoning that the novel still deserves the feminist label because it calls attention to the plight of the African woman and because its author and protagonist are female.
My favourite text is a play titled “Anowa” by Ama Ataa Aidoo which was published in year 1969. This book was first given to me by my father on my twelfth birthday. Although I was disappointed initially because I was expecting something “girly” on my birthday, I liked it when I read it because of the moral lessons it portrayed and the language used in the play. However, I got a deeper understanding of the test after I did a post-colonial and a feminist analysis on the text. In my post-colonial analysis, I saw that in a sense Anowa represents the beauty of the formal African society which was destroyed as a result of colonialism. A feminist analysis on the other hand shows that Anowa is a woman who is struggling against the 1870’s African feminist identity (the identity of weakness).
First, Anowa being a strange woman who refuses to get married and when she finally does decide to get married the man whom she picks is not fitting of her mother’s expectations this is the rift that starts the fall of Anowa. In the Global Crossroads World Literature Badua tells Anowa that “Marriage is like a piece of cloth… and like cloth; its beauty passes with wear and tear” (Iglesias, Mays, and Pierce103). The cloth signifies strength and beauty of a marriage but without the proper consideration and care it will not last. Badua tries to tell her daughter that what may look good today later on may not be so pleasant and may very well rip apart in time ; but because Anowa’s pride she replies to her mother “I like mine and it is none of your business. I do not care, Mother. Have I not told you that this is to be my marriage and not yours?”(Iglesias, Mays, and Pierce103). Anowa’s determination to follow through with her decision seems to be just like many young ladies today who refuse to adhere to the voice of their mother and although the decision they make may be wrong they would rather be stubborn than to admit that the truth of their m...
A second point raised during the reading which exemplifies gender inequality tendencies of the society includes polygamy. In the story, after Modou and Binetou’s marriage, the guests go to Ramatoulaye’s house for a surprise visit. Tamsir, Modou’s older brother, tells Ramatoulaye that “God intended [Modou] to have a second wife” and that “there is nothing he can do about it” (Bâ, 2008, p. 38). He soon continued by saying that “a wife owes her husband [happiness]”