INTRODUCTION
In our last post, we discussed three types of African feminism: Motherism, Stiwanism, and Womanism. When referring to 'African' feminism, we mean that the proponents are African women or women of African descent, such as African-Americans. This article will explore the remaining types of African feminism. They are also three: Nego-feminism, Snail-sense womanism, and Femino-porcupine womanism.
OBJECTIVES
By the end of this article, you should:
- Be familiar with lesser-known types of African feminism.
- Identify the major differences among the three types.
- Discuss the specific experiences that led to the creation of these types of African feminism.
NEGO-FEMINISM
Nego-feminism, coined by the Nigerian feminist scholar Obioma Nnaemeka in her 2004 paper 'Nego-Feminism: Theorizing, Practicing, and Pruning Africa’s Way,' is described as firstly:
"No ego" feminism, emphasizing shared values in many African cultures based on negotiation, give and take, compromise, and balance (2004:377).
In this feminism, African women address patriarchal injustice through conflict negotiation, wisdom, patience, tolerance, conflict management, and collaboration. Nnaemeka emphasizes that African feminism is proactive, not reactive, and highlights the significant role of African women's sense of family in this approach.
SNAIL-SENSE FEMINISM
Snail-Sense Feminism, proposed by feminist writer, novelist, and scholar Akachi Adimora Ezeigbo, observes that African women's feminism is not confrontational but sensible, akin to stooping to conquer. Using the snail as a symbol, she advocates for women to adopt attributes such as resilience, hard work, wisdom, sensitivity, patience, and doggedness in their relationships with men in a patriarchal society. Much like a snail's slow and steady traversal of life, women should confront life’s challenges with patience and wisdom. Similar to a snail using its tongue to assess challenges, women should respond to gendered challenges through dialogue, negotiation, and patience to achieve their goals.
Snail-Sense Feminism shares similarities with nego-feminism, differing mainly in placing greater emphasis on the self-actualization of women in the former type of feminism.
Just as a snail embarks on a solitary journey to reach its destination, a woman should exert effort to attain her goals before extending help to others in their pursuits.
Similarly, when faced with danger, a snail withdraws into its shell, taking its time before resuming its journey. Similarly, the African woman should adopt a strategic, conciliatory, cautious, and wise approach in the face of patriarchal oppression and injustice.
Akachi Adimora Ezeigbo encapsulates it as follows:
Women should frequently embrace a conciliatory or cooperative attitude towards men, mirroring the snail's interaction with its environment. Much like the snail carrying its house without strain, women can navigate their surroundings and reach their destination intact. In the face of danger, they can withdraw into their metaphorical shell for safety. This reflects the coping strategy of women in Nigeria's harsh patriarchal culture – a tendency to accommodate, tolerate, and cooperate with men, encapsulated in what I term snail-sense feminism (2012:27).
FEMALISM
Femalism, founded by Nigerian feminist scholar Chioma Opara, sharply deviates from Western feminism, emphasizing the analysis of the specific experiences of Nigerian/African women from an inherently African and gendered perspective, distinct from European contexts.
Defined by the Oxford English Dictionary as “the condition, quality, or nature of being a female,” Opara's theory extends femalism to focus specifically on the woman’s body as a site of patriarchal oppression, violence, injustice, and exploitation. Drawing parallels between the woman’s body, Mother Nature, and Africa as sites of colonial presence and exploitation, Opara asserts that women's freedom from these patriarchal abuses correlates with the liberation of the African continent from the effects of colonialism. In essence, femalism examines women's efforts to emancipate themselves from these ills, creating an empowering space and site for their autonomy.
According to Opara (2005: 190), through femalism, the female body and motherhood become the systemic sites of discourse and hermeneutics. Parallels are drawn between the lacerated female body and the mutilated African nation, affected by wars, poverty, disease, colonialism, and postcoloniality. In essence, the feminized African country evokes Mother Earth, Woman Earth—an abstract projection of the African female body. The scarred body not only aligns with the spiritual in representing the natural and the cosmic but also manifests the dents of a scrambled and ailing nation.
The earth is commonly referred to in feminine terms, specifically as ‘Mother Earth.’ Consequently, the ills and abuses suffered by Mother Earth are metaphorically borne by the woman’s body.
The theory of femalism finds application in various works of fiction where female characters confront patriarchal stereotypes and individuals, navigating their way without disrupting the societal structure. In essence, women don't completely reject living within a patriarchal society; instead, they carve out their own space and confront challenges head-on.
Examples of femalism can be identified in works such as Buchi Emecheta’s "The Joys of Motherhood" and Flora Nwapa’s "One is Enough."
CONCLUSION/SUMMARY
We have explored various strands of African feminism, predominantly articulated by Nigerian female scholars. Although the overarching goal is the emancipation of the African woman, each theory exhibits distinct features setting them apart from one another.
In this article, you have gained insight into the African and general experience of feminism, including:
- Nego-feminism
- Snail-sense womanism
- Femalism
REFERENCES/FURTHER READING
Acholonu, Rose (1995). Family Love in Nigerian Fiction: Feminist
Perspectives. Owerri: Achisons Publishers
Adebayo Aduke (ed.) (1996). ‘Tearing the Veil of Invisibility: The Roles of West African Female Writes in Contemporary Times’, in Feminism and Black Women’s Creative Writing. Ibadan: AMD Books, pp. 37 – 56.
Akorede, Yetunde and Oriola, Stanley (2010). ‘Feminism: ‘Humanising’ the Nigerian Women in Nigeria Home Videos’, in Y.O.O. Akorede and A. A. Asinyanbola (Eds.) Gender Theories and Polemics - A Critical Source Book. Porto Novo: Lyette Books, pp. 195 – 202.
Bonnie, Frederick & Susan H. Mcleod (Eds.) (1993). Women and the Journey - The Female Travel Experience. Washington: Washington State University Press. Chukuwma, Helen (ed.) (1994). Feminism in African Literature: Essay on Criticism. Enugu: New Generation Books.
Emihe, Dilly (1986). African Woman: The Road to Positive Advancement and Effective Empowerment in the 2000’s. Lagos: Carodel International Publishers Ltd.
Frank, Katherine (1987). ‘Women Without Men: The Feminist Novel’, in African Literature Today: Issue 15, Jones, Eldred (ed.). Trenton: Africa World Press, pp. 14 – 34.
Hans, Bertens (2001). Literary Theory: The Basics. London: Routledge.
James,Adeola (1999). In Their Own Voices: African Woman Writers Talk. London: James Currey & H.E.B
Juliana Makuchi Nfab-Abbeny (1997). Gender in Africa Women’s
Writing: Identity, and Difference. Indiana: Indiana University Press
Kolawole,M.E.M (1998). Gender Perceptions and Development in Africa: ASocio- Cultural Approach. Lagos: Arabon Academic Publishers.
Kolawole, M.E.M (1992). Womanism and African Consciousness. Trenton: Africa World Pres
Nnolim, Charles (1999). ‘African Feminism: The Scandalous Path’, in Beyond the Marginal Land: Gender Perspectives in African Writing, Opara, Chioma (ed.) Port Harcourt: Belpot, pp. 51 – 63.
Nwapa, Flora (1998). ‘Women and Creative Writing in Africa’, in Nnaemeka, Obioma (ed.), Sisterhood, Feminisms and Power in Africa. Trenton: Africa World Press, pp. 89 – 100.
Sheila, Ruth (1989). Issues in Feminism. California: Mayfield Publishing.
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