INTRODUCTION
We have written this article to explore the African experience of feminism. Over time, feminism has become broad-based, with many women and men embracing the ideology and challenging some of its precepts, such as the notion of universal womanhood. African feminists have adopted feminism to reflect the values and beliefs that uphold women. Even within the scope of African feminism, there are various ideologies and types, including Motherism, Stiwanism, Womanism, Nego-feminism, Snail-Sense Womanism, and Femino-Porcupine.
Below are the objectives of this article:
- Discuss how Africans adopted feminism to their own experience.
- Explain the social institution of patriarchy and women’s disempowerment.
- Make a comparison between the plight of Nigerian women and those of other women in Africa.
FEMINISM AND THE AFRICAN WOMAN’S EXPERIENCE
The marginalization and disempowerment of women are realities in the contemporary world, including Africa. The victimization of women due to patriarchal oppression is not new in Africa's literary discourse, as evident in the creative and critical writings of women and men across all genres.
During the colonial and post-colonial eras, many African women writers have highlighted the disempowering experiences of women. These women were not only discriminated against by white colonialists but also by their own men conditioned to perceive women as inferior. African writers such as Flora Nwapa, Mariama Ba, Molara Ogundipe-Leslie, Adaura Ulaosi, Ama Ata Aidoo, Adimora Akachi Ezeigbo, Okonjo Ogunyemi, Yetunde Akorede, Sefi Atta, Bessie Head, Mary Ebun Kolawole, Zaynab Alkali, and Ifeoma Okoye have, through their writings, particularly revealed women’s exploitation and patriarchal oppression of various degrees.
When the white colonialists arrived in Africa with their Victorian morality, they encountered a similar patriarchal structure that favored men at the expense of women. Women were expected to be seen, not heard, and this influenced some of the policies they implemented, such as formal education. African men received education in schools and were sent abroad for university education, which they utilized for nation-building. Women were only later allowed to attend school, focusing on nurturing subjects like catering, teaching, and nursing.
Through education and enlightenment, African women began questioning these injustices. Embracing the ideology of feminism, they wrote against such practices and raised awareness about them. Acknowledging the diverse experiences of patriarchy among women, African women created feminisms reflecting their unique experiences, using them as tools to advocate for equitable change.
The African woman’s response to feminism resonates with other black women's responses. They adapted it to their specific experiences of marginalization and inequality, formulating theories and concepts to address gendered issues. These theories also offer essential tools and strategies for self-discovery, emancipation, and actualization, combating all forms of injustice and subjugation.
The African society has never been equal in terms of gender relations. African belief systems and cultural traditions favor boys and men at the helm of affairs in both private and public spheres. This manifests in male preference, early marriage/motherhood of girls, restricted formal education, and limited leadership positions, among other issues. These factors contribute to giving women a low status and low self-esteem, evident in demeaning ways. African widows lack widowhood rights, as the culture does not grant them any respect, rights, or sympathy, along with female divorcees or single parents.
From any perspective, the African woman is considered a burden. African feminists are diligently working towards creating a more equitable society where everyone, regardless of gender, has equal opportunities and possibilities.
MOTHERISM
This type of African feminism was formulated by Catherine Obianuju Acholonu in her book, "Motherism - An Afrocentric Alternative to Feminism" (1995). In it, she urges caution in African women's acceptance of the core tenets of Western feminism, which often contradict African values. Acholonu emphasizes the significance of motherhood, nurture, respect, and care for African women, asserting that these elements are integral to African womanhood. She suggests that these aspects should be considered before embracing Western values like individualism in dealing with gender relations. Buchi Emecheta’s "The Joys of Motherhood" (1979) challenges this concept, while Abubakar Gimba’s "Sacred Apples" (1994) reflects the motherism concept, particularly in portraying the dilemma working-class mothers face between family and career.
STIWANISM
This variant of African feminism was originated by the Nigerian poet and literary critic, Molara Ogundipe-Leslie. The term comes from the acronym STIWA, meaning Social Transformation Including Women in Africa. This concept aims to address the exclusion of African women in Western feminist discourse concerning the transformation of men and developmental issues. Ogundipe-Leslie advocates for men and women working together as partners, with neither claiming superiority nor inferiority over the other. Akachi Adimora-Ezeigbo’s novels, "Children of the Eagle" (2002) and "House of Symbols" (2005), reflect the principles of Stiwanism.
WOMANISM
The theory of womanism was co-created by two 'women of color' from two different continents during the 1980s. These women are the American-based Nigerian writer, Chikwenye Okonjo Ogunyemi, and the African-American novelist and literary critic, Alice Walker. While both women focus on women from their respective countries, their views are similar—highlighting the disempowerment of dark-skinned women, whether African or African-American. They address not only oppression by men and social institutions but also by middle-class white feminists. Both Ogunyemi and Walker emphasize the shared experiences of black women, including racism, sexism, and caste systems. According to Ogunyemi, womanism is feminism for African women. It is neither antagonistic nor men-hating, radical, nor lesbian. Instead, it addresses gender inequality and seeks ways to encourage men to be more proactive towards women.
CONCLUSION/SUMMARY
In this article, we have explored three types of African feminism, primarily advocated by Nigerian women: Motherism, Stiwanism, and Womanism. Notably, the third type is independently proposed by two black women—one African and the other African-American. We have delved into the key perspectives of these African feminisms and their relevance to African women.
Recap of the three types of African feminism covered in this article:
- Motherism
- Stiwanism
- Womanism
REFERENCES/FURTHER READING
Acholonu, Catherine. Motherism: The Afrocentric Alternative to Feminism. Afa
Publications, 1995.
Chukuwma, Helen (Ed.). Feminism in African Literature: Essay on Criticism. New Generation Books, 1994.
Emenyonu, Ernest (Ed.) Literature and Society: Selected Essays on African
Literature. Zim Pan-African Publishers, 1986.
Juliana M. Nfab-Abbeny. Gender in Africa Women’s Writing: Identity, and Difference. Indiana University Press, 1997.
Kolawole, Modupe. Womanism and African Consciousness. Africa World Press, 1992.
Alkali, Muhammad, Rosli Talif, Wan R. Yahya, Jariah M. Jan. “Dwelling or Duelling in Possibilities: How (Ir)relevant are African Feminisms?” in Journal of Language Studies, 13(3), 2013, 237 – 253.
Akachi Adimora-Ezeigbo. Children of the Eagle. Vista Books, 2002.
Akachi Adimora-Ezeigbo. House of Symbols. Lantern Books, 2005.
Emecheta, Buchi. The Joys of Motherhood. Allison & Busby, 1979.
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