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Journal articles on the topic 'Feminism in Africa'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Nutsukpo, Margaret Fafa. "Feminism in Africa and African Women’s Writing." African Research Review 14, no. 1 (April 28, 2020): 84–94. http://dx.doi.org/10.4314/afrrev.v14i1.8.

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Feminism developed out of the discontents of women in the West. Although African women, over the ages, have always been sensitive to all forms of discrimination within the African society, the emergence of feminism and feminist consciousness-raising awakened in them a new awareness of their oppression through the inequalities in society, reinforced by patriarchal tradition and culture. Many African women have aligned themselves with feminism and the feminist cause and, despite all odds have made remarkable progress in their lives and society and gained respectable acceptance and recognition from even the most stubborn reluctance of male domination. This trend has been captured by African women writers in their literary works which reflect the progress African women have made in transitioning from the margin to the centre and their contributions to social change. Key Words: Feminism, Africa, patriarchy, African women, consciousness-raising, change

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Amaefula, Rowland Chukwuemeka. "African Feminisms: Paradigms, Problems and Prospects." Feminismo/s, no. 37 (January 21, 2021): 289. http://dx.doi.org/10.14198/fem.2021.37.12.

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African feminisms comprise the differing brands of equalist theories and efforts geared towards enhancing the condition of woman. However, the meaning and application of the word ‘feminism’ poses several problems for African women writers and critics many of whom distance themselves from the movement. Their indifference stems from the anti-men/anti-religion status accorded feminism in recent times. Thus, several women writers have sought to re-theorize feminism in a manner that fittingly captures their socio-cultural beliefs, leading to multiple feminisms in African literature. This study critically analyzes the mainstream theories of feminisms in Africa with a view to unravelling the contradictions inherent in the ongoing efforts at conceptualizing African feminisms. The paper further argues for workable ways of practicing African feminisms to serve practical benefits for African man and woman, and to also function as an appropriate tool for assessing works by literary writers in Nigeria in particular and Africa in general.

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Glas, Saskia, and Amy Alexander. "Explaining Support for Muslim Feminism in the Arab Middle East and North Africa." Gender & Society 34, no. 3 (May 19, 2020): 437–66. http://dx.doi.org/10.1177/0891243220915494.

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Public debates depict Arabs as opposed to gender equality because of Islam. However, there may be substantial numbers of Arab Muslims who do support feminist issues and who do so while being highly attached to Islam. This study explains why certain Arabs support feminism while remaining strongly religious (“Muslim feminists”). We propose that some Arab citizens are more likely to subvert patriarchal norms, especially in societies that construct Islam and feminism as more compatible. Empirically, we apply three-level multinomial analyses to 51 Arab Barometer and World Values Surveys, which include 57,000 Arab Muslims. Our results show that one in four Arab Muslims supports Muslim feminism—far more than those who support a more secularist version of feminism. Employed women, single people, people who distrust institutions, and more highly educated people support Muslim feminism more than do others—especially in societies that construct feminism and Islam as less contradictory, such as those with strong feminist movements. The presumption that Islam and feminism are necessarily opposed may hinder feminism. A more effective way to boost gender equality in the Arab region may be to embolden emancipatory religious interpretations.

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Nwanna, Clifford. "Dialectics of African Feminism A Study of the Women's Group in Awka (the Land of Blacksmiths)." Matatu 40, no. 1 (December 1, 2012): 275–83. http://dx.doi.org/10.1163/18757421-040001019.

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There appears to be a lack of interest from researchers on African art, on feminist related issues. Their researches are devoted to other aspects of African art. This situation has created a gap in both African art and African gender studies. The present essay interrogates the socio-economic and political position of women in Africa from a feminist theoretical viewpoint. Here, the formation and the activities of the women group in Awka was used as a case study, to foreground the fact that feminism is not alien to Africa; rather it has existed in Africa since the ancient times. The women group stands out as true African patriots and protagonists of the African feminist struggle.

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Burger, Bibi, Motlatsi Khosi, and Lavinia Brydon. "A Review-Reflection on African Feminisms 2019." Film Studies 22, no. 1 (May 1, 2020): 65–75. http://dx.doi.org/10.7227/fs.22.0005.

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In this co-authored review-reflection, we discuss the African Feminisms 2019 conference, offering a snapshot of the vital and emboldening African feminist work being conducted by researchers, cultural producers and creative practitioners at all levels of their careers, as well as a sense of the emotional labour that this work entails. We note the particular, shocking event that took place in South Africa just prior to the conference informed the papers, performances and ensuing discussions. We also note that the conference and many of its attendees advocated for a variety of approaches (and more than one feminism) when seeking to challenge power.

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Akinbobola, Yemisi. "Neoliberal Feminism in Africa." Soundings 71, no. 71 (April 1, 2019): 50–61. http://dx.doi.org/10.3898/soun.71.04.2019.

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Mekgwe, Pinkie. "Post Africa(n) Feminism?" Third Text 24, no. 2 (March 2010): 189–94. http://dx.doi.org/10.1080/09528821003722116.

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8

Okoli, Al Chukwuma. "Exploring the Transformative Essence of Intellectual Feminism in Africa: Some Contributions of Amina Mama." Open Political Science 4, no. 1 (January 1, 2021): 126–35. http://dx.doi.org/10.1515/openps-2021-0013.

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Abstract The paper seeks to explore the transformative essence of intellectual feminism in Africa, with particular reference to the contributions of Amina Mama. Following textual and contextual exegeses of works by or on the focal scholar-activist, as well as insights drawn on extant literature on aspects of her gender/feminist engagements/scholarship, the paper posits that Amina Mama has made significant transformative contributions in various sites of intellectual feminism, especially in the areas of intellectual resourcing, academic leadership and mentoring, as well as strategic scholarly activism/advocacy. Among other things, the study intends to set an agenda on how to effectively link feminist scholarship to practice in an effort to mainstreaming social transformation in Africa.

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9

Rao, Sheila, and Rebecca Tiessen. "Whose feminism(s)? Overseas partner organizations’ perceptions of Canada’s Feminist International Assistance Policy." International Journal: Canada's Journal of Global Policy Analysis 75, no. 3 (September 2020): 349–66. http://dx.doi.org/10.1177/0020702020960120.

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Canada’s Feminist International Assistance Policy, introduced in 2017, is an ambitious and forward-thinking policy focussed on gender equality and women’s empowerment. The emphasis on a feminist vision, however, raises questions about how feminism is defined and interpreted by Canada’s partners in the Global South. In this article, we examine the interpretations of feminism(s) and a feminist foreign policy from the perspective of NGO staff members in East and Southern Africa. The research involved interviews with 45 Global South partner country NGO staff members in three countries (Kenya, Uganda, and Malawi). We consider the partner organization reflections on Canada’s Feminist International Assistance Policy using a transnational feminist lens. Our findings provide insights into future considerations for Canada’s feminist foreign policy priorities, consultations, and programme design.

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10

Macleod, Catriona, Malvern Chiweshe, and Jabulile Mavuso. "A critical review of sanctioned knowledge production concerning abortion in Africa: Implications for feminist health psychology." Journal of Health Psychology 23, no. 8 (April 22, 2016): 1096–109. http://dx.doi.org/10.1177/1359105316644294.

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Taking a feminist health psychology approach, we conducted a systematic review of published research on abortion featured in PsycINFO over a 7-year period. We analysed the 39 articles included in the review in terms of countries in which the research was conducted, types of research, issues covered, the way the research was framed and main findings. Despite 97 per cent of abortions performed in Africa being classifiable as unsafe, there has been no engagement in knowledge production about abortion in Africa from psychologists, outside of South Africa. Given this, we outline the implications of the current knowledge base for feminism, psychology and feminist health psychology in Africa.

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11

Gouws, Amanda. "Reflections on being a feminist academic/academic feminism in South Africa." Equality, Diversity and Inclusion: An International Journal 31, no. 5/6 (June 22, 2012): 526–41. http://dx.doi.org/10.1108/02610151211235505.

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12

Gordon, Natasha M. "“Tonguing the Body”: Placing Female Circumcision within African Feminist Discourse." Issue: A Journal of Opinion 25, no. 2 (1997): 24–27. http://dx.doi.org/10.1017/s0047160700502662.

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This paper focuses primarily on current debates regarding the place of female circumcision in Third World and western feminist discourse. In examining these debates, I will also draw from its fictional and autobiographical depictions as presented and discussed in contemporary African literature. While female circumcision (FC) is not practiced solely in Africa, I will be limiting my analysis to the effects of the practice within the continent. The paper is divided into three sections. Part one places the discussion on FC within current feminist discourse. Part two provides a historical and cultural background on the practice. The final section wades into the debate on FC and African Feminism.Chandra Mohanty, in her article “Under Western Eyes,” presents a rather intriguing “Third World Woman’s” argument, reflecting as well something of the debate on African feminism.

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13

Drew, Allison. "Female consciousness and feminism in Africa." Theory and Society 24, no. 1 (February 1995): 1–33. http://dx.doi.org/10.1007/bf00993321.

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Kruger, Marie, and Gwendolyn Mikell. "African Feminism. The Politics of Survival in Sub-Saharan Africa." African Studies Review 42, no. 1 (April 1999): 197. http://dx.doi.org/10.2307/525563.

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Biddlecom, Ann E., and Gwendolyn Mikell. "African Feminism: The Politics of Survival in Sub-Saharan Africa." Population and Development Review 24, no. 2 (June 1998): 405. http://dx.doi.org/10.2307/2807991.

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Subekti, Mega, Aquarini Priyatna, and Yati Aksa. "PERSPEKTIF FEMINIS AFRIKA DALAM NOVEL RIWAN OU LE CHEMIN DU SABLE KARYA KEN BUGUL (THE AFRICAN FEMINIST PERSPECTIVE IN THE NOVEL RIWAN CHEMIN OU LE DU SABLE BY KEN BUGUL)." METASASTRA: Jurnal Penelitian Sastra 6, no. 2 (March 14, 2016): 91. http://dx.doi.org/10.26610/metasastra.2013.v6i2.91-102.

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Penelitian ini ditujukan untuk mendeskripsikan bagaimana perspektif feminis Afrika ditampilkan dalam karya autobiografis Ken Bugul yang berjudul Riwan ou Le Chemin du Sable (1999). Dalam karya itu, perspektif feminis ditampilkan melalui kacamata narator sebagai perempuan Senegal ketika dihadapkan pada persoalan poligami. Analisis menggunakan teori feminisme yang kontekstual dengan isu yang dihadapi perempuan di Senegal, terutama yang dipaparkan oleh Hashim dan D’Almeida serta pendekatan naratologi autobiografis. Saya berargumentasi bahwa perspektif feminisme dalam karya Bugul itu adalah konsep famillisme yang merujuk pada penyuaraan rasa solidaritas antarperempuan Senegal dan keterlibatan aktif laki-laki demi terciptanya keberlangsungan dan kesejahteraan sebuah keluarga.Abstract:The present research aims at describing how African feminist perspectives features in Ken Bugul’s autobiographical work entitling Riwan ou Le Chemin du Sable (1999). In the paper, the feminist perspective is shown through the eyes of the narrator as Senegalese women when faced with the question of polygamy. The analysis uses the theory of feminism that contextual issues faced by women in Senegal, mainly presented by Hashim and D’Almeida and by applying the approach of autobiographical approach narrathology. I argue that the feminism perspective in the Bugul’s works is a familliasm concept that refers to the voicing solidarity among Senegal’s women and the active involvement of men in order to create sustainability and a well-being family.

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Benga, Sokhna. "Literary Feminism in Africa and its Diaspora: Women Writers, Feminism and Globalization." Black Scholar 38, no. 2-3 (June 1, 2008): 8–9. http://dx.doi.org/10.1080/00064246.2008.11413447.

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Frenkel, Ronit. "Feminism and Contemporary Culture in South Africa." African Studies 67, no. 1 (April 2008): 1–10. http://dx.doi.org/10.1080/00020180801943065.

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de Reuck, Jenny. "Writing feminism/theoretical inscriptions in South Africa." Current Writing 2, no. 1 (January 1990): 30–34. http://dx.doi.org/10.1080/1013929x.1990.9677856.

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COSTA, Michelly Aragão Guimarães. "O feminismo é revolução no mundo: outras performances para transitar corpos não hegemônicos “El feminismo es para todo el mundo” de bell hooks Por Michelly Aragão Guimarães Costa." INTERRITÓRIOS 4, no. 6 (June 4, 2018): 187. http://dx.doi.org/10.33052/inter.v4i6.236748.

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El feminismo es para todo el mundo, é uma das obras mais importantes da escritora, teórica ativista, acadêmica e crítica cultural afronorteamericana bell hooks. Inspirada em sua própria história de superação e influenciada pela teoria crítica como prática libertadora de Paulo Freire, a autora nos provoca a refletir sobre o sujeito social do feminismo e propõe um feminismo visionário e radical, que deve ser analisado a partir das experiências pessoais e situada desde nossos lugares de sexo, raça e classe para compreender as diferentes formas de violência dentro do patriarcado capitalista supremacista branco. Como feminista negra interseccional, a escritora reivindica constantemente a teoria dentro do ativismo, por uma prática feminista antirracista, antissexista, anticlassista e anti-homofóbica, que lute contra todas as formas de violência e dominação, convidando a todas as pessoas a intervir na realidade social. Para a autora, o feminismo é para mulheres e homens, apontando a urgência de transitar alternativas outras, de novos modelos de masculinidades não hegemônicas, de família e de criança feminista, de beleza e sexualidades feministas, de educação feminista para a transformação da vida e das nossas relações sociais, políticas, afetivas e espirituais. Feminismo. Revolução. bell hooks. Feminismo is for everybody bell hooksFeminism is revolution in the world: other performances to transit non-hegemonic bodiesAbstractEl feminismo es para todo el mundo, is one of the writer's most important works, activist theorist, academic and cultural critic African American, bell hooks. Inspired by her own overcoming history and influenced by critical theory as a liberating practice of Paulo Freire, the author provokes us to reflect on the social subject of feminism and proposes a visionary and radical feminism that must be analyzed from personal experiences and situated from our places of sex, race, and class to understand the different forms of violence within the white supremacist capitalist patriarchy. As an intersectional black feminist, the writer constantly advocates the theory within activism, for a feminist practice anti-racist, anti-sexist, anti-classist and anti-homophobic practice that fights against all forms of violence and domination, inviting all people to intervene in social reality. For the author, feminism is for women and men, pointing to the urgency of moving other alternatives, new models of non-hegemonic masculinities, family and child feminist beauty and feminist sexualities, feminist education for life transformation and of our social, political, affective and spiritual relationships. Feminism. Revolution. bell hooks

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Thielmann, Pia. "BOOK REVIEW:Susan Arndt. THE DYNAMICS OF AFRICAN FEMINISM: DEFINING AND CLASSIFYING AFRICAN FEMINIST LITERATURES. Trenton, NJ: Africa World P, 2002." Research in African Literatures 36, no. 2 (June 2005): 156–58. http://dx.doi.org/10.2979/ral.2005.36.2.156.

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22

Smith, Pamela J. Olubunmi. "Feminism in Cross-Cultural Perspective: Women in Africa." Transformation: An International Journal of Holistic Mission Studies 6, no. 2 (April 1989): 11–17. http://dx.doi.org/10.1177/026537888900600204.

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Doumbia, Kadidia Viviane. "Globalization and Dance in West Africa." Congress on Research in Dance Conference Proceedings 40, S1 (2008): 86–89. http://dx.doi.org/10.1017/s2049125500000546.

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Dance in most African countries, especially in West Africa, is the responsibility of a particular class of the society. The main issue for performers or choreographers trained in modern standards is the transfer of information to dance professionals who are illiterate, approximately 75 percent of noneducated people on the continent. The majority are women. It is an oral tradition too, so diversity, globalization, and feminism mean nothing to them. The sociopolitical situation of the entire continent is a good example of the consequences of colonization that, besides being a historical big mistake, was also a disaster because it did not respect the structure of societies. Today's globalization of the world draws the continent down because it cannot consider Africa's specific needs. To me, dance cannot be globalized because of the creativity, identity, and social-specific values that would die.

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Norgbey, Enyonam Brigitte. "The Role of Feminist Standpoint and Intersectionality Epistemologies in Providing Insights into the Causes of Gender Disparity in Higher Education." Education Journal - Revue de l'éducation 6, no. 1 (September 6, 2018): 19. http://dx.doi.org/10.18192/ejre.v6i1.2063.

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Higher education plays a critical role in society’s development, particularly in the current era of globalization in which knowledge-based innovations are critical for development. However, women’s underrepresentation in higher education remains a persistent issue of concern, particularly, in sub-Saharan Africa. The gender gap in higher education is created by complex interconnected sets of deep-rooted factors. A clear understanding of the underlying causes of gender inequality in higher education is necessary to develop effective interventions to overcome this disparity. Feminist standpoint and feminist intersectionality epistemologies have been used to provide insights into gender disparities in higher education. Drawing on existing published literature, I will discuss the conceptual and theoretical frameworks of these two feminist epistemologies and explore the methodological implications of these epistemologies for critically examining gender disparities in higher education in the context of sub-Saharan Africa. Keywords: epistemology, feminism, gender, higher education, intersectionality

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Najjar, Maria. "Reviving Pan-Arabism in Feminist Activism in the Middle East." Kohl: A Journal for Body and Gender Research 6, Summer (June 1, 2020): 119–32. http://dx.doi.org/10.36583/2020060113.

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This essay is a preliminary attempt to explore the potential of a feminist, Pan-Arab ideology in relieving some of the tensions in feminist movement building in the Middle East and North Africa region. In its current formulation, regional feminisms suffer from compounded inefficiencies due to fragmentations in grassroots, civil society organizing; an overreliance on the state and state actors including NGOs and discourses of neoliberal development; and a narrow focus on a human rights approach for feminist action. Nonetheless, the present also offers a number of opportunities that are often omitted in our analysis of these disabling tensions. These include women’s growing salience and their increasing presence in public, political spaces of mobilizing, organizing and resistance, which has facilitated communication and negotiation with and within state apparatuses. Opportunities also exist thanks to the enabling and connective nature of the Internet for the purpose of transnational feminist organizing. Crucially, it is the idea that a single, organized and unified movement will gather more support, and collect greater influence than would be the case if these movements remained in their divided and atomized states. Ultimately, this piece is an exercise of feminist imagination – one that envisions the ways in which a regional feminism can emerge based on an active struggle against patriarchy in all its manifestations.

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Halverson, Jeffry R., and Amy K. Way. "Islamist Feminism: Constructing Gender Identities in Postcolonial Muslim Societies." Politics and Religion 4, no. 3 (September 27, 2011): 503–25. http://dx.doi.org/10.1017/s1755048311000435.

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AbstractThis article analyzes the emergence of female Islamist leaders in the Middle East and North Africa, and the glaring contradictions between their feminist views and their roles as political activists for the Islamic State. The two Islamist leaders who form the primary focus of this analysis are Zaynab al-Ghazali (d. 2005) of Egypt's Muslim Brotherhood and Nadia Yassine of Morocco's Justice and Charity Society. Our analysis reveals the existence of “Islamistfeminism,” distinguished from broader secular-oriented Islamic feminism, as a logical, albeit unique, extension, and expression of Muslim anti-colonial discourse rooted in the intellectual currents of twentieth century independence movements that still resonate today.

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Olorunfemi, Oludayo. "Towards innovative teaching pedagogies in gender research: A review of a gender research methods class." Journal of Sustainable Development Law and Policy (The) 11, no. 1 (November 10, 2020): 239–50. http://dx.doi.org/10.4314/jsdlp.v11i1.11.

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This commentary examines the teaching of research methods in Women and Gender Studies in the Gender Studies Unit of the Institute of African Studies, University of Ibadan. It interrogates how the course has increased the awareness of students in the methods of conducting research and how the research they conduct has implications on marginalized populations. The course also highlights the need for a growing body of knowledge that engages the experience of black women in Africa and the African diaspora. The course draws the attention of students to the agency of women through the reading and teaching of various research methods in Gender Studies. An ethnographic approach is adopted using participant observation in the course covering a period of one semester. Also, a critical perspective is applied in discussing the particular epistemological standpoint deployed by the course instructor. In other words, the black feminist epistemology serves as an important strategy for increasing global-minded consciousness of how a course in gender research methods engages the agency of black women using Hip Hop pedagogy. Keywords: Gender Research Methods, Black Feminist Epistemology, Global-Minded, Black Consciousness, African Feminism.

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Du Plessis, J. W., and D. H. Steenberg. "Uit die oogpunt van ’n vrou? Perspektief op feministiese literêre kritiek in die kader van die Airikaanse prosa." Literator 12, no. 3 (May 6, 1991): 71–88. http://dx.doi.org/10.4102/lit.v12i3.781.

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Feminists feel that in literary criticism not enough consideration is given to feminism as an ideology in the production of texts. According to them, existing literary criticism is strongly man-centred. This is especially true of the practice of South African literary criticism. Although feminism does not have at its disposal a formulated feminist literary criticism, a great deal of research has been done in this direction abroad. This is especially the case in Europe and America. Feminist literary critics apply themselves to the representation of the woman in works by male authors and an analysis of feminine experience in the production of texts by women. This article is an exploration of the Anglo-American and French approaches in feminist literary criticism. An attempt is made to formulate the aims of a possible South African feminist literary criticism in order that not only the general norms, but also the feminist codes in the production of a text, speak towards the final interpretation of a work.

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Patton. "Introduction: New Directions in Feminism and Womanism in Africa and the African Diaspora." Black Women, Gender + Families 5, no. 2 (2011): 1. http://dx.doi.org/10.5406/blacwomegendfami.5.2.0001.

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Nkealah, Naomi N. "Conceptualizing feminism(s) in Africa: The challenges facing African women writers and critics." English Academy Review 23, no. 1 (July 2006): 133–41. http://dx.doi.org/10.1080/10131750608540431.

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Karyono, Karyono. "PENGARUH KOLONIALISME TERHADAP PERUBAHAN PSIKOLOGIS WANITA PRIBUMI DALAM CERPEN “PEREMPUAN DALAM PERANG” KARYA CHINUA ACHEBE." METASASTRA: Jurnal Penelitian Sastra 5, no. 1 (March 14, 2016): 35. http://dx.doi.org/10.26610/metasastra.2012.v5i1.35-43.

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Cerpen “Perempuan dalam Perang” merupakan salah satu cerpen yang terdapat dalam Kumpulan Cerpen Afrika: Kenapa Tidak Kau Pahat Binatang Lain. Kumpulan cerpen terbit tahun 2005 dan diterjemahkan oleh Sapardi Djoko Damono. Cerpen ini menceritakan masa keterpurukan Negara Afrika yang menjadi sorotan para kolonialis untuk menjajahnya. Masyarakat Afrika diperlakukan sebagai golongan inferior di tanah mereka oleh pihak Barat, akibat konflik yang terjadi berkenaan dengan sosiologis dan psikologis penderitaan wanita pribumi dalam kolonialisme. Salah satu penderitaan psikologis yang dialami oleh masyarakat pribumi, yaitu perubahan ideologi yang menuju kemerosotan moral. Banyak dari mereka yang berpindah tempat, berpindah pola pikir, dan berubah dalam tindakan. Metode yang digunakan adalah close reading, dengan menggunakan pendekatan teori poskolonialisme yang akan dihubungkan dengan prespektif feminisme karena dalam cerita ini terkandung isu gender yang cukup kental. Yang terjadi dalam cerpen “Perempuan dalam Perang” adalah perubahan pola pikir seorang wanita yang berjuang melawan penjajah, berubah menjadi seorang yang berjuang untuk dirinya. Wanita itu berusaha memertahankan hidupnya dengan menjual harga dirinya. Isu gender juga melekat dalam cerpen ini. Dilihat dari sudut pandang feminisme, ada hal-hal yang dibenarkan dalam pola pikir feminis dan ada penyimpangan-penyimpangan yang mengakibatkan perspektif feminis tidak dihargai.Abstract:The short story of “Perempuan dalam Perang” is one of the short stories in Kumpulan Cerpen Afrika (A collection of African short stories) entitled Kenapa Tidak Kau Pahat Binatang Lain. The collection of the short stories published in 2005 and translated by Sapardi Djoko Damono. The story told us about the downturn of African countries that became the attraction of imperialism to colonize them. African society is treated as an inferior class of their own land by the West, due to the conflict regarding the sociological and psychological suffering of native women in colonialism. One of the psychological suffering experienced by the native is the change in ideology leading to moral degradation. Many of them change their mindset and action.The applied method is close reading, using a theoretical approach post-colonialism linked to the perspective of feminism because this story contained the strong gender issue. What happened in the story was a change in a woman mindset who fought against the colonialist, turned into a struggle for herself. She was trying to survive by selling her own esteem. The gender issues are also inherent in this short story. From feminism point of view, there are things justified in feminist mindset and there are deviations resulting in a feminist perspective that is not appreciated.

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Dentith, Audrey M., Misty Sailors, and Mantsose Sethusha. "What Does It Mean to Be a Girl? Teachers’ Representations of Gender in Supplementary Reading Materials for South African Schools." Journal of Literacy Research 48, no. 4 (December 2016): 394–422. http://dx.doi.org/10.1177/1086296x16683474.

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Education reform, including methods to create greater gender equality, is an ongoing process in post-Apartheid South Africa. Using an African feminism theoretical framework and a critical content analysis approach, we examined the representation of female characters in a subset of supplementary reading titles created under an international development project. Through constant comparison of prepositions in the books, our findings indicated that the authors of these books (South African teachers) depicted females in complex, multifaceted, and, at times, contradictory roles. These panoramic roles created by the authors appeared to be situated in the very practical and lived experiences of children in South Africa. This study has implications for curriculum development in international settings.

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de la Rey, Cheryl, and Amanda Kottler. "Societal Transformation: Gender, Feminism and Psychology in South Africa." Feminism & Psychology 9, no. 2 (May 1999): 119–26. http://dx.doi.org/10.1177/0959353599009002002.

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Lockett, Cecily. "Feminism(s) and writing in English in South Africa." Current Writing 2, no. 1 (January 1990): 1–21. http://dx.doi.org/10.1080/1013929x.1990.9677853.

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Ilias, M. H. "Beyond feminism and Islamism: gender and equality in North Africa." Africa Review 8, no. 1 (September 29, 2015): 73–75. http://dx.doi.org/10.1080/09744053.2015.1090665.

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Welborne, Bozena. "Beyond Feminism and Islamism. Gender and equality in North Africa." Journal of North African Studies 20, no. 5 (August 14, 2015): 892–94. http://dx.doi.org/10.1080/13629387.2015.1071757.

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Opongo, Elias O. "Gendering transitional justice processes in Africa: a feminist advocacy approach to truth commissions." Journal of the British Academy 9s2 (2021): 35–52. http://dx.doi.org/10.5871/jba/009s2.035.

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Highlighting the place and role of women in transitional justice processes draws attention to two main aspects: the need for a holistic approach to transitional justice processes, and paying attention to the sensitive nature of gender-based violence in the whole cycle of truth commissions from articulation of the mandate of the commission, composition of the commissioners, categorisation of crimes, to the writing and implementation of the final report. A feminist advocacy approach to transitional justice is framed under a critical feminist strategy that draws attention to diverse forms of human rights violations against women in situations of conflict; structures of exclusion of women�s concerns; the agency and presence of women in truth commission processes. Hence, discourse on gendering transitional justice processes has recently emerged, especially given that women have been targeted in conflict situations, giving rise to sexual and gender-based violence, and indiscriminate killing of women despite their non-combatant role. This article discusses the extent of marginalisation of cases of women�s gross human rights violations in truth commission processes, while acknowledging positive attempts made so far, through critical feminism, to include women�s concerns in these processes.

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Okeke-Ihejirika, Philomina E., and Susan Franceschet. "Democratization and State Feminism: Gender Politics in Africa and Latin America." Development and Change 33, no. 3 (June 2002): 439–66. http://dx.doi.org/10.1111/1467-7660.00262.

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Rahayu, Mundi. "Women in Achebe’s Novel “Things Fall Apart”." Register Journal 3, no. 1 (July 1, 2016): 37. http://dx.doi.org/10.18326/rgt.v3i1.37-50.

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This paper explores the image of women in Chinua Achebe novel’s Things Fall Apart. As the prominent postcolonial writer, Achebe has a vivid expression describing the social cultural values of the Ibo community in Nigeria, Africa. Analysis of the novel is done through the perspective of postcolonial feminism. Postcolonial feminism finds the relation and intersection between Postcolonialism and feminism. This interplay is interesting to observe. The findings show that in traditional patriarchal culture as in the novel, women are portrayed happy, harmonious members of the community, even when they are repeatedly beaten and barren from any say in the communal decision-making process and constantly reviled in sayings and proverbs. However some other interesting findings are that the women also have big role in the belief system of the community, and in Achebe’s novel he made it an amusement, for example by punishing Okonkwo because of his beating to his wife in the sacred time. Keywords: Postcolonial Feminism; Traditional Patriarchal Culture; Community

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Tandiwe Myambo, Melissa. "The spatial politics of chick lit in Africa and Asia: sidestepping tradition and fem-washing global capitalism?" Feminist Theory 21, no. 1 (November 17, 2019): 111–29. http://dx.doi.org/10.1177/1464700119886224.

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This article provides a spatial analysis of the types of microspaces, or Cultural Time Zones (CTZs), that constitute the narrative universes of chick lit from South Africa, China and India. I argue that although these books take place in ‘developing’ countries, their ‘First World’ spatial politics, and thus their political impact and cultural commentary, are both enabled and constrained by the settings of their narrative thrust. In the CTZ of the five-star hotel, or the elite spa, the books’ protagonists exemplify a popular notion of choice/neoliberal feminism. What, then, do they say about the possibility of feminism for confronting patriarchal traditions in CTZs like the ‘local’ neighbourhood? The three books analysed – Angela Makholwa’s Black Widow Society, Wei Hui’s Shanghai Baby and Anita Jain’s Marrying Anita: A Quest for Love in the New India – are set in the globalising cities of Johannesburg, Shanghai and Delhi in putatively ‘developing’ countries; however, the books’ female protagonists tend to inhabit a series of ‘global’, ‘First World’ CTZs, like the high-end shopping mall, the Western music-playing nightclub or the cappuccino-serving cafe. These CTZs are geographically distant from those of their Western chick lit counterparts, yet nonetheless not very far away if measured in cultural kilometres. The neoliberal, so-called feminist ‘choices’ available to these protagonists would not be possible in geographically proximate but culturally distant, ‘traditional’ CTZs. The key question this article asks is whether these narratives’ spatial settings, confined as they are to upper middle-class, ‘global’, ‘modern’ CTZs, produce a form of spatial politics that fem-washes global capitalism while failing to confront patriarchal and traditional structures which dominate in more ‘local’, ‘traditional’ CTZs.

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SAIDIN, MOHD IRWAN SYAZLI, and NUR AMIRA ALFITRI. "‘State Feminism' dan Perjuangan Wanita di Tunisia Pasca Arab Spring 2011." International Journal of Islamic Thought 12, no. 1 (December 1, 2020): 54–64. http://dx.doi.org/10.24035/ijit.18.2020.181.

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Over the last decade, the Arab Spring phenomenon in the Middle East and North Africa has brought significant transformation towards Tunisia’s political landscape. During the 14 days of street protest, Tunisian women have played critical roles in assisting their male counterparts in securing the ultime goal of the revolution – regime change. This article argues that after the 2011 revolution, the new Tunisian government has gradually adopted the principal idea of state feminism, which emphasizes on the role of ruling government via affirmative action in supporting the agenda of women’s rights. In so doing, this article examines the connection between state feminism and the plight of women’s struggles in Tunisia after the 2011 revolution and, looks into the impact of top down polices, and government approaches towards improving the status of women. This article concludes that women in the post revolutionary era have experienced a new trajectory in political and social freedom,the country has recorded a spike increase in the number of active female lawmakers, government executives, politicians, electoral candidates and the emergence of human right groups, gender activists and feminist movements. All these ‘women’s actors’ have directly involved in the process of drafting the new Tunisian constitution, which resulted in the acknowlegdement of women’s rights protection via article 46 in 2014 and the Nobel Peace Price Award in 2015.

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Landman, Christina. "Responses to 'The piety of Afrikaans women'." Religion and Theology 2, no. 3 (1995): 334–42. http://dx.doi.org/10.1163/157430195x00249.

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AbstractThe book The piety of Afrikaans women is placed in the context of the methodological discussion on religion feminism, that is religion feminism as it was discussed in Western Europe in the early 1990s. It is argued that in South Africa the book was not read against this background but as an onslaught on Afrikanerdom and as a liberal effort to alienate metaphysics from spirituality. Three reactions for and against the contents of the book are discussed. The first refers to local nationalism, the second to the political agenda of women's spirituality and the third to the relationship between spirituality and historical criticism.

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Karik-Namiji, Olubukola. "Feminism and Intra-Gender Relations in Africa: A Theoretical and Conceptual Framework." AFRREV LALIGENS: An International Journal of Language, Literature and Gender Studies 5, no. 1 (February 9, 2016): 13. http://dx.doi.org/10.4314/laligens.v5i1.2.

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du Plessis, Gretchen Erika. "Gendered human (in) security in South Africa: what can ubuntu feminism offer?" Acta Academica 51, no. 2 (December 17, 2019): 41–63. http://dx.doi.org/10.18820/24150479/aa51i2.3.

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Heugh, Kathleen. "Discourses from without, discourses from within: women, feminism and voice in Africa." Current Issues in Language Planning 12, no. 1 (February 2011): 89–104. http://dx.doi.org/10.1080/14664208.2010.543455.

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Adeleke, E. B. "From Sidi to Ene." Matatu 49, no. 1 (2017): 1–14. http://dx.doi.org/10.1163/18757421-04901001.

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To say that African women have come a long way is to state the obvious. In economic, spiritual, political, and educational terms, African women have made significant contributions to Africa’s development. In literature generally, but especially in drama, the phases of the African woman are easily traceable. The maxim used to be ‘the place of a woman is in the kitchen’ or ‘women are to be seen and not heard’. Accordingly, African women were depicted in early modern African plays as docile, submissive, cooperative, and obedient. However, contemporary African drama shows that African women can no longer be tagged in this way. Therefore, in this essay, exploring various shades of feminism, we trace the evolutionary phases of African women from Wole Soyinka’s Sidi in The Lion and the Jewel to Tracy Utoh-Ezeajugh’s Ene in Our Wives Have Gone Mad Again, to show that African women have developed from the docile to the rebellious and even ruthless. We shall draw our illustrations from plays across Africa.

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Bamidele, Dele, and Blessing Abuh. "The Predicament of Women in a Postmodern World." Matatu 49, no. 1 (2017): 182–200. http://dx.doi.org/10.1163/18757421-04901010.

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Feminism has no unanimous acceptance in Africa, so women who are associated with it are regarded as deviants or radicals who have chosen to kick against the norms and traditions of traditional Africa. This study explores the plight of suppression and exploitation experienced by women and also revealed the dangerous and difficult situations that often reduce women to mental wrecks. Njabulo Ndebele’s The Cry of Winnie Mandela is the focus of this essay, as the novel accounts for the entrapment and subjugation of women caused by traditional laws and customs, as well as their determined effort to survive in a patriarchal culture. Njabulo examined the lives of five South African women in post-apartheid South Africa, who had to wait indefinitely for their absent husbands. This essay attempts to create awareness of the need for societal reforms in order to improve the lot of women in patriarchal societies and encourage cooperation between women in order to stand up to the challenges of life and assert their individual worth and value, as espoused in the novel. This study concludes that the subjugation of women by patriarchal societies is to the detriment of the family and society at large. Thus, there is a need to re-evaluate and redefine gender roles in African societies in order to establish mutual understanding and relationships between the genders.

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Thurman, Christopher. "Oprah, the Leavisite: A Caveat for Feminism and Women's Studies in South Africa." African Studies 67, no. 1 (April 2008): 101–20. http://dx.doi.org/10.1080/00020180801943164.

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Chisale, Sinenhlanhla Sithulisiwe, and Deirdre Cassandra Byrne. "Feminism at the margins: the case of the virginity bursaries in South Africa." African Identities 16, no. 4 (March 13, 2018): 371–82. http://dx.doi.org/10.1080/14725843.2018.1439729.

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Moghadam, Valentine M. "Feminism, legal reform and women's empowerment in the Middle East and North Africa." International Social Science Journal 59, no. 191 (March 2008): 9–16. http://dx.doi.org/10.1111/j.1468-2451.2009.00673.x.

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