M is for Maya Angelou

ImageWho stared down Jim Crow and shone across oceans piercing hearts with shards of light. Unfettered and luminescent in a world darkened by the fallacies of hatred. Who cradled the shattered dreams of brown girls and boys in graceful arms and bottomless heart. Who lived to protect and extol the wonders of the worlds and words obliterated from history. The caged bird sings forever in my heart. ❤ 

Amina Mama – some resources

The following resources are available online:

1. Mama, A. & Salo, E. Talking about Feminism in Africa

http://www.wworld.org/programs/regions/africa/amina_mama.htm

2. Where we must stand: African women in an age of war

http://www.opendemocracy.net/5050/amina-mama/where-we-must-stand-african-women-in-age-of-war

3. Amina Mama on Gender, religion and militarism

http://www.africanfeministforum.com/video-prof-amina-mama-on-gender-religion-and-militarism/

4. What does it mean to do feminist research in Africa

http://www.palgrave-journals.com/fr/conf-proceedings/n1s/full/fr201122a.html

 

 

A is for Amina Mama : 4 Lessons we can learn from her

amina-mama

Born in Kaduni, Nigeria in 1958 Professor Mama co-founded the African Gender Institute which ran one of South Africa’s foremost gender studies academic programs. At AGI she oversaw the establishment of the journal Feminist Africa. You can access, read and download ALL this insightful content here> http://agi.ac.za/journals Topics from e-politics, peace-building, livelihoods as well as sexual and reproductive rights are covered by authors who span the continent and Diaspora.

What can we learn from Prof. Mama?

1. Feminism is the politics of love

My early life, like most peoples’, was not consciously political and I did not grow up identifying as either ‘African’ or as ‘feminist’. However, I was made aware that I did not behave the way I was expected to as a young girl growing up in one of Nigeria’s northern states. I studied too much, played too hard, and was much more assertive and confident than most of my peers. I also had different ambitions, nurtured by the kind of family I grew up in.

A sense of justice cannot be taught or forced onto people, it is innate but it can either be destroyed or nurtured depending on the room we give our children to BE. Imagine how many Aminas are born daily but their ambitions are not validated?

2. Women and men need to fight militarism TOGETHER

War and the male domination of political and economic arenas are inseparable. The kidnapping of 234 school girls by Boko Haram is but one of the many instances that remind us how women and girls serve as collateral in these senseless wars and how violence is used to uphold systems that despise the diversity that makes our world so beautiful. 

Open conflict is only the surface eruption of much deeper-seated contradictions, vivid ulcers on the skin of an unhealthy body politic governed by a militarist mindset. The roots of these eruptions include complicated webs of economic, cultural and political malaise. Militarism is not just about men with guns, or wars, or the blistering legacies of the past. It lays out a future ordained by economic decisions that neglect social development and justice, and perpetuate the stark stratifications and gendered inequalities that militarism at once relies on and perpetuates..

African women and men need to stand side by side if we are to seen an end to the injustices we live with daily. This means acknowledging how militarism harms and imagining more constructive means of putting forward our ideas.

3. Own your femininity 

Women are weavers, we are very good and building links and making connections.

Women are socialized to be home-makers and social beings. This has often been used as a justification to exclude women from leadership positions as well as from the arenas of politics and the economy. However, the traits that are often laughed off as effeminate; being emotional, expressive etc contribute to the problem solving capabilities women have and our reserve of skills.

4. The persecution of women didn’t stop with the Crusades

Myths are often used to justify the subjugation of women, especially the opinionated  and talented ones. The witch is an archetype that is often used to marginalize women who don’t conform to social expectations. Professor Mama has co-produced The Witches of Gambaga which looks into the lives of women marginalized by myth. Please see the trailer here: http://www.witchesofgambaga.com/trailer/

‘For Bessie Head’ by Ama Ata Aidoo

A is for Ama Ata Aidoo, Ghanaian poet. Her other major works include hanaian professor, author, playwright and poet. Her major works include Anowa (1970) which is attached, No Sweetness Here (1970), Our Sister’s Killjoy (1977), and Reflections from a Black-Eyed Squint (1977

Kinna Reads

The following was written by Ama Ata Aidoo in 1988.

For Bessie Head

To begin with
there’s the small problem of address:

calling you
by the only name some of us
knew you by,

hailing you by titles
you could not possibly
have cared for,

referring you to
strange and clouded
origins that eat into
our past our pain
like prize-winning cassava tubers in
abandoned harvest fields…

Some of us never ever met you.

And who would believe
that but those who know
the tragedies of our land
where
non-meetings,
visions unopening and other such
abortions are
every day reality?

To continue a
confession of sorts,

‘Miss Head’ will just not do
‘Bessie’ too familiar
Bessie Head,

your face swims into focus
through soft clouds of
cigarette smoke and from behind the
much much harder barriers erected by some
quite unbelievable
20th. century philosophy,

saying more of
your strength
than…

View original post 222 more words

Lessons in race and African feminism – Sunday Independent | IOL.co.za

The idea to start the African Feminist Encyclopedia came about after Prof. Elaine Salo wrote this piece, published by the Sunday Independent. She wrote in response to a disgusting and incredibly denigrating article written by then University of Pretoria philosophy lecturer Louise Mabille who wrote a paper entitled “The puzzling feminist betrayal”, Mabille argues that feminists should be grateful for the arrival of Western (read white) civilisation, European feminism and Christianity of the Calvinist variety.”

See the article below:

Comment on this story


IOL SI Elaine Salo08ETCH

Independent Newspapers.

Elaine Salo.

“I say!” murmured Horton. “I’ve never heard tell

Of a small speck of dust that is able to yell.

So you know what I think?…Why, I think that there must

Be someone on top of that small speck of dust!

Some sort of a creature of very small size, too small to be seen by an elephant’s eyes…

“…some poor little person who’s shaking with fear

That she’ll get hurt by the blacks! She has no thought to steer!

I’ll just have to educate her and set her straight…. Because, after all,

A person’s a person, no matter how small.”

 With apologies to Dr Seuss and Horton Hears a Who

The most striking aspect of the race furore that erupted about Dr Louise Mabille’s article, posted on the website Praag, was not so much the extent of her racism but the muted nature of the storm and the time it took for many of us to read and comprehend the original article she had posted on the right-wing Afrikaans website.

The time lag, and the limited extent of Mabille’s engagement with feminisms, are reminiscent of the small world of the Whos, which Horton the elephant becomes aware of only when he “heard a very small noise”.

The noises Mabille makes would have gone unnoticed, just like the Whos’, except we should be concerned that her woeful scholarly parochialism, paraded with such arrogant aplomb, is the work of an intellectual with a doctorate in political philosophy who claims to be a feminist.

More worrying is that she taught humanities students in a university setting until her recent resignation.

The intellectual paucity of her argument is surreal given the expectation that she would, like any reasonable scholar, keep abreast of developments in her field.

Mabille is not alone – the intellectual underdevelopment displayed here is so disappointingly commonplace and reflects exposure to a narrow genealogy of scholarly traditions.

In a paper entitled “The puzzling feminist betrayal”, Mabille argues that feminists should be grateful for the arrival of Western (read white) civilisation, European feminism and Christianity of the Calvinist variety.

Feminists should know, she continues, that women’s rights originated in European contexts where the gallantry of knights was commonplace, because these men respected women.

European Christian Calvinist intellectual traditions provide us with freedoms from the excesses of African polygamists, and African cultures where baby rape is normal, as well as freedom from misogynistic Muslims.

The Calvinist Afrikaner tradition even allowed women to own property!

She is left confused that contemporary feminists would throw their lot in with the left, the Third World, criminals and Muslims, when the Afrikaner, Calvinist and white traditions have provided women with so many freedoms.

The spuriousness of the argument presented in Mabille’s article and the paucity of intellectual sources informs the racism expressed here.

The scholarly sources sparsely cited here are marshalled in ramshackle logic that stacks up tropes of whiteness recursively without any effort to explain the relationship between them.

My concern is that Mabille presents a number of tropes for whiteness and for white fears that she knows will resonate profoundly with a sizeable homogeneous audience.

Mabille’s arguments resonate powerfully with the hoary old South African fears about the rooi gevaar (the communists), ongelowiges (unbelievers) and the swart gevaar (the black danger). It seems that like Horton and the Whos, Mabille lives in a parallel temporal universe unrelated to my own, despite our physical proximity, located as we were on the same floor, separated by three offices.

The feminist tradition I was introduced to drew on the works of European feminists such as Simone De Beauvoir, Emma Goldman, Alexandra Kollontai, Virginia Wolfe and contemporary North American Cynthia Enloe, Catherine McKinnon and Mary Daly. None of these women, however, engaged with race or the intersectional identities of women of colour.

African-American feminists such as Sojourner Truth, Audre Lorde, bell hooks and Elizabeth Spelman resonated more profoundly with my own experiences as they insisted upon the recognition of racism in shaping black femininities and black women’s struggles.

However, it was both personal experience in the anti-apartheid women’s struggle and through reading South African women such as Olive Schreiner, Charlotte Maxeke, Fatima Meer, Emma Mashinini, Jacky Cock, Isobel Hofmeyer, Jenny Schreiner, Phyllis Ntantala, Ellen Kuzwayo, Zoe Wicomb and more recently, Mmatshilo Motsei, that I knew I had come home.

I was enriched by the doyennes of a homegrown South African feminist tradition that takes account of women’s race, social statuses, geographies, sexualities and personal histories.

In the anti-apartheid women’s struggle I was inspired by the pragmatic maternal feminism of women such as Albertina Sisulu, the women in the Black Sash and the more radical activist feminist tradition of Elizabeth van der Westhuizen and Emma Mashinini in the educational sector and trade union tradition. I continue to draw inspiration from a veritable continent of African feminist thinkers living and writing on a continent that many South African scholars located exclusively within the Eurocentric tradition barely know of, or whom they often dismiss. They are poorer for imagining this intellectual tradition as being so shallow as to dismiss it or so primitive and backward that it had no history before the arrival of the Europeans.

The canon of African male intellectuals in the social sciences such as Franz Fanon, Amilcar Cabral, Samir Amin, Archie Mafeje, Ben Magubane, Paulin Hontoundji, Thandika Mkandiwire, Mahmoud Mamdani, Ebrima Sall, Adebayo Olukushi and Paul Zaleza would barely get a mention in many curricula, while African feminists would receive the merest whisper.

Those scholars who ignore these intellectual traditions from the continent are deserving of pity because they deny themselves the joy of discovering other humanistic traditions. The scary part is that they are let loose to teach young people.

The quality of the Mabille article presents an excellent case why humanities students must gain access to other intellectual traditions in South African universities. This can be accomplished only through the promotion of multilingualism, and curriculum transformation which emphasises the multi-sited diverse character of humanist traditions beyond an exclusive Eurocentric focus.

The ongoing debate that looms large is what type of humanities curriculum we want for our students so that they are able to understand the histories of diverse intellectual traditions, and become acquainted with the history of African intellectual thought in the humanities.

Our students need to be introduced to these diverse traditions if they are to resolve seemingly intractable problems such as unequal development and inequality; social conflict and weak states; environmental degradation; climate change; the material effects of hate speech; and so on.

They need to know about the contribution of civilisations in the south to human development and belief systems, the meanings of environment and ecology in society, the tolerance of difference and the importance of the social contract.

Louise Mabille’s impoverished view on the world and on feminists is the sad consequence of our Humanities curricula’s failure to diversify and introduce students to the wealth of intellectual traditions available beyond the European canon.

In the meantime, in the interest of public education on African feminist intellectual traditions, here is an introductory ABC on African feminisms beyond South Africa:

A is for Ama Ata Aidoo, Amina Mama, Ayesha Imam, Akosua Ampofu

B is for Bessie Head, Bolanle Awe, Bisi Fayemi

C is for Charmaine Pereira, Calyxthe Beyela, Cynthia Mugo, Chimananda Ngozi Adichie

D is for Dzodzi Tsikata, Doria Shafik

E is for Eleanor Sisulu, Embet Mulugeta

F is for Fatima Mernissi, Filomena Steady, Flora Makwa, Fenella Mukungara

G is for Gertrude Fester (based in Rwanda)

H is for Huda Sharawi, Hamza, Amal

I is for Isabel Casimiro, Ibitola Tolu Pierce

J is for Josephine Akhire, Jessica Horn, Jessie Kabwila Kapasula

K is for Khaxas, Elizabeth

L is for Liz Frank

M is for Molara Ogundipe, Margaret Munalula, Mariama Ba, Marjorie Mbilinyi

N is for Nawal el Sadaawi, Nabuwiyya Musa, Nobantu Ratsebotsa

O is for Obioma Nnaemeka, Onalenna Selolwane, Oyeronke Oyewumi

P is for Pat McFadden

R is for Rudo Gaidzanwa, Ruth Meena, Ruth Ochieng

S is for Sheila Bunwaree, Shailja Patel, Sylvia Tamale, Sara Longwe, Sandra Manuel

T is for Tsitsi Dangarembga, Therese Cruz e Silva, Takiywaa Manuh

U is for Unity Dow

V is for Veronica de Klerk

W is for Wangaari Mathaai, Winnie Binyanyima

Y is for Yvonne Vera, Yasmina Faull

Z is for Zenebeworke Tadesse, Zo Rriandriamaro, Zubeida Tumbo Masabo.

– Salo is the director of the Institute for Women’s and Gender Studies at the University of Pretoria.

Lessons in race and African feminism – Sunday Independent | IOL.co.za.

What is Ufeministi?

Ufeministi means feminism in Kiswahili. A Bantu language, Swahili inflections are found in many tongues South of the Sahara. This blog takes its name from the Swahili translation. Nadharia ya ufeministi means feminist theory is Kiswahili, this platform (an extension of the African Feminist Encyclopedia https://www.facebook.com/groups/542572595796023/?ref=br_tf ) seeks to explore and hopefully expand this body of work inspired by unlikely sources.