African Feminisms

Abstract

What does feminism mean and comprise in Africa? Is there a distinctly African variant, and if yes, what makes it so? These questions have been debated vigorously in the last 40 years by African women scholars who variously seek to defend and advance the broad project of feminism in Africa, if not always by this name. The chapter offers a critical review of the different theories and models of 'African feminisms' that have been put forward. While there is a consensus that African feminisms must be attuned and responsive to the conditions of African women's lives, a central point of contention concerns the nature and status therein of 'culture' and 'tradition,' and what some deem essential and irreducible African difference. The chapter argues against even weakly essentialist theoretical accounts of African feminisms, above all because these presume an authentic African female subject of concern, and thus exclude others who do not fit the mould. A view of Africa as the contextual rather than essential ground of African feminisms allows instead for the emergence of a feminist politics for all African women in their immense diversity.

From Black Lives Matter to EndSARS: Women’s Socio-Political Power and the Transnational Movement for Black Lives

“…An insight arising from Black and African feminist literature on women's political empowerment is a consideration of non-conventional ways of political engagement beyond explicit interactions with the state. These include-but are not limited to-organizing community protests through markets and various spaces of associational life; influencing the political decisions of male kin and friends; wearing of wax cloth or Ankara in support of political aspirants or political parties; mobilizing sociopolitical support through religious fellowships; evoking the supernatural with the aid of spiritual leaders in order to access power; hissing (to show opposition) or ululating (to show approval) at community meetings; employing naked protests to seek redress; rumor spreading, music, theatrical performance; and using social media as well as other media to creatively affect governance (Alozie 2020;Chuku 2009;Damodaran 2016;Diabate 2020;Dosekun 2019;Hirschmann 1991;Johnson 1982;Mikell 1997).…”