Phallocentricism, female penile choices, and the use of sex toys in Ghana

Abstract

Although the penis forms an important aspect of sexual practices, we know little about how women and men construct the penis in relation to sex and gender in Africa. In this exploratory study from urban Ghana with 34 interviewees, I argue that the changing notions of sex and the penis, in terms of the form they take and in terms of ownership, offer women and men the space to negotiate sexual scripts and to highlight women’s penile preferences. The findings show that while women and men emphasize a biological representation of the penis (due to cultural and religious values), there are nuanced narratives that also acknowledge the social and symbolic importance of the penis to include self-sexual gratification and the use of sex toys. The study contests notions that project female vulnerability vis-a-vis male dominance in matters of sex and that project female sexual choices in Africa.

He looks so cute: The discourse of heterosexual relationship initiation by female youth in Nigeria

“…This corroborates the claim by Fiaveh et al. (2015) who maintain that women like men with strength, stature and figure, and who are able to satisfy them sexually. This highlights the fact that while the act of initiating relationships by these young women is seen as transgressive of gender roles, the participants are playing by patriarchal gender norms because their preferences are in pursuit of men who fit into patriarchal notions of ideal masculinity.…”

“…Gender stereotypes are inherently political; they can be used as tools for manipulating power relations between men and women. They are naturalised within society through a process of socialization, reproduction and maintenance (Edwards, 2015). A set of identity traits and styles underpins this gender difference which privileges inequality.…”

Masculinity, Male Sexual Virility, and Use of Aphrodisiacs in Ghana

“…The marketing of herbal bitters, both licensed and unlicensed, patronizes male sexuality and polices both women and men in the “performance” of hegemonic masculine ideals. This is demonstrated by a man’s ability to humble a woman through sexual intercourse, supporting the view that masculinity, as generally perceived in Ghanaian culture, is associated with male potency and virility (e.g., Adomako Ampofo, Okyerefo, & Pervarah, 2009; Fiaveh, 2019a; Fiaveh, Izugbara, et al, 2015; Fiaveh & Okyerefo, 2019; Fiaveh, Okyerefo, & Fayorsey, 2015).…”

“…Metaphors in Akan ɔnyɛ barima (he’s not a real man), ne ho nni hɔ or ne ho nsɔri or adeɛ no ntum ngyina so (he cannot have an erection), ɔntumi mmɔ adwuma no yie (he cannot “perform” well), and mele ηutsu me o in Ewe (meaning he is not a man, an expression also used to express impotence) are some of the symbolic expressions that inform lack of sexual “performance” by way of erection or ability to sustain it. Indeed, the expressions such as madi no, woadi no, wadi no, ɔredi no, mɛdi no, meredi no, wɔadi no and me mɔe, me mɔ ge , and mɔ nyɔnu (Ewegbe) all denoting a man having “penetrative” sex (“fucking”) 2 with a woman using his penis are all examples of expressions associating masculinity with sexual “performance”/“performativity” (Fiaveh, 2019a).…”

“…), men encounter social and sexual risks such as priapism. Indeed, sexual “performance” as an expectation of masculinity (Fiaveh, 2019a) can harm men’s sexuality including the risk of producing intimate partner violence (IPV). Hegemonic masculine practices are not only the power of men over women but also the power of women to “police” the successful execution of manhood.…”