Projecting masculinities or breaking sociolinguistic norms? The role of women’s representation in students’ profane language use

Abstract

This paper explores how students from University of Ghana’s Commonwealth Hall (the only all-male hall of residence) project diverse masculine identities through how they represent women in their use of profanity and other uncouth linguistic forms. Data were collected from recorded profane songs, observations from various case studies of the use of insults and profane expressions and interviews with users of these expressions. The data generally present a picture of sexual and verbal abuse as ‘ideal’ ways of showing male dominance and power over women. These abuses are valued by the students, even though they are not expected practices in Ghanaian society. The paper concludes that although some students claim they use this language ‘just for fun’, disguising it as harmless only makes it easy to explore obsessions without a sense of guilt. If not properly checked, such obsessions may find expression in how women are treated.

‘Next time stay in your war room and pray for your boys’ or return to your kitchen: Sexist discourses in Ghana’s 2019 National Science and Math Quiz

“…The representation of women as sex objects 11 is one of the recurring findings from gender studies (Chytkova and Kjeldgaard, 2011; Diabah, 2020; Fredrickson and Roberts, 1997; also see Wolin, 2003 for some reviews in the media). These studies show how women have often been represented as ‘sex objects for the gratification of the (straight) male gaze’ (Lazar, 2007: 157).…”

“…These studies show how women have often been represented as ‘sex objects for the gratification of the (straight) male gaze’ (Lazar, 2007: 157). In her study of how some male students of a Ghanaian university represent women in their profane songs, Diabah (2020: 12) for instance notes how women are reduced to mere sex objects. She notes that in response to why these male students focus on women in relation to sex, some of the students interviewed argued that sex is what women have to offer, and their attraction to women is sex-motivated.…”

“…This is interpreted as a sign of power. In other words, the stereotypical representation of men as sex-conscious (see Diabah, 2020; Diabah and Amfo, 2015) is considered here as a bait for the woman to exercise her ‘power’ in the bedroom. For instance, in their study of how women are represented in Akan proverbs, Diabah and Amfo (2015) note how some of the proverbs point to women’s power in sexual encounters.…”

Intersections of class, race and place

“…Keim showed how the girls used markers of (linguistic) style, including mixing of local varieties of Turkish and German, as well as coarse and competitive language, to express their resistance to gender norms imposed by their parents and to counter the marginalization they experienced when they first moved from their Turkish inner-city neighbourhood to their new grammar school in a different part of town. The implications of power in relation to place has, more recently, been on the forefront of studies on the geopolitics of language, gender and sexuality, and, in particular, on perspectives from the Global South (Milani and Lazar 2017;Diabah 2020;Singh 2021;see also IGALA 2021). Equally, intersectionality and queer theory have provided additional resources for researchers exploring the heterogeneity of language, gender and sexuality (see also Chen 2021;Milani 2021).…”

A Battle for Supremacy? Masculinities in Students’ Profane Language Use

“…These songs are either gospel songs substituted with profane lyrics ( Twɛspel ) or hiplife/highlife, that is, secular songs substituted with profane lyrics ( Twɛslife ). It is worthy of note that the stem twɛ in both words comes from the Akan word ɛtwɛ “vagina.” Although women are usually the central focus of their songs and other obscene language use, they also sing and talk about themselves and other males, which forms the focus of this article (how they represent women is discussed in Diabah, in press).…”