The coining of the term feminism (‘feminisme’) is credited to a French philosopher, Charles Fourier. Feminism may be a Western concept, but that should not necessarily mean it has no place in Black African culture. There may have been many manifestations of Feminism across the various waves and movements. However, at its core, the basic belief underlying Feminism is the equality of men and women (self-identified or cisgender). This encompasses social, political and economic equality.
In this post, I’m not going to go into the details of the nature of gender identities. I will also not discuss the first three waves and various manifestations of Feminism in detail. There are also nuances in how different cultures within the African continent see Feminism. However, I will not elaborate on these differences further. I am speaking from my perspective as a British-born Nigerian. I am speaking as someone who has directly heard people say that “Feminism is un-African” or that “Feminism is a bad thing”.
The struggle of identifying with Feminism as an African
I think even those Africans who believe in equal rights might struggle to identify with Feminism as a movement. There are several reasons for this:
- They may view Feminism as a dirty word and view the movement as being very radical. For example, some believe that Feminism is a movement that encourages women to hate men. This is so far from the truth. Feminism does not endorse misandry any more than it endorses misogyny.
- They may find that all their discussions of Feminism based on who should pay on a date. I have my own views on this, but to reduce a discussion on Feminism to dating etiquette is absurd.
- They may see Feminism as small in comparison to some basic issues that some countries still face. I don’t deny that the development of infrastructure is a big issue, amongst others. However, the rights of women also deserve attention and are equally important on the civic agenda.
- They may see Feminism as a movement for white women and one that is exclusionary to black women. Given the history of various feminist movements, this is not surprising, but I advocate for intersectional Feminism. Intersectional Feminism understands that the overlapping identities of women have an impact on how women experience oppression and discrimination. These overlapping identities include race, ethnicity, class, sexual orientation, disability status and others.
Nevertheless, even if Africans see Feminism as un-African, I am of the belief that it is very much needed. Patriarchy is the dominant social system across Africa (in general). It is a system in which men hold primary power, moral authorities, social privileges and greater control of property. In some countries, such as Nigeria, criminal laws still legalise domestic abuse and marital rape. There are some African countries where females are the heads of state and which have further progressed civil rights. Even so, these countries are no closer to living in a post-feminist world, just as the US is no closer to being a post-racial country, even after having had a Black President.
My Feminist Igbo roots
In addition, the idea that Feminism is un-African ignores the contributions of some of our foremothers in African history. Efforts to further the position of women in society, synonymous with Feminism, have existed for centuries. It is not something that was entirely “brought by the white man” during colonialism.
I will use my native Igboland as a case study for this. I am not claiming that the Igbo culture is Feminist, because there are still perpetuated and gendered inequalities. Rather, that there is evidence of the value placed amongst women or women’s equality in Igbo history.
In pre-colonial times, women were able to exercise direct political power (even though this was less than men) through all-female organisations. There were also both female and male arms of government. The female government had two arms: otu umuada and otu inyomdi. The otu umuada included all women in the community, representing all women. The otu inyomdi consisted of the wives of the village, protecting their own interests. British colonial rule abolished all forms of female government. As women had no political power under colonial rule, they had to use collective action to communicate.
An example
In 1929, there was the Igbo Women’s War, also sometimes known as the Aba Women’s Riots. This originated from opposition by market women to unfair taxation and indirect rule by the British colonial authorities. Initially, direct taxation had been introduced on men without major pushback in 1928. Later on, a new Captain wanted to extend taxation to women.
Approximately 10,000 women, from Igbo and other ethnic groups, travelled to the town of Oloko to protest against the Warrant Chiefs. The Warrant Chiefs were local men selected by the British to act as local representatives of the British administration. This was a form of indirect rule. The main protest was sparked by a dispute between a woman, Nwanyeruwa, and a representative of the Warrant Chief, Emereuwa. Emereuwa had tried to include Nwanyeruwa in the census which would have preceded taxation. The main form of protest the women used was “sitting”. This consists of convening in a man’s home or workplace and causing inconvenience. The women left their protest with a written declaration that they would not be taxed. The presiding Warrant Chief was also arrested.
Even though equality for women has not yet been achieved, there is a history of women fighting for their rights in Africa. And this is just one example.
Modern-day Feminism in Africa
There has definitely been a recognition of increasing collective action amongst young people in African nations. Taking Nigeria as an example, Odunayo Eweniyi and Damilolo Odufuwa, amongst 11 other women, founded the Feminist Coalition in July 2020:
We have a vision for a Nigeria where equality for all people is a reality in our laws and everyday lives.
Feminist Coalition
This vision covers three key pillars: women’s rights and safety, financial equality and representation in public office. Feminist Coalition became increasingly recognised over their support for the #EndSARS protests. Social media was key for them to raise funds to support over 154 protests, pay medical bills of injured protestors and mobilise lawyers to provide legal aids to arrested protestors. By October 22nd, they raised 150m Naira (approx. £260k). From the start, Feminist Coalition have remained accountable and transparent with every single Naira that they have spent.
Regardless of how acceptable the word ‘Feminism’ is in Nigerian society, there is a clear need and desire to pursue Feminism amongst young people. The Feminist Coalition have said that they have “sanitised the word Feminism for Nigerians”:
2020 was the year the word feminist was on the front pages of mainstream Nigerian newspapers and it wasn’t an insult.”
Kiki Mordi (founding member of Feminist Coalition)
Is Feminism really un-African?
I’ve always been happy to call myself a Feminist and I don’t believe this is in any way radical. Instead being a Feminist is necessary for society to progress, regardless of geographical location. I believe in and will advocate for equality for all women. Even if Feminism is just an imported idea from the West, that is not an excuse for young people on the Continent to not adopt it.
Culture does not make people. People make culture. If it is true that the full humanity of women is not our culture, then we can and must make it our culture.
Chimamanda Ngozi Adichie
We should be wary of promoting representations of Feminism that are exclusionary. But at its most stripped-down version, Feminism is for everyone. So can we please stop debating about whether Feminism is for us or not. Instead, let’s start making moves to further both the rights and reality of women across the African continent.
So… my dear Uncle, I’m not a raging or radical black feminist. I’m just a Feminist, and you should be one too.