i am not an historian; but i did read about the jews who fled the inquisition, remained jews, and settled on the coast of what is the petit cote of senegal. they've long since been assimilated, but in the 16th century, when the inquisition went after them, they were protected by the local kingdoms. pretty cool, huh?
i am ultrasceptical that there were enough of them to have influenced anybody.
the same goes with the other trade you are evoking along that coast. i think it built up, eventually, slowly, and that the coastal towns that ultimately formed trading associations began to develop new social orgnizations/forms, in which one could imagine gender roles undergoing some changes.
i have trouble imagining that spreading to the interior for some time.
i totally agree with you that precolonial africa was not "pristine," that is, untouched by contacts with traders from the north, or even east-west. but traders had to become significant enough, powerful enough, to have an impact.
well, that happened with muslim traders from the north since that's how islam, mostly, came into west and central africa. but that was not europeans. and it took hundreds of years
i don't know why you like that wife of bath so much, man!!!!
frankly, i really think you are grasping for straws by hoping to see chaucer play into this.
why not madame bovary???? (just kidding, let's go for madame de pompadour)
so, i guess the real question is under what conditions will encounters result in change? the european encounter had its greatest impact starting with the coastal trade when it became significant, which had to be the 17th century; but it was coastal. there were metis communities; but did they have any impact on the interior? even under colonialism, where there was conquest and occupation of the interior, much was untouched in terms of encounter, and gender roles must not have been impacted. you need some kind of model to explain how and why encounter results in change.
here is one of my favorite examples: language.
why do they speak french in france?? the majority of the people were of germanic extraction. it wasn't until maybe the 5th century that latin, as the language of the elite, church classes, began to have an impact on the common language.
so, i suppose, the parallel in africa might be in places where pidgin became significant enough that people began speaking it, trading in it, extending it to the interior, where we can speak of an encounter starting to have an influence. is that feasible? can language serve as some kind of template for the transmission of social values, and when it becomes dominant, it affects the society and culture.
what is your model for encounter actually effecting change (i do mean effecting here, not just affecting)
ken
On 10/30/13 6:16 AM, Shola Adenekan wrote:
Good point, Chambi! Toby's research, although focused on the trans-Atlantic aspect of Africa-Europe encounter, is also largely about the Sahara-Sahel trade route. What Toby couldn't develop, due to his research focus, are the sexual dynamics that emanated from this encounter.
Perhaps, that is a project for some of us to undertake!
--
On 30 October 2013 10:20, Chambi Chachage <chambi78@yahoo.com> wrote:
Shola, I am glad you have brought Toby Green's book into this conversation. I noticed your name in the acknowledgement. What I don't understand is why this (pre)encounter with Euro-America is Atlantic-based. I thought there was another route, probably an earlier one, between West(ern) Africa and Europe via the Sahara and the Mediterranean Sea - stretching all the way to the Anatolians and Venetians. Surely it also had its sexuality dynamics. Don't you think so?
From: Shola Adenekan <sholaadenekan@gmail.com>
To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Sent: Wednesday, October 30, 2013 4:27 AM
Subject: Re: USA Africa Dialogue Series - RE: On African Feminism
SholaOn the other hand, how did the thinking as espoused by the fictional male characters in texts such as The Canterbury Tales influence Europe's conception of gender and sexuality, and how did these ideas, in turn, filter through to Africa, especially via the colonial project?What I'm trying to point out here is that I'm interested in how this aspect of history impact on the gender and sexuality. Or perhaps, it didn't! But we must not close our minds to this possibility.As a matter of fact, Toby's visit to the National Archives in Lisbon, revealed that rich West African merchants often provide their European counterparts with African prostitutes.Now with regard to history, I think we need to start rethinking the history of encounter between privileged African men and privileged Europeans in order to grasp the fuller picture. There is a history of cooperation between these two groups that date back to the 14th Century. In West Africa, for example, rich Jewish merchants, fled the Iberian Inquisition by emigrating from Europe to areas of Senegal, Guinea, Sierra Leone, Liberia, Gambia and Cape Verde. They were known as New Christians. (See Toby Green The Rise of the Transatlantic Slave Trade in Western Africa: 1300-1589. A book I actually indexed for Cambridge University Press). Toby aptly debunked this idea that West Africa was untouched by a history of European encounter prior to the Trans-Atlantic Slave Trade. There was a long history of cultural accommodation, says Toby. This he calls 'primary creolisation'. Please see - http://www.youtube.com/watch?v=l0t-e12pbI4Hello Ken,I agree with you; there were many forms of patriarchy and even matriarchy across many African societies prior to colonial rule. Now, one of the many dangers we need to avoid is this notion of a pristine pre-colonial Africa, where patriarchy didn't exist and everybody sang 'Kumbayah'. Remember Es'kia Mphahlele's famous attack on Negritude! (See http://thenewblackmagazine.com/view.aspx?index=1823)
--
On 29 October 2013 14:52, kenneth harrow <harrow@msu.edu> wrote:
hi shola
i don't quite understand your chronological markers.
in our english dept, we use early modernism to go back to the renaissance. chaucer comes before that. but he is close enough, i suppose. i think that the meaningful use of the term modernism in this context is the replacement of feudalism by an incipient form of capitalism that opens up the renaissance, eventually, to mercantalism. it came in europe, first in italy, around the 14-15th centuries, and about a century later in regions north of italy.
anyway, these are my reflections on this: this was a local, regional set of changes, and they didn't affect africa. although there were caravans across the desert, until da goma, europe didn't impact africa at all. and the caravans were arab, not european. even after da goma, europe didn't impact africa enough to have any effect on african societies till long after.
its impact didn't become serious until the trade, and conquest, began in earnest in the 19th century (except s african). europeans couldn't penetrate to the interior much because of all the factors we all know about: powerful african states, geography, diseases; and they didn't need to in order to carry out trade because of african intermediaries.
anyway i would have a hard time imagining europeans changing the shape of patriarchy in african societies before colonialism. and the "modernism" in question there is not the same "modernism" at stake when we use the term "early modernism." that's the confusion. i don't know why we began to use this latter term for cultural production, and trace it back to the renaissance, whereas the usage of modernism as the predecessor to postmodernism alludes to late 19th and early to mid 20th century. modernity as beginning with the enlightenment of the 17th-18th century? modernism as the literary and cultural style, late 19th-20th c.
i don't want to take europe's local chronological markers and imagine they has any relevance to african history that was marked by totally different circumstances.i never liked it when the terms Middle Ages were transplanted into africa, as though they had a universal meaning.
it also seems to me that there was such enormous variation in african societies that we would have to speak of many many forms of patriarchy, with some instances where women's roles and power were considerably greater than elsewhere. for understanding that we must turn to african feminists who have described in some detail the roles women played traditionally. the names we've seen before like nnaemeka, oyewumi, amadiume, etc, and for the history catherine coquery-vidrovitch, African Women: A Modern History.
what amadiume has shown, to a certain extent, is that even terms like women, and patriarchy, can't be translated directly and automatically from one culture to another.
when the translation becomes possible is when there is a shared language: when mariama ba talks about the New African Woman in her writing, that is under colonialism in the 1940s, and the language she uses is shared, as are the concepts. the same for nwapa. and with that impact, patriarchy in its various forms, especially in the city, began to undergo changes.
a great ur-text that represents that changes is Une vie de boy by oyono.
ken
On 10/29/13 5:48 AM, Shola Adenekan wrote:
Anyway, you don't have to respond. I'm just thinking aloud hereI'm also interested in the form in which patriarchy existed in Africa prior to colonialism, given the fact that Africa and Europe have been trading and working together long before colonialism. How did modernism support and redefine patriarchy?Hi Ken,I'm very interested in exploring how the notion of modernism helped to (re)define women and female sexuality. I want to use modernist texts such as Chaucer's Canterbury Tales for this project. Canterbury Tales is important to our understanding of the figure of the woman and to our understanding of a history of female sexuality, because as a piece of canonical (literary) text The Canterbury Tales has a strong connection to the emergency of Euro-modern idea on sexuality and how this concept spread and became the norm throughout the world. Euro-modernity began in the Middle Ages, and this is an era that writings such as The Canterbury Tales began to emerge. From the Middle Age to the colonial years, literature played an important role in furthering the agenda of Euro-modernity because it has consistently placed Europe at the centre of sexual discourses and The Wife of Bath represents the genesis of modernity's articulation of female sexuality.
--
On 27 October 2013 14:44, kenneth harrow <harrow@msu.edu> wrote:
thanks obi. my memory is not so good!
and of course i would strongly recommend your work as the balanced approach to feminism that we need. the many publications represent a very high degree of sophistication in the topic. for all, it is The Politics of (M)Othering: Womanhood, Identity, and Resistance, and Feminisms, Sisterhood, and Power: From Africa to the Diaspora. Obioma Nnaemeka is probably the preeminent voice in african feminism, having published extensively and organized international conferences on the topic (Women in Africa and the African Diaspora). she has brought those conferences to nigeria, as many here know. truly yeoman work in the field.
ken
On 10/27/13 9:16 AM, Nnaemeka, Obioma G wrote:
--Ken, Alice Walker's film is Warrior Marks.Take careObiObioma Nnaemeka, PhD
Chancellor's Distinguished ProfessorPresident, Association of African Women Scholars (AAWS)
Dept. of World Languages & Cultures Phone: (317) 278-2038
Cavanaugh Hall 543A 317-274-7611/0062 (messages)
Indiana University Fax: (317) 278-7375
425 University Boulevard E-mail: nnaemeka@iupui.edu
Indianapolis, IN 46202 USAFrom: usaafricadialogue@googlegroups.com [mailto:usaafricadialogue@googlegroups.com] On Behalf Of kenneth harrow
Sent: Sunday, October 27, 2013 9:07 AM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - RE: On African Feminismhi shola
there were different levels at which the colonial project of modernity redefined the african woman. on the broad ideological level i find spivak's pithy definition of colonialism's project spot on.she says, colonialism was white men saving brown women from brown men. she was referring specifically to sati, widow burning, in india. but any of the formulations of this sort where a "native" practice jarred the western norms would have been opposed. the most striking wouldnbe female genital cutting, female circumcision. the extension of western opposition to that practice, best encapsulated in the disturbingly arrogant tone of alice walker in her film Women Warriors, shows how colonial mentality has survived into this age of "postcolonialism." it is why the term postcolonialism troubles people, alongside the continuing economic order in which african economies remain far weaker than western ones.
for me the epitome of how western notions of modernity can be seen in So Long a Letter, but also in Nervous Conditions. They tend to be resisted more in Aidoo's work. But in almost any work you can think of, Emecheta's, Nwapa's, etc, there is the figure of the Modern African Woman, and she is in resistance to village patriarchy. She is inclining toward an ideal of a western educated woman,she might have been infatuated with her english teacher or french teacher when she was young, say in the 1930s or 1940s, she has been able to enter into the economic order in a position of some power, say in Changes by Aidoo. the location of conflict between her new aspirations, education, and job, comes with marriage, with pressures from her parents.think of Abeni by Kelani, for instance.
that is a paradigm which is often framed around the notion that this concept of modernity is western.
well, is it? what does that mean? do we have to go back a century or more to decide if a concept is indigenous or imported?
this is why i think we can't. there is no society on earth in which a major component of its technology has been imported. A wonderful book i read years ago on this topic, when i was teaching the european middle ages (believe it or not) was Lynn White's Medieval Technology and Social Change. even such basic elements as the stirrup and gunpowder, and basic changes in military technologies and agriculture, were imported. imported isn't the right word: they migrated, and the minute something like the heavy plow came to be understood, it was copied, and led to major changes in the social structures and productivity. the stirrup made cavalry dominant, and made the feudal lord possible. it probably was imported to europe.
there is a point where we would seem completely off-base to call something like the cell phone "western," yet the changes it has wrought have been enormous. even pius's wine tapper uses it!
i guess i would say that the time frame in which the imported becomes reterritorialized is much shorter than most people want to acknowledge because they feel threatened by the imposition of a new, foreign order. but that foreign might have been your mother, and you, the native born, speak with the local accent, while your mother might retain her accent until the end. and in the end, your name might cease to have been anthony, and become more and more kwame--or vice versa. or else, both, which is, of course, how i think of appiah nowadays.
ken
On 10/27/13 1:39 AM, Shola Adenekan wrote:Ken and Moses,What I took away from Oyewumi's work is the need for us to look at how the colonial modernity project helped to redefine the African woman in addition to the 'invention' of this figure. She wants us to think through what frames, what paradigms and what methods did this figure emerge, and how has it been sustained in literature and in contemporary discourses.
Perhaps, the book pushed the boundary a wee bit. But it helps us rethink our assumptions.
Now I must read Ken's Less Than One and double: A Feminist Reading of African Women's Writing.
Moses, with regard to 'decentring patriarchy' I'll recommend Keguro Macharia. An example is his essay for RAL - " How does a girl grow into a woman?": Girlhood in Ngugi wa Thiong'o's The River Between.On 26 October 2013 22:10, kenneth harrow <harrow@msu.edu> wrote:dear all
i wrote a book some time ago on feminism, african feminism, and african women's writing. i wrote against the current that has become very widespread, mainstreamed, that holds that western feminism is inapplicable to african feminism. instead, i took french feminism (irigaray, cixous, kristeva), judith butler, and even bhabha, to see if it were useful, possible, exciting to read their postmodernist or lacanian inflected rebellious strand of feminism with the likes of beyala, dangaremgba, aidoo, boni, tadjo, etc.
i used psychoanalytical criticism, postmodernist thought, etc.
you can put this down to my perversity, but when i read oyeyumi's work, and a few others in that direction, i was not convinced of its validity. perhaps most what i refused to accept was the notion that patriarchy was somehow not pertinent, perhaps because the understanding of patriarchy was configured along freudian or western lines.
of course we have revised freud, read him differently from before; we use in pschoanalysis or lacan whatever is useful, even when that usefulness is primarily in the form of resistance to lacan via that generation of french feminists.
my own conclusion is that the notion that there is a bright line between patriarchal forms in african and in the west is exaggerated, especially in cultures that have been formed by urbanized populations where there is no bright line between african and european.
there is a common language that we speak, not only in africa and the west, but throughout most of the world, in which the shape of the family, the power distributed by dominate figures at the family level are relevant to our underlying structures of thought on the social level as well; where rebellion against patriarchal domination had become the dominant theme in african literature and especially cinema by the 1970s.
i like what moses is saying; but at the same time, i also continue to believe that my contrarian claims above are still quite relevant to the african societies and cultures of today, to the works we encounter in literature and cinema.
the notion of difference and otherness that oyeyumi has posited is grounded in far too absolute a notion of difference, of african exceptionalism to the psychological conditions created by family relations and by the relation between psychological processes and society itself.
that said, it is equally mistaken to imagine that there is some universal model framed around european thought or social structures.
between these two absolutist positions there lies some human commonality, which i sought to analyze in looking at feminisms and african women's writings.
i was writing against the tide. (oh, for those wondering what i am talking about, my book was called Less Than One and Double, or, in french, Moins d'une et Double)
kenOn 10/26/13 2:56 PM, Moses Ebe Ochonu wrote:Any study on African feminism is welcome. However, intellectual expressions of African feminism, like all anti-hegemonic practices and ideas, run the epistemological risk of inadvertently reifying that which they position themselves against--African patriarchy. In other words, at what point does arguing for African feminism through its hegemonic Other become counterproductive, imputing into patriarchy powers that it never possessed or exercised? Perhaps this is already passe, but one way around this familiar problem is to deconstruct African (precolonial) patriarchy as a precondition for positing an African feminist epistemology.On Fri, Oct 25, 2013 at 8:49 PM, kwame zulu shabazz <kwameshabazz@gmail.com> wrote:Thank you. kzs
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--Regards,Shola Adenekan, PhD.Postdoctoral Researcher in African Literature
BIGSASBayreuth International Graduate School of African StudiesUniversity of BayreuthD-95440 BayreuthPhone: ++49-921-55 5108Fax: ++49-921-55 5102Web: http://www.bigsas.uni-bayreuth.dee-mail: olorunshola.adenekan@uni-bayreuth.deEditor/Publisher:The New Black Magazine - http://www.thenewblackmagazine.com--
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Postdoctoral Researcher in African LiteratureRegards,Shola Adenekan, PhD.
BIGSAS Bayreuth International Graduate School of African Studies University of Bayreuth D-95440 Bayreuth Phone: ++49-921-55 5108 Fax: ++49-921-55 5102 Web: http://www.bigsas.uni-bayreuth.de e-mail: olorunshola.adenekan@uni-bayreuth.deEditor/Publisher: The New Black Magazine - http://www.thenewblackmagazine.com
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Postdoctoral Researcher in African LiteratureRegards,Shola Adenekan, PhD.
BIGSAS Bayreuth International Graduate School of African Studies University of Bayreuth D-95440 Bayreuth Phone: ++49-921-55 5108 Fax: ++49-921-55 5102 Web: http://www.bigsas.uni-bayreuth.de e-mail: olorunshola.adenekan@uni-bayreuth.deEditor/Publisher: The New Black Magazine - http://www.thenewblackmagazine.com
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-- kenneth w. harrow faculty excellence advocate professor of english michigan state university department of english 619 red cedar road room C-614 wells hall east lansing, mi 48824 ph. 517 803 8839 harrow@msu.edu
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