The social and cultural construction of gender realities in an Igbo society: Nnobi case study.

In this thesis, I examine the politics of sex and gender in the social and cultural systems of an Igbo community (Nnobi) at three historical periods. Even though sexual dualism was pervasive of indigenous institutions, the separation of the sexes was mediated by the flexible gender system of the traditional language and culture. Sex did not always correspond to gender, and women could, therefore, play roles usually monopolized by men, or be classified as 'males' in terms of power and authority over others. This was possible because such roles were not rigidly masculinized or feminized, and there was therefore no stigma attached to the breaking of gender rules. Furthermore, the presence of a matriarchal ideology embedded in a goddess-focused religion, favoured and encouraged the acceptance of women in central positions of authority. In contrast to the traditional culture, I show how Western culture, religion and education attendant on colonialism, introduced a rigid gender system which strictly masculinized and feminized roles. Traditional women's power was, therefore, eroded. The post-independence period, on the other hand, saw the revival of traditional culture, co-existing with Western cultures and institutions. There were, however, in that traditional culture, enough contradictions which local men could manipulate, in order to marginalize the position of their womenfolk in the political structures of the contemporary society

Mutual-mothering as wise living or living wisely

Abstract: In the 1970s, feminist biblical scholars began to conduct research on the biblical traditions of wisdom and the manifestation of female images of God, named Sophialogy. There are different focus areas within Sophialogy, but the formulation of Wisdom/Sophia goals for liberation and equality was inter alia the focus area of feminist biblical interpretation. According to this approach, Jesus as the prophetic messenger of Wisdom/Sophia activates the Sophia tradition through his works or deeds of compassion for the poor, the outcasts, and all those suffering from injustice. Women in Africa interpret these deeds as communal ‘wise living’ and the custodians of justice. This culminates in a motherhood agenda, namely, making peace for life; ensuring mutual respect, honour and care for life; looking for fairness; reciprocity; wholeness and inclusiveness. The aim of this paper is to discuss mutual-mothering in the African context as an ethos for living wisely and justly. Having instincts to care and to protect are not exclusively female attributes, but include also males

Some Gender Implications of the ‘Civilising Mission’ of the Anglican Church for the Acholi Peoples of Northern Uganda

Anglican missionaries arriving in Uganda’s Acholiland in 1903 saw the local peoples as in need not just of Christianisation but also of civilising. This last consisted primarily of inculcating western notions of gender identities for both men and women, with an emphasis on the wearing of gender-appropriate clothing and terminating the practices of polygyny and bride-price payment. The first missionaries considered the Acholi to have high levels of gender equality but they still believed conversion would improve women’s status through domesticating them and instilling the notion of male superiority, despite the fact that local customary rituals did not distinguish on grounds of gender. Over decades, the population gradually converted to various Christian denominations, mainly Anglicanism and Catholicism, but without abandoning their customary rituals, using them as and when required, to ward off evil or ask for rain, for instance. The most significant impact of the civilising process was arguably the institutionalisation of the notion of masculine superiority now legitimised by appeals to what happened in the Garden of Eden. The paper is based on historical documents, both published and from the missionary archives, as well as on ethnographic research into gender in the region today

Gender-related power differences, beliefs and reactions towards people living with HIV/AIDS: an urban study in Nigeria

<p>Abstract</p> <p>Background</p> <p>Although there are an increasing number of studies on HIV-related stigma in Nigeria, very little research has focused on how power differences based on gender perpetuate the stigmatization of people living with HIV/AIDS (PLWHA) and how these gender differences affect the care that PLWHA receive in health care institutions. We explore gender-related beliefs and reactions of society, including health care professionals (HCPs), with regard to PLWHA, using Connell's theoretical framework of gender and power (1987). With Connell's structural theory of gender and power (financial inequality, authority and structure of social norms), we can describe gender differences in stigmatization of PLWHA.</p> <p>Method</p> <p>We conducted in-depth semi-structured interviews, lasting 60 to 90 minutes, with 100 persons (40 members of the general public, 40 HCPs and 20 PLWHA) in Port Harcourt, Nigeria. The interviews were tape-recorded and transcribed verbatim. The Nvivo 7 computer package was used to analyze the data.</p> <p>Results</p> <p>There are similarities and differences between the general public and HCPs towards PLWHA in gender-related beliefs and reactions. For instance, although association with promiscuity and power differences were commonly acknowledged in the different groups, there are differences in how these reactions are shown; such as HCPs asking the female PLWHA to inform their partners to ensure payment of hospital bills. Women with HIV/AIDS in particular are therefore in a disadvantaged position with regard to the care they receive.</p> <p>Conclusion</p> <p>Despite the fact that men and women with HIV/AIDS suffer the same illness, clear disparities are apparent in the negative reaction women and men living with HIV/AIDS experience in society. We show that women's generally low status in society contributes to the extreme negative reactions to which female PLWHA are subject. The government should create policies aimed at reducing the power differences in family, society and health care systems, which would be important to decrease the gender-related differences in stigma experienced by PLWHA. Interventions should be directed at the prevailing societal norms through appropriate legislation and advocacy at grassroots level with the support of men to counter laws that put women in a disadvantaged position. Furthermore, development of a policy that encourages equality in access to health care for all patients with HIV/AIDS by applying the same conditions to both men and women in health care institutions is recommended. There is a need to protect women's rights through implementing support policies, including paying attention to gender in the training of HCPs.</p