This paper examines leadership practice in Nigeria from a feminist perspective. The paper briefly x-rayed Nigeria’s problems from a feminist perspective and come to the conclusion that, majority of these problems are caused by the default androcentric social practices allowed by patriarchy and masculinism, it is important to proffer solution to these problems using the same feminist theoretical frame-work. Hence, this paper attempts long lasting solution to the problem of leadership as it confronts Nigeria.
FEMINIST PERSPECTIVE ON SOME NIGERIA NATIONAL ISSUES
This section looks at some of the issues that concern Nigeria leadership and development problems and try to look at them from a feminist perspective in order to chart a new paradigm at
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However, this long-term campaign involved widespread support in educated circles to replace the term “tribe” or “tribal” with the more universally applicable concept of ethnicity. What if we insert element of this feminist theory into the history of our people by claiming we are from the same ancestral cord despite our linguistic differences. The Nupes regard Yoruba as brother from the same mother, that is why we hardly hear of clash between the two ethnic group. Nevertheless, older beliefs died slowly, and ethnic identities were still a vital part of national life since 1990. An untamed emphasis on ethnicity like this gives birth to …show more content…
Truly, the spate of murderous killings of Bola Ige, Alfred Rewane, Dikibo, Ogbonna Uche, Marshall Harry, Funsho Williams and Dipo Dina, sent to their early graves between 1999 and 2010, and the fact that former governors as Akume, Ibori, Nnamani, Udenwa, Tinubu and Orji among others, it one point in time during this fourth republic had had close encounter with the men of the underworld lend credence to this
The Igbo people were a tribe living in Nigeria in the late 19th century. Their way of living is remarkably diverse than the lifestyle of people living in Western continents. While the Igbo people have very similar resources to western people, they use them in varying ways, such as farming. Farming is crucial for their clan’s survival, they use crops such as yams as a food source and for ceremonial purposes. Not only is farming a great way to get food, members of the tribe who farm a great deal, are seen as more important or powerful.
but I do not think about what that means nor what means for my other identities nearly as much as I probably should. While the captured Africans, repressed Native Americans, and the European settlers that fragmented them are all parts of my ancestry and have led to my current identity, my identity now is so vastly different from their modern counterparts. Let me begin with the dominate culture that makes up the bulk of my identity, African
The lead character in this narrative, Tara, navigates feelings of anxiety stemming from the passing of her grandfather while simultaneously uncovering previously unknown details regarding her heritage. Her ‘"dad never taught [her] about who [she] was?" “But then [her] Moshom did teach [her]...”’, This highlights how society has instilled a sense of shame, preventing people from celebrating their roots. It is a form of oppression that restricts individuals from discovering their origins and where they come from. This sense of shame can lead to a disconnection from one's cultural identity and a lack of understanding about one's heritage.
Besides these imbricating principles for belongingness – place of residence and agnatic kinship – a Nuer man is indebted towards his affines as well as age-mates. This manifests in multiple ways. Fighting is a common act in the Nuer society. Although they are raised to solve disputes by fighting, they avoid conflicts with his kinsmen. If one is dead during fighting, the dead man’s kinsmen is obliged to seek revenge on the killer.
In “Ethnic Hash,” Patricia J. Williams writes about her personal discovery of her cultural identity. She teaches the audience that cultural identity is the history of you and your family. At the beginning of her story, Patricia J. Williams viewed cultural identity as purely her race. Her initial response to the dish was to list her cultural background, which includes “Welsh…Cherokee
I couldn't me more wrong, in this paper I will talk about how my different ancestral background made me into the person I am now. Have you ever been asked where your family's from? Well some people list off
The pre-colonial and postcolonial Igbo society has been observed to be male dominated. Men reign supreme in sociocultural affairs while the female figure has specific limited prescribed roles, a confirmation of absence of feministic ideologies. Motherhood, being submissive to the husband and generally domestic dutiesare some of the roles women are associated with. As the title of the novel by Buchi Emecheta Second Class Citizenimplies, the female figure has been treated as a lesser significant sexwithin the Igbo society considering that equalityamong women is limited by their fathers, husbands and the general patriarchy system. This is something Adah finds quite the same when she moves to England whereby with her African descent she continues to suffer womanhood struggles.
In relation to colorblindness, further propagates the institution of racism and does not provide enough push, to topple the status quo and this alludes to its privilege. To address multiculturalism, “There can be no history of Gujarati peoples, as we saw in the previous chapter, without consideration of Zanzibar, Tanzania, Ethiopia, and Muscat.” (Prashad, 46). Cultures are not solely their own but are a combination of several others and are curated as a result of many encounters and interactions with a multitude of
The Colonization of Hawaiian Identity The idea that identity can be measured, reduces the complexity of a person’s social identity to their biology and functions to shape race narratives in a way that leaves the indigenous people at a disadvantage. A continuous battle over sovereignty and claims to land continue today as many struggle with meeting the strict blood quantum regulations required. The attempt to define Hawaiian identity without having it come from the Native Hawaiians themselves, is rooted in settler colonialism and a misunderstanding of Hawaiian kinship that continues to be perpetuated by legislation.
Historically, groups of people whose “label” is comprised of conjunctive ethnicities experience a difficult time finding their true identity, but identity is found when unidentifiable individuals find a common goal. In the course of the last two weeks, we explored a concept called “Pan-Ethnicity” which deals with the unification of multiple ethnicities. It’s concept and practice is displayed by Yen Le Espiritu’s “Coming Together: The Asian American Movement”, and in chapter eight and nine of Diane C. Fujino’s book, “Samurai Among Panthers” respectively. In Espiritu’s text, a pan-ethnic organization or more specifically, a pan-Asian organization did two things for the Asian American movement.
In her essay, “Where I Came from is Like This,” the author Paula Gunn Allen effectively utilizes ethos, logos, and pathos to convince her audience, women studies and ethnic scholars, of her claim that the struggles of American Indian women have had with their identities. Gunn Allen uses all three modes of persuasion to describe the struggles of American Indian women. She uses ethos to strengthen her credibility, logos to logically explain the issue, and pathos to emotionally explain the struggles of American Indian women have had with their identities. With ethos she tells us where she is from and how she got her information, which makes her more trustworthy and believable.
The Brave New World portrays a post-modern society where standardized artificial human reproduction downplays the importance of gender in the society. Yet, in Huxley’s description of the society it is clear that this society still has sexist tendencies to objectify women as tools for reproduction and the satisfaction of man’s sexual desires. First of all, the government employs policies that emphasize woman’s role in human reproduction and limit women’s freedom over gender and reproductive choice. Starting from the fetus stage, the government keeps a stricter control over the quantity of fertile women. The director explains to his students that to ensure a safe range of choice, “thirty per cent of the female embryos [are allowed] to develop
Is masculinity so important that you destroy a piece of you to keep an image? In Igbo culture the answer is yes, masculinity trumps all moral things; if you don’t kill if you don’t disrespect, if you show emotions, you are considered an agbala--a woman, or a man with no title. If you are a member of Igbo you are in a culture that is run by men, a patriarchy. The men fight, are served, make children, and marry women. Okonkwo a member of Igbo culture, falls victim of masculinity over family, where he gets as many sons as he can and have multiple wives.
This paper focuses on the search for self identity. The novel aims at discussing the divergent problems encountered by Nigerian women in the patriarchal
It is a challenge for organizations to advance, maintain and promote talented women. A strategic combination of individual advancement and a foundational change in mind-set could be the solution, and additionally a survey and in some cases a confirmation of organizational culture. The entry of women in to leadership should be enhanced so as to change the states of mind and the culture of development industry to draw in more skilled leaders with diversity. Hence not just the development business or the other stakeholders who impact women’s career but also the women concerned should take the concern to defeat their own barriers for entry into leadership positions in management. The acknowledgement of ‘soft skills’ to women has both positive and negative ramifications for women.