2.7 Conceptual framework
2.7.2 African feminism
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There are some marked differences between feminism as such and what is being referred to as African feminism. Peterson (1984) noted an obvious and very important area of difference between Western feminism and African feminism as follows:
Whereas Western feminists discuss the relative importance of feminist versus class emancipation, the African discussion is between feminist emancipation versus the fight against neo-colonialism, particularly in its cultural aspect. … the opinion which is implicit in the choice of subject of the first generation of modern African writers has had a profound influence on attitudes to women and the possibility of a feminist school of writing. (35-36)
The contention is between the fight for female equality which is very western, or the fight against Western cultural imperialism which seems to be a more urgent African problem. While not sufficiently discussed according to Peterson (1984), it is of significant value to the current study which discusses an element of the traditional African society that has over the years been undermined by the modernisation movement. The life histories of traditional birth attendants need to be considered in the context of changing reproductive health practices in Africa.
Imperialism has undermined valuable traditional health practices like those of traditional birth attendants in the changing reproductive health scene in South Africa.
Relevant to the current study is the idea that African feminism is a battle against neo- colonialism and its modernist undermining of traditional practices such as those provided by TBAs in favour of modern medical approaches to reproductive health.
Theoretically, there are varieties of African feminisms rather than one overarching ‘African feminism’ (Morrell 2016; Aronson 2003; Hooks 2000; Grant 1993). The advantage of the lack of agreement among African feminist is that it allows deep reflection on a variety of issues, respects differences whilst recognising a common ground. Many women refer to themselves as both African feminists and Black feminists. African feminist thought has an added commitment to analyses in African contexts. Thus, African feminists here refers to feminists of African heritage both in Africa and in the diaspora. ‘African women’ refers to women of African heritage who are rural, urban and of all social classes who are either resident in Africa or anywhere else in the world.
The MsAfropolitan website (MsAfropolitan 2012) supports the 20th century development within African feminists towards collaborating with each other in this interconnecting world.
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African feminist need to focus on more than eliminating the arrogance of imperialism that Western feminism has imposed on African narratives (Oyewumi 2002). The MsAfropolitan website (2012) noted that trends in the last decade towards working together while respecting contextual issues form a formidable force. African feminists should not be simply reactive towards the negative recognitions of Western feminists, but should also take advantage of their resourceful work. It also calls upon Western feminists to be aware of their privileged positions so that together, the ideals of feminism can be realised.
The MsAfropolitan website (2012) has identified some important issues of feminist concerns to include patriarchy, tradition, under-development, sexuality among others. It notes:
African feminists pay attention to the ways that patriarchy uses law, tradition, force, ritual, customs, education, language, labour to keep women governed by men in both public and private life. African feminism sees that African men and women could have mutually beneficial, transformative and progressive relationships in the private and public spheres if our relationships were non-patriarchal and egalitarian. Nevertheless, African feminists consider it their responsibility to strive for such an equal society.
Expecting that men will someday redistribute privilege and power to create a better, more harmonious prospect for future generations is considered illusive.
African feminists have resisted the popular Western criticism of African traditions, or of seeing African history as marked by male dominance (MsAfropolitan 2012). Issues of household, marriage customs, production methods or sexual freedoms have been discussed as harbouring patriarchal traditions in African societies, and have made distinctions between male and female in ways that disadvantage the female. Feminist scholars are divided about this aspect of the gender debate. Some scholars hold that some African traditions embody the complementarity of gender roles (Oyewumi 2002). Others claim that African women have been silenced for too long regarding the crimes of traditional patriarchy that are abusive and dehumanising such as polygamy, widow abuse, genital cutting, witch-hunting and women’s lack of access to property and power in traditional society (MsAfropolitan 2012).
Political misrepresentation of some gender issues has been concealed by the imperialist Western post-colonial approaches to African gender debates as noted by Disch (2016) and Appiah (1993). Contemporary approaches to gender discourses have included an analysis of three approaches: ‘Vamps’ (cultural representation) with ‘Visibility’ (historical representation
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and ‘Voice’ (political representation) which allows an emphasis on the interdisciplinarity of feminist exploration and representation.
African feminist thought doesn’t seek to abandon tradition, as tradition also harbours precious cultural memories and a rich legacy of knowledge and spirituality (MsAfropolitan 2012). Ver Beek (2000) has noted that spirituality is integral to African people’s understanding of the world and their place in it, while also affecting decisions about development. Lunn (2009) indicated that spirituality has been largely ignored in development policies and practices.
Tradition needs to adapt to the times rather than stagnate. If some traditional practices are enhanced and developed they can enrich society, as customs and culture should do. Sisonke Msimang, an African feminist has incorporating lobola (bride price) in her wedding ceremony in a completely feminist way! This is a good example of how to maintain cultural pride whilst simultaneously preserving a commitment to evolution and harmony.