What Gender Is Motherhood?
Journal Data
| Type | SOURCE_BOOK |
|---|---|
| Publisher | Palgrave Macmillan (GB) |
| ISBN-13 | 9781137521255 |
| Open Library | OL20712320W |
| Total publications | 6 |
| Coverage period | 2015 - 2016 |
| Language | EN |
| Impact factor | 0.167 |
In this book, Oyěwumi extends her path-breaking thesis that in Yoruba society, construction of gender is a colonial development since the culture exhibited no gender divisions in its original form. Taking seriously indigenous modes and categories of knowledge, she applies her finding of a non-gendered ontology to the social institutions of Ifa, motherhood, marriage, family and naming practices. Oyěwumi insists that contemporary assertions of male dominance must be understood, in part, as the work of local intellectuals who took marching orders from Euro/American mentors and colleagues. In exposing the depth of the coloniality of power, Oyěwumi challenges us to look at the worlds we inhabit, anew
Toward a Genealogy of Gender, Gendered Names, and Naming Practices
The nineteenth century was a revolutionary period in Yorùbá history, producing great social changes that we are still trying to understand. The historical transformations that were to have this huge impact were documented by historian B. Agiri among others. They include: First, the disintegration of the old Ọ̀yọ́ Empire and the emergence of a new political order; second, the collapse of the maritime slave trade and the growth of new exports,... t…
Writing and Gendering the Past
I n the first two chapters of this book, I concentrated on the role of intellectuals in the explication of Ifá as both institution and social practice. Beginning in the middle of the nineteenth century, the first generations of literate Yorùbáá sought to document history and culture. It was within this group of what I call the “writing class” that the Yorùbáá language was “reduced” 1 to writing and the orthography developed. 2 It is important to …
(Re)Casting The Yorùbá World
In the previous chapter I focused on the writings of scholars who discuss different aspects of gender issues in Ifá, a Yorùbá knowledge and divination system. William Bascom and Wande Abimbola, the two main scholars that I interrogate extensively, did not set out consciously in their major works to make gender claims in the first instance. The gender statements they make are a by-product of their attempts to develop a comprehensive understanding …
Divining Knowledge
The primordial Yorùbá1 social organization was a seniority-based system. In the society, the main principle of social relations was seniority defined by relative age. Thus the older person in any social interaction or institutions that are deemed to be of older vintage are privileged in the culture. As an institution, seniority is socially constructed and chronological age is not its only feature. In other contexts, chronology is reckoned differe…
What Gender is Motherhood
In this book, Oyěwùmí extends her path-breaking thesis that in Yorùbá society, construction of gender is a colonial development since the culture exhibited no gender divisions in its original form. Ta
What Gender is Motherhood
In this book, Oyěwumi extends her path-breaking thesis that in Yoruba society, construction of gender is a colonial development since the culture exhibited no gender divisions in its original form. Taking seriously indigenous modes and categories of knowledge, she applies her finding of a non-gendered ontology to the social institutions of Ifa, motherhood, marriage, family and naming practices. Oyěwumi insists that contemporary assertions of male…
No prominent publications on this page.
What Gender is Motherhood
In this book, Oyěwumi extends her path-breaking thesis that in Yoruba society, construction of gender is a colonial development since the culture exhibited no gender divisions in its original form. Taking seriously indigenous modes and categories of knowledge, she applies her finding of a non-gendered ontology to the social institutions of Ifa, motherhood, marriage, family and naming practices. Oyěwumi insists that contemporary assertions of male…
Toward a Genealogy of Gender, Gendered Names, and Naming Practices
The nineteenth century was a revolutionary period in Yorùbá history, producing great social changes that we are still trying to understand. The historical transformations that were to have this huge impact were documented by historian B. Agiri among others. They include: First, the disintegration of the old Ọ̀yọ́ Empire and the emergence of a new political order; second, the collapse of the maritime slave trade and the growth of new exports,... t…
Writing and Gendering the Past
I n the first two chapters of this book, I concentrated on the role of intellectuals in the explication of Ifá as both institution and social practice. Beginning in the middle of the nineteenth century, the first generations of literate Yorùbáá sought to document history and culture. It was within this group of what I call the “writing class” that the Yorùbáá language was “reduced” 1 to writing and the orthography developed. 2 It is important to …
(Re)Casting The Yorùbá World
In the previous chapter I focused on the writings of scholars who discuss different aspects of gender issues in Ifá, a Yorùbá knowledge and divination system. William Bascom and Wande Abimbola, the two main scholars that I interrogate extensively, did not set out consciously in their major works to make gender claims in the first instance. The gender statements they make are a by-product of their attempts to develop a comprehensive understanding …
Divining Knowledge
The primordial Yorùbá1 social organization was a seniority-based system. In the society, the main principle of social relations was seniority defined by relative age. Thus the older person in any social interaction or institutions that are deemed to be of older vintage are privileged in the culture. As an institution, seniority is socially constructed and chronological age is not its only feature. In other contexts, chronology is reckoned differe…
What Gender is Motherhood
In this book, Oyěwùmí extends her path-breaking thesis that in Yorùbá society, construction of gender is a colonial development since the culture exhibited no gender divisions in its original form. Ta