In this book, Oyewumi 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. Oyewumi 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, Oyewumi challenges us to look at the worlds we inhabit, anew.

This book is a must read for scholars and activists, interested in the post-modern debate on Gender Studies in Africa. The multi-disciplinary essays provide timely, refreshing and provocative illustrations of the philosophical and epistemological complexities, challenges and dilemmas endemic to universal theory building. It is a constructive critique of the flaws, inherent in Eurocentric and androcentric scholarship that have dominated studies of gender in Africa and represents a culmination of the process of deconstruction and revision. The contributors successfully interject African-based concepts, explanatory paradigms and experiential knowledge into the various strands of the dominant feminist discourse..

This reader seeks to bring African experiences to bear on the ongoing global discussions of women, gender and society. Courses on gender and Africa have become a staple in many departments including History, Sociology, Anthropology, Africana Studies and Women's Studies. A good body of research and writing has been carried out in this field in the last decade or two. However, there is no reader available for use in these courses. African Gender Studies brings together the essential writing on the topic from the last 25 years, with a focus on theoretical and conceptual writings.

The OC woman question, OCO this book asserts, is a Western one, and not a proper lens for viewing African society. A work that rethinks gender as a Western construction, The Invention of Women offers a new way of understanding both Yoruban and Western cultures. Author Oyeronke Oyewumi reveals an ideology of biological determinism at the heart of Western social categories-the idea that biology provides the rationale for organizing the social world. And yet, she writes, the concept of OC woman, OCO central to this ideology and to Western gender discourses, simply did not exist in Yorubaland, where the body was not the basis of social roles. Oyewumi traces the misapplication of Western, body-oriented concepts of gender through the history of gender discourses in Yoruba studies. Her analysis shows the paradoxical nature of two fundamental assumptions of feminist theory: that gender is socially constructed and that the subordination of women is universal. The Invention of Women demonstrates, to the contrary, that gender was not constructed in old Yoruba society, and that social organization was determined by relative age. A meticulous historical and epistemological account of an African culture on its own terms, this book makes a persuasive argument for a cultural, context-dependent interpretation of social reality. It calls for a reconception of gender discourse and the categories on which such study relies. More than that, the book lays bare the hidden assumptions in the ways these different cultures think. A truly comparative sociology of an African culture and the Western tradition, it will change the way African studies and gender studies proceed. "

In this book, Oyewumi 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. Oyewumi 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, Oyewumi challenges us to look at the worlds we inhabit, anew.

The relationship between African women and feminism is a contentious one. Embedded in this connection is the question of whether sisterhood -- a mantra assuming a common oppression of all women and signifying feminist international/cross-cultural relations -- describes the symbolic and functional representation of African women. The contributors in this book are aware of the global discourse on women as articulated by Western feminists and interrogate the issues raised by the misinterpretation of African women of both black and white American feminists. The implications of the dominance of Western men and women in the production of knowledge about Africa are also explored.This is one of the first collections written by African women who were born and raised in Africa and are now teaching in the United States. The papers here focus on a variety of issues including the uses and abuses of female circumcision in global feminist discourse, the problem of the criminalization approach to eradicating female circumcision, the effect of the image of the victimized African woman on development policy, and gender imperialism as a metascript of domination and oppression and as encountered by African women in the academy. This volume also raises profound questions about the idea that a common anatomy can form the basis of sororal solidarity among women of different colors, cultures, classes, nations, and religions.