The book makes
it clear that Hausaness transcends religion, because Hausa speakers across
borders follow three distinct religions: Islam, the majority religion; Christianity;
and traditional Hausa religions, called the Maguzawa. Scholars of religion
would view the Maguzawa as one of the variations of African Indigenous
religions (Nrenzah 2024). In this regard, Hausa represents a shared space of
all religions with the Hausa language and culture as the basis of Hausaness.
Category: Archive
African Feminist Ethics Within and Beyond the Academy
My mother was Mercy; I have a feeling my father didn’t want to lose the name
Mercy, so he also called me Mercy. So, both his wife and his first daughter are
Mercy. I was Mercy Yamoah until my thirties, when I became Mercy Oduyoye,
and recently I have decided I am Mercy Yamoah Oduyoye. In the international
world and Nigeria, I’m known as Oduyoye. In Ghana, they can’t even
pronounce the name, so I may as well relieve everybody by saying, I am
Yamoah. So, if you’re looking for Mercy Amba Ewudziwa Yamoah, that’s me.
Theorising African Feminist Ethics: What, Why and How?
African ethics has focused on “deciding general principles on which terms like ‘good’, ‘bad’, ‘duty’, and so on are to be applied to anything and with deciding precisely what these terms mean in the African context, and then in comparison with other cultural frameworks”
Silent Mourning: Re-Interrogating Feminist Ethics of Care and Government’s Political Communication during COVID-19 in Nigeria
Death is an unavoidable component of human life, an ever-present reality that, paradoxically, is increasingly avoided. In circumstances such as the COVID-19 pandemic, when governments’ political communication regulated mourning processes, women were affected in particular ways because they are typically the carriers and choreographers of funeral rites; during the pandemic, they developed a form of “silent mourning.”
Harnessing Yorùbá Care Concepts of Ìtọ́jú, Ìkẹ́, and Ìgẹ́as Ethics of Holism
To address the paucity of African feminist ethical theory, it asks: how do ìtọ́jú, ìkẹ́, and ìgẹ̀ pan out in various care contexts such as ikẹ́ọmọdé (child care), ikẹ́arúgbó (care for the aged), ìkẹ́ òbí (parental care), ìtọ́jú aláìsàn (care for the sick), ìtọ́jú agbèegbè (environmental care), ìgẹ̀ ọkọ (care for the husband), ìgẹ̀ àgbàlagbà (care for the elderly), and so forth? Ìtọ́jú encompasses simple care or nurture.
African Feminist Ethics of Co-creation: Researching Women’s Peacemaking in the Democratic Republic of Congo
During my interactions with the interviewees, they questioned me about my life as they assessed whether to share their hidden narratives, long invisibilised in academic and governmental archives.
Feminisms that Feed Us: African Feminist Ethics, Everyday Resistance, and the Futures of Development
Exploring how women collectively resist alienation entails identifying contextual practices of resistance rooted in shared histories, cultures, and values which African feminisms emphasise. By attending to the material and kinship economies that sustain life, I position grassroots women’s organising as a crucial site for reimagining futures.
Of Place and Space: Towards a Phenomenological Foundation for African Feminist Ethics
Given that phenomenology deals with subjective experiences, I argue that a phenomenological approach, rooted in the lived experiences of African women, offers a unique and valuable perspective on ethical issues relevant to their lives.
Theorising African Feminist Ethics
Theorisation is important for problem identification, recognition of patterns and typologies, naming as well as for its impact on praxis such as social policy and action-research. These may take routes of induction, deduction and/or abstraction – as will be discussed later.
Feminist Africa 2025, Volume 6, Issue 3 “Theorising African Feminist Ethics”
Theorisation is important for problem identification, recognition of patterns and typologies, naming as well as for its impact on praxis such as social policy and action-research. These may take routes of induction, deduction and/or abstraction – as will be discussed later. It is in recognition of this that significant issues of Feminist Africa have engaged in revisiting, theorising and rethinking concepts, systems and structures that normalise all forms of oppression