Abstract
Culturally speaking, the African woman is saddled with onerous responsibilities that perpetually put her at a disadvantage over her male counterpart. Ranging from the kitchen to child bearing, care giving and child rearing to the farm and market and many more, the African woman spends her life playing the motherly role with its numerous sacrifices attached. Meanwhile, she is acquired by her man through the customary “bride price” to become a wife, and more so, she is disregarded by society if she does not have children. When she is not educated, or she gets impregnated and drops out of school, she assumes the status of a house wife and child-breeder, while her male counterpart continues his education. Most women depend on their husbands for financial support and also some go the extra mile to assume the responsibility of breadwinning when their husbands are faced with financial challenges. Nevertheless, a woman’s educational training is a potent weapon for her liberation. Against this background, this study critically assesses Chinweizu’s assumptions of female power in Anatomy of Female Power in the context of prevalent cultural practices to ascertain the true position of today’s African woman viś-a-viś existing patriarchal hegemony in the Nigerian society. To this end, Feminist Theory serves as the theoretical framework for this discourse. This article examines the kinds or nature of female power that exists through Chinweizu’s evaluation of women’s role in their marital home which could transcend into political and cultural powers when harnessed. This study concludes by stating that women’s perceived powers are natural roles due to their biology which may not indeed be considered as powers however, if given favourable conditions, they can become a potent force in exercising female leadership in society.
The Method of Da’wah of Jama’ah Mastūrah in Increasing Religious Awareness of Women in Aceh Besar
