E.S.C.A. research papers issue 4 new series by Mamadou Kandji

Author:Mamadou Kandji [Kandji, Mamadou]
Language: fra
Format: epub
Tags: Social Science, General
ISBN: 9782140090127
Google: ERhbDwAAQBAJ
Publisher: Editions L'Harmattan
Published: 2018-05-14T02:40:08+00:00

Fig. 2 : the male-oriented stratification of Igbo society

Indeed, from A is distilled an attractive force that will incubate B and C. So A operates as a liga-sign which enriches himself with the summed up respect of B and C. The position of A is therefore propelled in a cultural worshipful orbit of majestic forces. The image of Man is then methodically mystified and that of the woman systematically desacralized. So is raised, in the Igbo society in The Joys of Motherhood, a social pyramid that welcomes the male on its top and stiffens women at the bottom of the gloomy wharf of destitution and despair. Teresa Derrick puts it as follows : ‘‘the traditional system ‘secures’ women in the role of housewife making them financially reliant on their husband’’ (Derrick 2002 : 2).

Furthermore, let alone the phenomenon of women’s beatings one can identify another chief obstacle that hinders women empowerment in Emecheta’s community. Indeed, women in Ibuza and Ogboli villages evolve in a native custom that shapes an enslaved-minded way of thinking among women. In the name of male seniority, women are defined in slavish living conditions that pinion them to male right of possession. Standing in a tribunal court as a witness to her husband breach of the colonial law, Nnu Ego voices it loud that she is a belonging, a possession of her husband. She vows : ‘‘Nnaife is the head of our family. He owns me, just like God in the sky owns us. So even though I pay the fees, yet he owns me.’’ (Emecheta 217).Through this statement, one can read the umbilical link that exists between subservience, ownership and femininity. Every property that a woman acquires whatsoever can be the nature belongs, in fact, directly or indirectly to the masculine being. Then, the relationship between an ‘‘enslaved’’ woman and her male ‘‘master’’ consists of a property ownership which is expressed through the power to dispose of her for the sake of personal use or interest. So woman is regarded as an ‘‘item’’ destined to diversion and motherhood. In the eyes of traditional laws she is not justiciable. She is a civil-dead citizen. And as such many a right that can be related to her stands as a ‘‘human being’’ to her corporal nature are null and void. She is mainly valued in her maternal function of motherhood. And Theresa Derrickson to emphasize : ‘‘In the Igbo society ‘‘Motherhood’’ is primary source of a woman’s selfesteem and public status’’ (Derrickson 2002 : 2). And Hethcox to further the same point through this statement : ‘‘Nnu Ego and Adaku seek fulfillment in motherhood in order to empower their husband and fathers according to their cultural heritage and their entire identities are built around supporting the patriarchy’’ (Hethcox 2016 : 1844).

Nnu Ego’s use of the possessive article ‘‘my’’ provokes an unexpected reaction among the judging panel made up of Whites and Yoruba people. The conative language use bears a cultural content that cannot be understood and accepted by her audience.

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