Book Critique; Salami-Boukari, S. (2012). African literature: Gender discourse, religious values and the African worldview. Lagos. African Heritage Press. 243 pages. ISBN: 9780979085857

Salami-Boukari, S. (2012). African literature: Gender discourse, religious values and the African worldview. Lagos. African Heritage Press. 243 pages. ISBN: 9780979085857 Genre Literature (African). Synopsis A saliently moving and enlightening comparative analysis of African literature that unpacks gender issues, religious values and African worldview in relation to African cultural economic systems in an interdisciplinary approach. It does so from a feminist perspective and yet does not disdain African male writers and or men despite their conscious and unconscious attempts of putting women on the back burner.Audience The book targets; students, scholars, teacher educators, teachers and general readers of literature. Biography Born in Togo, Dr. Safoura A. Salami-Boukari Studied in Togo, France and the United States. She holds a Ph.D., and MA in American Studies with majors in Global Women’s Studies from the University of New York. She has taught at the University of Benin (1987-1994), the State University of New York in Buffalo (1996-1998), and was a Visiting Professor in the Center for Women’s Studies, and a Research Consultant at the Center for Black Culture and Research at West Virginia University (1998- 2000). She is currently teaching Social Studies and Humanities in the College of Arts and Sciences at Western Illinois University. NB: The above is a book whose contents are purely from a literature point of view written by an internationally acclaimed African scholar. It appears to argue for or against various assertions and observations from a feminist point of view, yet also balancing the scale with African male writers who have hitherto enjoyed plaudits more than female writers. The interesting question that may arise therefrom is how, then, does an African literature book entice or court the attention of the concept citizenship education, used hereinafter, as a perspective and lens to 1 | Page

critique the work of Salami-Boukari. Citizenship education which is globally construed in guise as social studies prime goal (Boadu, 2013) is relative to gender issues, religious values and global mindedness which are evidently inherent in the title of the book under critique. Attempts have been made to view every point raised and discussed herein from a citizenship perspective especially that this is an assignment under a postgraduate course on Citizenship Education. Preface As the author alludes at the initial stage and indeed the extension of the same by the view of this critique, the book offers a foundation for the understanding of African literature not just by women but their counterparts too, men. Such a rare, partial attempt to unpack African literature to the reader is commendable for its gender sensitivity in this globalized world. This gender compromise that the author coins as the “Kemetic Paradigm” is understood to be developed further in an upcoming study. Indeed great writers cease writing in their death. Implicit in her work is the conflict of Africanism and the Western imperialism, an engagement that becomes crucial to citizenship education in terms of the effects of globalization or grossly put, colonialism. These are controversially striking issues which the teaching and learning of citizenship education should perceptibly pivot around. Introduction Like it is common within the teaching cadre, publications are usually occasioned by teaching experience and the dire need to improve one’s own practice, Salami-Boukari is no exception in this regard. Her experience and pursuit are tied with perspectives of other African writers (male & female) and on the one hand, the compulsion to bring a better understanding of the relationship between cultural factors and the impact of colonialization on people without turbulence and adversity which becomes relevant for citizenship education in culturally diverse classrooms. Social studies which houses citizenship education, is viewed as an inter-disciplinary subject that draws its content from other disciplines (Adeyemi, 2010; Kottchar, 1984). It is on this note that this critique finds the inter-disciplinary perspective as beneficial since it reveals among others and in no particular order; gender perceptions, male/female relationships, marriage issues, female circumcision, suicide and body modifications. The above are just some of citizenship education concepts involving human rights and gender issues, hence this critiques position of adopting a citizenship education lens. 2 | Page

This two hundred and forty three page sewn piece of work is an extension of her book titled, Gender and Cultural Issues in Igbo Society. It is basically divided into six distinct yet related parts, the first on cultural beliefs and practices in a traditional setting. The second and third parts highlights cultural and gender intersections religiously and profane. The fourth section illuminates a comparative view of character delineation through the eyes of African writers. The feminist and fifth part explores the African women’s voice but not dismissing the male voice. Lastly, the sixth part, a summary of preceding parts, reflects on arts and activism through a comparative approach and contemporary African society. In due course, Salami-Boukari provides answers to questions like; what place did the traditional African woman occupy prior to westernization, what impact did colonization have on west African women in terms of economic power, why is it almost impossible, especially for the African woman to participate in the national or international fora today. The above are exciting points of departure for African citizenship education and to a great extent to the interconnected global village, in particular, for the young western populace to realize the effects of the deeds of their ancestors which Africans continue to toil with daily. Part one Historical background and methodology This part alleges that three quarters of people in the world have their lives greatly influenced by colonization as seen politically and economically yet such influence is less evident and rhetorically buried. Literature comes in handy to reveal the buried secrets of history with post- colonial writers decoding such secrets through writing and making the voice of the silenced heard. One area that needs decoding as noted by Salami-Boukari was the misconception by colonizers that we did not have a history, social, political or religious institutions. It can thus be seen that literature can be incorporated into the teaching of citizenship education, besides, part of the goal of citizenship education is to make people aware of the political and economic processes of the governments of their countries before that of the world. On the back foot though, post-colonial writers of this world were predominantly men with a few female faces. The implication of the above is a sad tale wherein women are pushed to the periphery and back seat in societal decision making forums. Women in these writings as well as 3 | Page

in society are wrongly subjugated, enslaved and portrayed as impotent to participate and contribute in global political issues. But contrariwise, there was some sense of egalitarianism in Africa and Europe whereby socio-politically and economically, men and women roles changed due to industrialization and human contact of the two continents. The point of human contact implies immigration which is critical to citizenship education from a multicultural point of view. The writer diplomatically and tersely sheds light on this issue without ambiguity, distortion or stepping the toes of male writers in this regard. This further cements the idea that literature can be incorporated into the teaching of social studies and citizenship education. Part two Sociological issues in Igbo society It is interesting to note how sociological issues discussed under the auspices of Igbo society and in some instances to the general African context can so much reveal citizenship education concepts through literature than the traditional social studies textbook. Looking at the contemporary West African women in general, there is some form of subordination in a male dominated society but within the Igbo society, roles were founded on shared complementarities by men and women. Even though women sat behind men in gatherings, it is alleged that there was a “dual sexual management and governance” (p.16). What excites this critique from the quote is the term “governance” which can translate to running a country in the modern context, alas, the contemporary world is so much preoccupied with male domination in governing positions and settings like political parties that end up as governors of states. This is an interesting point of discussion for citizenship to try and reveal why the status quo is the exact opposite of the past. One would object that rites of passage and ritual practices especially that involve female pubic areas should not in the first place be allowed space in citizenship education documents, but this critique opine that they indeed have a place, more so that they involve human and children rights envisioned in the Universal Human Rights Charter by the United Nations. The author insists that they have to be tackled from a neutral point of view and careful use of descriptive language for purposes of objectivity and accuracy. The same gesture should be extended to citizenship education teaching and learning to avoid bias and discrimination as issues are not absolute but relative. The book uses the beauty of women as an aesthetic example that in Africa a woman 4 | Page

should have more flesh and roundness whilst the western standpoint is such that a woman should be slender and mannequin in shape. This implies that discussion of citizenship education issues can never leave people in agreement, in fact there will always be varied responses and opinions. It is the opinion of this critique that inasmuch as this book took the feminist approach to discussing issues and the gender fairness adopted from the beginning, which is even lauded by this paper, now takes a different twist to show men as violent and demeaning to women in marriage and society giving the example of respected male traditional doctors (dibia) whereby the same is not extended to a female dibia. Citizenship education cannot be seen to be overlooking these societal inequalities because they consequentially become national catastrophe’s and to a larger extent global calamities where there are the rich and poor, developed and undeveloped, black and white, east and west etc. Part three Religion in African literature and implications for today’s society The above chosen title for part three of the book by the author sits perfectly well with citizenship education and its implication for today’s society meaning that the two are inseparable, at least according to the view of this critique. The book uses religion to illuminate ecumenist issues between Africa and Europe. It shows that in the beginning Africans were content with their African Traditional Religions which were subsequently dismissed as barbaric by the western missionaries who imposed their Christian religion upon the blacks. Controversial and striking as the above assertion maybe, it has to be pursued by citizenship education without fear or favor because “man, as a supernatural being, needs religion or at least to belief in something beyond his visible being…” (p.78). There is also a fascinating factor in that, much as African Traditional Religion above the equator is polytheistic in nature, most parts of the Southern hemisphere are monotheistic which is also a common element to worldly religions that bow using the three names; the father, son and holy spirit like Christianity. These differences in religion and denomination has the inherent capacity to boost citizenship education or become its nemesis. The point is, we live in a religiously diverse world wherein tolerance is pivotal to this plurality placing question tags on countries (Nigeria, Saudi Arabia and Iran), societies and schools (Netherlands) which are still divided 5 | Page

along religious lines (Vuegelers, 2011). In this sense, global citizenship education is needed more than ever before. Salami-Boukari uses Echewa’s book The Land’s Lord, at the advantage of this critique and citizenship education in general to discuss international movement of missionaries as evangelical people to and within the African land without travel documents or visas as is the global trend nowadays. These people were welcomed and held in high regard without ever been regarded as strangers or foreigners. What then captures the attention of this critique is why all of a sudden has the West instituted strict visa restrictions for African visitors at their countries whilst we initially welcomed them into Africa and even let them depart with loads of raw materials that which they turned into highly priced goods we cannot afford. Be that as it may, the issue of immigration revealed through African literature, brings in the concept of citizenship education. Part four Character depictions In this part of the book, the author kick starts a perfect case of being unsatisfied with what you have and are, using a woman named Efuru who is in a transitional position trying to fulfill obligations of a traditional pre-colonial society and does not by any chance hesitate to resort to new western means when necessary. This is akin to what Frantz Fanon depicts in his globally lauded book (Black Skin White Mask), essentially questioning our native and unique Africanism to westernization (Fanon, 1986). However, just like Fanon, Salami-Boukari depicts the unfortunate effects of colonization as to blame since this woman had personally paid her bride price as an economically independent woman, who nevertheless, is seen otherwise in a community which holds onto rigorous gender roles. It is against this backdrop that citizenship education should embrace emergent gender theories to sweep clean our societies of these gendered misconceptions and prejudices (Mannathoko, 1999). Besides, this is not an African problem per se, it is a global concern especially in developing countries other than Africa like in South America. It is a sad tale that in every community “men and women are expected to behave in certain specific manners and are in turn talked or judged according to their social status as fathers and mothers or wives” (p.122). Citizenship education should be seen destroying these gendered barriers in the classroom with resource materials like 6 | Page

textbooks depicting what is actually on the ground, not stereotypes that contradict traditional approaches (African) with postmodern activism (European). Part five African women’s voice: Critical and comparative perspectives This is one part of the book where the writer punches below the belt in trying to show how men as early writers sidelined women in their literature. It would be wrong and unbecoming of this critique to dismiss her fierce approach in its entirety because she is lauded with using “just a simple down to earth expression of disagreement or difference” (p.xv) where men and women writers are compared. At the outset, the author shows how two male writers writing in the same era portray women in contradicting representations of African womanhood possibly because of “the traumatic effects of our confrontation with Europe” (p.135). The woman role is thus seen as ambiguous in a patriarch world by these writers after being educated in western schools and unconsciously copying domesticity of women. This gender bias is attacked by women writers like Nwapa and Nandakumar at the rise of African feminism challenging traditional marriage practices like widow inheritance. Their characters are just what citizenship education prescribes since they refuse to be submissive without questioning the status quo. The writers thoroughly deal with the predicament of African women in general and the gendered social constructs. Through the citizenship education lens, these predicaments will be approached from a global perspective in that they are also relative to other parts of the worlds. It should be the task of citizenship education to put both the girl and boy child on an equal footing under the auspices of gender and human rights. What commits citizenship education to this book in contextualizing North African literature is the mention of the arrival of Muslims or Arabs into Africa. Notwithstanding the already embryonic Christianity, there was now a conflicting religion (Islam) in the mix of North Africa. Inevitably, tensions between the West and Arab worlds have led to their fighting in Africa for resources like minerals and even at international organizations level like ASEAN and EU. In context, these religious and international order matters adds spice to citizenship education regardless of the crossroads they may present. In fact, controversial issues are regarded as the 7 | Page

perfect recipe for citizenship education as envisioned in the famous British citizenship education report (Crick, 1998). Part six Reflections on arts and women’s activism This is the last part of the book where comparative African literature is used to reveal gender issues, religious values and the African global view of issues. It does so with some kind of reflection on the previous parts of the book and needlessly reiterating what has been discussed above. This critique finds it imperative to sum up the issues which are raised therefrom African literature and as a matter of fact generalizations and concepts undergirding citizenship education. These issues include but not limited to; social justice, distribution of wealth, poverty, cultural practices, gender roles, male and female relationships, religious pluralism, feminism, marriage, migration, racism, governance etc. Although it is not so much of a concern, this critique opines that unavailability of Southern, Eastern and Central African literature could have helped the author spread her wings to include other African issues found within African literature and related to citizenship education that may otherwise have escaped the pen of Western and Northern African writers like same sex marriages which are apparently legalized in some parts of Africa. Summary Salami-Boukari has aesthetically brought together various African literature (West & North Africa) to comparatively illuminate gender discourse, religious values and the African world view of issues which are inevitably concomitant and congruent to citizenship education, hence this critique. It has emerged from history that, women writers and indeed African women have been subjugated and prejudiced with men taking high stakes position in writing circles and society. Emergent feminist’s theories have elevated the status of women. Religion has also been used to show how rites of passage and rituals stamp on the human rights especially those of women with specific reference to circumcision and marriage. These conclusions are extended to other parts of Africa despite their origins in upper Africa. However, such relativeness is appreciated by this critique because issues discussed like gender discrimination are also visible 8 | Page

across the world albeit with varied levels of manifestation. It is interesting to see if future publications can attempt to comparatively assess African literature in view of citizenship education as this book has done with so much pride and dexterity.