This timely and expansive multidisciplinary and transdisciplinary collection dissects precolonial, colonial, and post-independence issues of male dominance, power, and control over the female body in the legal, socio-cultural, and political contexts in Africa. Contributors focus on the historical, theoretical, and empirical narratives of intersecting perspectives of gender and patriarchy in at least ten countries across the major sub-regions of the African continent. In these well-researched chapters, authors provide a deeper understanding of patriarchy and gender inequality in identifying misogyny, resisting male supremacy, reforming discriminatory laws, embracing human-centered public policies, expanding academic scholarship on the continent, and more.

A 2022 Choice Reviews Outstanding Academic Title Negotiating Patriarchy and Gender in Africa: Discourses, Practices, and Policies examines the entrenchment of patriarchy in Africa and its attendant socioeconomic and political consequences on gender relations. The contributors analyze the historical and modern ways in which gender expectations have enabled women in African societies to be systematically abused and marginalized, from unpaid labor to poor representation in decision-making areas. Exploring regions such as rural Uganda, the suburbs of Zimbabwe, the Gold Coast, South Africa, and Nigeria, contributors incorporate a wide range of academic theories and disciplines to establish the need for improved policy implementation on gender issues at both the local and national government levels in Africa.

This book investigates why the rate of female labor force participation in the Middle East and North Africa is the lowest in the world. Using a multidisciplinary approach, the book explains that the primary reason for the low rate of female labor force participation is the strong institutions of patriarchy in the region. Using multiple proxies for patriarchy, this book quantifies the multi-dimensional concept of patriarchy in order to measure it across sixty developing countries over thirty years. The findings show that Middle Eastern and North African countries have higher levels of patriarchy with regards to women’s participation in public spheres compared with the rest of the world. Although the rate of formal female labor force participation is low, women across the region contribute greatly to the financial wellbeing of their families and communities. By defining a woman’s place as in the home, patriarchy has made women’s economic activities invisible to official labor statistics since it has caused many women to work in the informal sector of the economy or work as unpaid workers, thus creating an illusion that women in the region are not economically active. While religion has often legitimized patriarchy, oil income has made it affordable for many countries in the region.

The patriarchal structure of the Nation of Islam (NOI) promised black women the prospect of finding a provider and a protector among the organization's men, who were fiercely committed to these masculine roles. Black women's experience in the NOI, however, has largely remained on the periphery of scholarship. Here, Ula Taylor documents their struggle to escape the devaluation of black womanhood while also clinging to the empowering promises of patriarchy. Taylor shows how, despite being relegated to a lifestyle that did not encourage working outside of the home, NOI women found freedom in being able to bypass the degrading experiences connected to labor performed largely by working-class black women and in raising and educating their children in racially affirming environments. Telling the stories of women like Clara Poole (wife of Elijah Muhammad) and Burnsteen Sharrieff (secretary to W. D. Fard, founder of the Allah Temple of Islam), Taylor offers a compelling narrative that explains how their decision to join a homegrown, male-controlled Islamic movement was a complicated act of self-preservation and self-love in Jim Crow America.

African feminism, this landmark volume demonstrates, differs radically from the Western forms of feminism with which we have become familiar since the 1960s. African feminists are not, by and large, concerned with issues such as female control over reproduction or variation and choice within human sexuality, nor with debates about essentialism, the female body, or the discourse of patriarchy. The feminism that is slowly emerging in Africa is distinctly heterosexual, pronatal, and concerned with "bread, butter, and power" issues. Contributors present case studies of ten African states, demonstrating that—as they fight for access to land, for the right to own property, for control of food distribution, for living wages and safe working conditions, for health care, and for election reform—African women are creating a powerful and specifically African feminism.

Religion, Gender, and Wellbeing in Africa argues that, in many African societies, ideas and practices of wellbeing and gender relations continue to be informed and shaped by religious epistemologies. The contributors affirm that for many Africans, it is through religio-spiritual frameworks that daily experiences, interactions, and gender relations are understood and interpreted. However, for many African women, religions have functioned as a double-edged-sword. Although they have contributed to the struggle against issues such as colonialism, gender justice, climate justice, and human rights, they have also endorsed and perpetuated sexism, heterosexism, homophobia, and the denial of human rights for a wide variety of people on the margins. The chapters within this collection demonstrate that most religions and religious formations in Africa have not yet positioned themselves as forces for wellbeing, gender justice, and security for African women and children. The contributors challenge simplistic and superficial readings and interpretations of religio-spirituality in Africa and call for deeper engagements of the interplay between Africa’s religio-spiritual realities and the wellbeing of women, particularly around issues of gender justice, reproductive health, and human rights.

A history of black independent schools as the forge for black nationalism and a vanguard for black sovereignty in the 1960s and 70s.

Gender and Islam in Africa examines ways in which women in Africa are interpreting traditional Islamic concepts in order to empower themselves and their societies. African women, it argues, have promoted the ideals and practices of equality, human rights, and democracy within the framework of Islamic thought, challenging conventional conceptualizations of the religion as gender-constricted and patriarchal. The contributors come from the fields of history, anthropology, linguistics, gender studies, religious studies, and law. Their depictions of African women's interpreting and reinterpreting of Islam go back into the nineteenth century and up to today, including analyses of how cultural media such as popular song and film can communicate new gender roles in terms of sexuality and direct examinations of religious and religiously based family law and efforts to reform them.

Gender and Sexuality in Ghanaian Societies explores cultural dynamics embedded in the interstices of agency, vulnerability, and power within patriarchal structures that seek to regulate the sexual lives of women in Ghana. Emphasizing the centrality of gender as a motive force for sexual expression, the book stresses that contemporary Ghanaian women's sexual expressions are caught at the intersection of traditional gender expectations of heteronormativity and women’s perceptions of how heteronormativity should operate in their lives. The book's emphasis on women's agency is significant because it highlights a flaw in earlier, Western accounts of African women's lives under Africa's special brand of patriarchy that held women in total subjection to men. Gender and Sexuality debunks that trope and presents Ghanaian women's dynamism, resilience, and vulnerabilities embedded in the diverse cultures in which they live.

The "woman question", this book asserts, is a Western one, and not a proper lens for viewing African society. A work that rethinks gender as a Western contruction, The Invention of Women offers a new way of understanding both Yoruban and Western cultures. 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 in old Yoruba society, and that social organization was determined by relative age.