Vol. 2
Femme Noire Vol.2
Dear Reader, We bring to you, in this volume of Femme Noire, another perspective of Black Feminist Thought. By placing the spotlight on feminism in Africa, we tried to expand your knowledge (and ours) on feminist ideas from a continent that is often mistakenly seen as ‘behind’ on social issues. We are also aware that many don’t have the luxury to cross their borders and experience cultures other than their own. We hope to show a simultaneous differentiation and connection between African feminisms and African American feminist thought. Like every movement, through knowledge, unity and support we can achieve the common goal of social justice (Collins, 2000). As Anna Julia Cooper so perfectly puts it: “... The colored woman feels that woman’s cause is one and universal; and that . . . not till race, color, sex, and condition are seen as accidents, and not the substance of life; not till the universal title of humanity to life, liberty, and the pursuit of happiness is conceded to be inalienable to all; not till then is woman’s lesson taught and woman’s cause won—not the white woman’s nor the black woman’s, not the red woman’s but the cause of every man and of every woman who has writhed silently under a mighty wrong.” (Loewenberg and Bogin 1976, 330–31) In this issue you will find a brief introduction to African feminisms, a few out of many influential African women, a personal experience with the PDA culture in Africa and an interview with an Africana womanist. We truly hope that you enjoy the read! Maïlys, Danielle, Dylan
Dyland Weinand, Head writer Sometimes, he feels uncomfortable talking about black women’s issues. After all, he is a white male. Dylan was born and raised in Oak Park, Illinois, home to Ernest Hemingway. He is an avid reader and writer, and loves coffee and exercise. James Baldwin and Ta-Nehisi Coates are his literary idols. He enjoys afternoon rain, and summers on the beach. He is not married, and has no children. Yet. And no, the white male was not put first because of his race and gender.
I’m Danielle. Editor-In-Chief and writer. Born and raised in Yaoundé and Douala, Cameroon. Aspiring Trilingual. Have moved around a bit. Been living in the U.S. for nine years. Lover of arts, hip hop, fashion and feminism. Most happy when wearing all black. The older I get, the less f*cks I give. Aging is awesome!
Hey there Humans. My name is Maïlys Dagan. I am Freshman student, 18 years of age. Born in France, raised around the world. Nomad at heart, dancer at heart. I have spent my life feeling like I only half fit into whatever descriptive words that define me. Between French, Swiss, Cameroonian, Cape Townian, Dutch, white, African, dancer, empathetic, shy, weird, ballet, rap, swag… The sense of belonging has become a confusing feeling for me over the years, making me see and feel the importance of identifying simply and universally as Human.
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Femme Noire Vol.2
By Dylan Weinand Ama Ata Aidoo (@AmaAtaAidoo) Ghanaian Poet, Playwright, Author, Educator “A feminist is just somebody, not necessarily a woman, who believes in the potential of women to get to the highest possible level of development… given the facilities that society makes available.”
Amina Mama (@Yomotoso) Nigerian-British Feminist writer and intellectual. She has worked over two decades in British teaching, research, and organizational change.
Theo Sowa (@TheoSowa) Ghanaian. Chief executive officer of African Women’s Development Fund. She is a contributing editor to the ‘’Impact of War on Children’’. Contributing author and co-editor of a Harvard Law School/UNICEF publication on ‘Children and Transnational Justice’
Chimamanda Ngozi Adichie (@ChimamandaSays) Nigerian Novelist, Non fiction and short stories “Stories matter. Many stories matter. Stories have been used to dispossess and to malign, but stories can also be used to empower and to humanize. Stories can break the dignity of a people, but stories can also repair that broken dignity. “
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Femme Noire Vol.2
By Maïlys Dagan
Hopefully you all know what feminism is and how its manifested in the U.S. But what identifies as African Feminism? Westerners often do not associate Africa with Feminism, mainly because of certain traditions, although these assumptions are wrong. Africa has always been feminist. Although the term was introduced by Western colonizers, strong female figures have always been present in African history. Minna Salami, the Nigerian-Finnish writer, writes beautifully about this in an article entitled Feminism has always existed in Africa, on her blog MsAfropolitan (which you should check out!). She talks about the ancient main common purpose in African society “[...] the mobilized commitment to uprooting patriarchy, imperialism and human injustice to women.” (Salami, 2012). Since we are now a little bit more informed on the presence of Feminism across Africa, we have to acknowledge the multitude of values, cultures and perspectives that exist in Africa. Obioma Nnaemeka, a Nigerian feminist, involves the diversity of African cultures into one definition of African feminism, so as to create a common ground for the shared values of the continent, by making it a plural. I like that, so from now on, I shall use “feminisms”.
of doing so. Examples are Obioma Nnaemeka and Ama Ata Aidoo. Both women are professors and writers who have challenged the role of women in the African continent. Today, Chimamanda Ngozi Adichie continues on the same path. One commonality between these strong figures is the importance placed on the universality of feminisms. [If you haven’t done so yet, you should definitely watch Chimamanda’s Ted Talk entitled “We Should All Be Feminists”]. Ama Ata Aidoo has a quote that nicely summarizes this one African vision of feminism:
“When people ask me rather bluntly every now and then whether I am a feminist, I not only answer yes, but I go on to insist that every woman and every man should be a feminist—especially if they believe that Africans should take charge of African land, African wealth, African lives, and the burden of African development. It is not possible to advocate independence for the African continent without also believing that African women must have the best that the environment can offer. For some of us, this is the crucial element in our femi-
nism. (Aidoo, 1998)
” (Collins, 2000: p.43)
Africa has so many women who have already initiated change, and are still in the process
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By Danielle Kepeden In Words of Fire, An Anthology of AfricanAmerican Feminist Thought, it’s said that Amy Jacques Garvey “...felt that women were central to the success of black liberation struggles both in the United States and abroad, and she urged them to struggle against imperialist domination as well as their own oppression within their communities” (Guy-Sheftall). Grace Amey-Obeng, one of West Africa’s most successful business women, felt the same way and decided to lead by example. As a little girl, she would run errands with her mother and accompany her to hair salons on the weekends. She could notice the rise in confidence the clients experienced when they left the salon with their freshly braided hair, smooth, healthy skin and their well manicured nails. This image stayed with her, and inspired her move to London to study cosmetic therapy, then to California to learn the practice of paramedical aesthetics. When she returned to her homeland, Ghana, she realized a devastating and damaging trend had spread: skin bleaching. She took it upon herself to not only inform people about the dangers of this phenomenon, but to create products for natural, healthy, black skin. Skin bleaching/lightening/whitening is a process practiced all around the world and those who practice it use harmful chemicals to gradually reduce the concentration of melanin in their skin. This expensive process is highly dangerous, especially when used in a hot tropical climate. Diseases from high blood pressure, diabetes, mercury poisoning, to leukemia, and skin cancer have been diagnosed in those who use these tone altering products (Fihlani). When Amey-Obeng began her crusade against skin lightening in Ghana, she started with a simple plan: going to markets and other populated areas to inform women of the harmful chemicals they were unknowingly applying onto their skin. After a few years of educating and being a door-to-door beauty therapist, she finally
had enough money to open her first salon where she trained two women in her field. A quarter of a century later, she trained about 5,000 women, has opened 8 salons, clinics and schools across Ghana and has a cosmetic line sold worldwide. Ironically named Forever Clair, she teaches women to care and appreciate their natural tone through her products. She started off with $100, and is now worth about $10 million (BBC News). However, the battle is not yet won. Skin bleaching is still an epidemic, not just among women, but men as well. Although informed of the dire consequences, some are still willing to take the risk. One theory as to why skin whitening is popular among non-whites looks into colonization and European imperialism. To colonize, according to Webster, “is to infiltrate with usually subversive militants for propaganda and strategic reasons” (Merriam-Webster). European colonizers came to Africa to take land, slaves, natural resources (gold, diamond, coffee...) just to name a few. But that’s just scratching the surface. Colonization isn’t just for Western economic and political gain. It wasn’t enough that they gained wealth, but like a good bully, they had to make the colonized feel worthy of the oppression; like “savages” in need of “saving”. Okazaki, David, and Abelmann put it more eloquently in their joint paper, Colonialism and Psychology of Culture: “colonial regimes are elaborated discursively by differentiating between the colonizer’s ‘superior’ or ‘more civilized’ ways of life and the colonized people’s allegedly ‘inferior’ or ‘savage’ ways” (Okazaki). Regrettably, this harmful mentality seems to have carried on to modern times. In a BBC article written two years ago, a Congolese man, Jackson Marcelle, explained why he’d been injecting skin lightening agents for 10 years stating "I like white people. Black people are seen as dangerous; that's why I don't like being black. People treat me better now because I look like I'm white" (BBC News). 5
Femme Noire Vol.2 African presidents are often seen with white western advisors. Wealthy African men marrying lightskinned black women or white women is a constant trend. Some African women stalk dating sites, searching for their “white knights.” Hollywood is whitewashing history in films by giving black roles to white actors. The list goes on. These are patterns dark skinned Africans notice. Both subtle and overt messages are claiming fair skin is the right skin. Surrounded by images that associate lighter skin with power, civilization and beauty, it’s not hard to see why some people, especially women, resort to extremes “treatments” to achieve whiteness. As Amey-Obeng said, "beauty is a total concept, it's a concept of well-being -- if you eat well, exercise well and rest well, your skin will naturally glow," an advice she imparts to her clients and her students (Fihlani). While changing the face of beauty in her country, she is teaching people of every age that self confidence and self love is the real beauty. She’s helping out her sisters, not just by teaching them to care, love and appreciate their blackness, but also by building communities of economically empowered women through her foundation, the Grace Amey-Obeng Foundation International (Felcon). African governments have made some legislative moves as well. Ivory Coast has completely prohibited all these products for health reasons and the South African government banned products with more than 2% hydroquinone, the most harmful ingredient in these creams (Fihlani). This, however, still leaves room for products with smaller dosages to be used. Those are small steps forward, but giant leaps need to be taken to eradicate this practice. As a little girl, Grace Amey-Obeng would run errands with her mother and accompany her to hair salons on the weekends. She would notice the rise in confidence the clients experienced when they left the salon with their freshly braided hair, smooth, healthy skin and their well manicured nails. This stayed with her because images matter. Representation matters. Repeat after me: dark skin is beautiful skin, black skin is beautiful skin. Pass it on.
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I’ve lived in three continents and have been influenced by many varied, beautiful cultures. The ones that shaped me the most were in Africa. I moved to Accra at the age of six. After two years, we moved to Douala, and then to Yaoundé. So I was basically raised in West Africa until I turned 13. All my childhood memories reside in the tiny international schools, our well-guarded gardens, and in my immense love for tampico, plantain chips, and fried yam. In 6th grade, I learnt how to dance coupé décalé instead of slows. It was only in 7th grade that I realized how much grinding there was in the dark corners of high school dances, and wayy more couples than I had imagined! The reason that it shocked me the most was because there was so little indication of this during the school day. The only thing I would see was some hand holding at most. When I was 16, I left Cape Town to attend a boarding school in the Netherlands. Coming from Cape Town, the public kissing in Europe wasn’t much of a culture shock. But looking back on my experiences in Africa, mainly in Cameroon, I was surprised and intrigued about what I saw in my middle school years, or more like what I didn’t see... “Africans don’t like to kiss in public.” Alt-
hough this is a generalization, and one seen especially from a Western perspective, it does contain a bit of truth. It is not so much that they don’t like it, but more that it’s just generally not a part of their cultures. As Annie Mebaley says, Western perspectives see this lack of kissing as “prude” behavior. In turn, this makes some Africans think that kissing in public is “civilized” (Mebaley, 2014). One criticizing the other, and the other, once again, conforming to one’s ways… Much to Danielle’s and my amusement, Mebaley uses Cameroon as one example of an African custom or mindset that resisted the dominating Western mentality:
“In Cameroon, one editorialist I heard on the radio didn’t hesitate to drop it raw: ‘Kisses for us women here are not necessary as long as they can be replaced with a good home, jewelry, clothes and furniture. Love can’t give you comfort, money does. bit!
” (Mebaley, 2014).
The accuracy of this made us laugh quite a
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By Danielle Kepeden I recently had an interview with ASA president, proud Krobo womanist Anna Teye. We talked (and laughed) about how she became an Africana womanist, being African abroad, and Drake’s issues. really been into my culture and everyAnna: I came here in 2012, my fresh- thing but coming here -- you only really understand your identity when you're man year faced with another, somebody who is M: Here in America, or Ohio? different from you. Coming here I realized how ignorant as heck people A: Here in America, in Ohio and at Denison, yeah. That was my first time were about Africa and how many of the Africans here were kinda disliving here missive of their cultural background. It M: OK, and did you consider yourself a made me more African in a sense. I feminist when you came here? remember distinctly, it was my freshA: I did, I didn't have a name for what I man year ’cause I went back home that summer and I redid my closet, full was but I knew that I was sick and of African prints. I needed to embrace tired of gendered norms and how women were perceived back at home my culture more than I did in high school. This is a new me, that means M: Obviously you read different kinds I'm embracing more of what I feel of literature that helped shape your makes ME, which is my culture, my whole feminist ideology, but all the people, my language... fundamentals that you felt in Ghana without having a name for it, are they M: I feel like I started having more still the same or did they change with black pride and more African pride when Michael brown died. the western influence? Me: So, when did you come here?
A: OK, so I think what happened was, since I was four years old, I've always been rebelling against ideas of what I should or should not do, just cuz I was a girl. I got the western definitions, here. But I felt like the more I was getting into the literature of feminism, the more I realized that people who were like me, our voices weren't included in the conversation. So I guess my interaction with western feminism made me more hardcore about my own African influenced womanism, that's what I would call it. I wouldn't say it changed, it just became stronger. M: Right! I feel like I became African when I came to America. Do you feel that way too? A: Interesting. So I guess I've always
A: Really? M: Yeah A: Really?
M: OK. Back to feminism. What other question should I ask? Gosh I’m such a bad interviewer! [Collective laughter] A: Why Africana womanism?
M: Yea, ’cause it's more centered around black women, African needs. Because our needs are a little different than western feminists... A: And the thing is I didn't realize that until the end of my sophomore year of college. I didn't realize that the feminism that I was being indoctrinated in was not fully supporting me. The funny thing is, my boyfriend actually has been telling me since the day I went into my first women's study class. He was like "You know what? I am not a feminist. I don't believe in that shit." I'm like "You just a man. You just hatin'. Whatever." But with time I actually understood what he was saying. He said "feminism is just a new patriarchy, except with white women. It was just a white ideology meant to serve white women's needs.“
M: Yeah. ’Cause I was so into the trial, and for me it was like yea, he A few audience members: Preach! killed him. He killed him. He's going to A: So at the end of my sophomore jail. year, I'm like enough of this. I'm tired of reading just white feminists. I'm tired Together: DUH! M: And then he didn't go to jail. And I of them saying "Oh, we can't cut our literally stood there, looked at the TV hair the way we want to, oh we can't and bawled out. And that's when I re- wear the clothes we want to.” Women alized that the system doesn’t protect in Africa are not going through the same struggles. They can't eat without us. They're not here for us. It was an the male head of the household eating American who made me feel more first. They can't go to the farm without African. Who reminded me of my their children being strapped to their roots, who I am and where I come backs. from.
A: Makes sense, yea
M: Although we understand the
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M: Although we understand the importance of those issues, there's much more going on. You can’t have a feminism fighting for all women’s rights, while ignoring other women’s struggles. A: Yea! Although there are modern African women who have to worry about their hair, not being taking seriously, not sleeping with their boss in order to get a job. Those are real concerns but there's just a whole different dynamic that white feminist literature was not talking about. So I focused on Chimamanda Ngozi Adichie. I focused on Assata Shakur. I focused on bell hooks. Just reading more black and African feminist literature made me want to push aside what I learned, and find for myself what I mean when I say I'm an Africana womanist? But yea, that was sophomore year. M: Another question... Umm.. A: My relationship with men? M: Yea! [laughter] Being an Africana womanist, how does it affect your relationship with your boyfriend? Is he more OK with this title instead of feminist? A: He's not really about titles. What he was trying to tell me is that you are falling into this field that has no space for you. But he's always been in support of people defying cultural norms, people thinking for themselves, people working for their own... M: He's your drake [giggles] A: Except Drake has issues [laughter] M (laughing): Who doesn't have issues?
atic fav. I love him. But I listen to Hotline Bling and I'm like “what if she has changed? What if she wants to wear less cuz she feels like it?”
er to you. That's the way you find your strength, power to you. The notion of the African woman staying home and taking care of the children, building a A: Exactly. It doesn't make her any less strong foundation, I've grown to support of a woman you should love. But any- that. I shouldn’t degrade that just beways he’s [the boyfriend] always been cause western feminism told me it's an supportive. We have these discussions “oppressive“ situation. Being an African housewife can hold a lot of power. on inequalities, on Pan-Africanism... Then again he's still a man. So some- Other traditions? I should hate the bride times I have to check him. On our first price, it has very patriarchal connotadate, he wanted to pay for the check tions, but honestly, I know my dad will and I said “no, I pay for my own go through a traditional wedding with checks, that's what my mom taught the bride price. Honestly I want a tradime.” He was puzzled. Then he realtional wedding with the bride price and ized "wait why do I have to pay for her, the whole ceremony. At the end of the am I paying her?" I feel like together day, pick and choose the traditions suit we've helped each other grow, he's you. helped me shape my identity inside and M: Yea, I feel like a problem with westoutside of womanism and I've helped ern feminism, is that it looks at other him realized some of the privileges he cultures only through a western lens. has as a man. I think we have good material, any last However, my relationship with my dad? words? He doesn't know I'm a women's study major. This summer was the first time I A: There are many African women who, told him I'm international studies with a like me hated, the ideas that their brothers could do more than them, deswomen and development concentration. Surprisingly he was ok with it. It’s pised it. But they are afraid to claim a such a growing field, I guess he didn't label because they know it comes with think it was something useless I could men asking things like " So you're a man hater now?" Yea I've been asked never find a job in. But I still have my problems with him, he's very traditional. that! Claim feminism, claim womanism. It's not just a western construct. Our So we butt heads when it comes to that. But in general I' have no problem great-grandmothers were feminists. It's not a foreign concept. with men. I just check them all the time… but that's their problem, not M: Exactly. It was born in Africa. They mine. [Laughter] just stole it from us M: Exactly. So you talked about traditions. How do those traditions conflict with your womanism?
A: For the longest time I thought being a housewife was a problem. My mom A: Drake just... yea, I have a problem told me she could never be a housewith Drake. He thinks he can "better" women. What are you talking about "I wife. She gives no shits about dependknow you really are"? No you don't you ing on a man. She kinda passed that on to me. But there should be no redon't even know who you are! straints as to what a woman can do. If M: He's sometimes a low-key problem- you want to be a housewife, more pow-
[Collective laughter] A: Like everything else. That's all I have to say M: Like Dafra Kura said, “You think you invented hip hop? We were rapping before America was created!” [collective laughter]
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Works Cited "18 Phenomenal African Feminists to Know and Celebrate." ForHarriet, 1 Apr. 2015. Web. 28 Sept. 2015. Collins, Patricia. Black Feminist Thought Knowledge, Consciousness, and the Politics of Empowerment. Rev. 10th Anniversary ed. New York: Routledge, 2000. Print. Ahlberg, Beth. "Is There a Distinct African Sexuality? A Critical Response to Caldwell." JSTOR. Web. 28 Sept. 2015. "African Feminisms." - Women, Gender, Women's, and Social. Web. 28 Sept. 2015. "Beauty, Style, & Grace..." Pinterest. Web. 28 Sept. 2015. "Colonize." Merriam-Webster. Merriam-Webster. Web. 28 Sept. 2015. Felcon, Becca. "Grace Amey-Obeng: Promoting Natural Beauty." The Borgen Project RSS2. 12 Apr. 2014. Web. 28 Sept. 2015. "Feminism Has Always Existed in Africa." MsAfropolitan. 1 June 2012. Web. 28 Sept. 2015. Fihlani, Pumza. "Africa: Where Black Is Not Really Beautiful - BBC News."BBC News. 2013. Web. 28 Sept. 2015. Guy-Sheftall, Beverly. "Introduction." Words of Fire: An Anthology of African-American Feminist Thought. New York: New, 1995. 11. Print. Habbas, Hakima. "Feminists We Love: Professor Amina Mama - The Feminist Wire." The Feminist Wire. 24 Oct. 2014. Web. 28 Sept. 2015. Jabbar, Siji. "How Do Africans Kiss?" This Is Africa. 27 Feb. 2014. Web. 28 Sept. 2015. Mebaley, Annie. "Africans Are NOT Ashamed to Kiss." This Is Africa. 21 July 2014. Web. 28 Sept. 2015. Mungroo, Melissa. "Forms of African Feminism." UKZN NdabaOnline. 23 Oct. 2013. Web. 28 Sept. 2015. Okazaki, Suzie, E. R. J. David, and Nancy Abelmann. "Colonialism and Psychology of Culture." Nancyabelmann. Social and Personality Psychology Compass, 2008. Web. 28 Sept. 2015. "The Ghanaian Woman Who Made Millions Fighting Skin-bleaching."BBC News. 2013. Web. 28 Sept. 2015. "Transcript of "The Danger of a Single Story"" Chimamanda Ngozi Adichie: The Danger of a Single Story. 1 Oct. 2009. Web. 28 Sept. 2015. Twitter. Web. 28 Sept. 2015. "Yew's Death Grim Reminder of What Ghana Lost in Nkrumah – Ama Ata Aidoo." Starrfmonline.com. 23 Mar. 2015. Web. 28 Sept. 2015.
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Femme Noire Vol 2 The African Issue 11