madisonightz

[blkgirlwrestling]

Black History Month icons pt. 2!! ✊🏾 feel free to use.

[tache-noire]

oba femi forever and ever btw!!!!!!

[bookclub4m]

45 New & Forthcoming Indie Press Books by BIPOC Authors 

Every month Book Club for Masochists: A Readers’ Advisory Podcasts chooses a genre at random and we read and discuss books from that genre. We also put together book lists for each episode/genre that feature works by BIPOC (Black, Indigenous, & People of Colour) authors. All of the lists can be found here.

Fiction

Weird Black Girls: Stories by Elwin Cotman (AK Press)

False Idols: A Reluctant King Novel by K’Wan (Akashic Books)

Sister Deborah by Scholastique Mukasonga, translated by Mark Polizzotti (Archipelago Books)

Bad Land by Corinna Chong (Arsenal Pulp Press)

These Letters End in Tears by Musih Tedji Xaviere (Catapult)

The Coin by Yasmin Zaher (Catapult)

Cecilia by K-Ming Chang (Coffee House Press)

Fog & Car by Eugene Lim (Coffee House Press)

We’re Safe When We’re Alone by Nghiem Tran (Coffee House Press)

A Woman of Pleasure by Kiyoko Murata, translated by Juliet Winters Carpenter (Counterpoint Press)

Bad Seed by Gabriel Carle, translated by Heather Houde (Feminist Press)

The Default World by Naomi Kanakia (Feminist Press)

The Singularity by Balsam Karam, translated by Saskia Vogel (Feminist Press)

I'll Give You a Reason by Annell López (Feminist Press)

Tongueless by Lau Yee-Wa, translated by Jennifer Feeley (Feminist Press)

Outcaste by Sheila James (Goose Lane Editions)

Silken Gazelles by Jokha Alharthi, translated by Marilyn Booth (House of Anansi Press)

Dad, I Miss You by Nadia Sammurtok, illustrated by Simji Park (Inhabit Media)

Secrets of the Snakestone by Pia DasGupta (Nosy Crow)

The Burrow by Melanie Cheng (Tin House)

Masquerade by Mike Fu (Tin House)

The World With Its Mouth Open: Stories by Zahid Rafiq (Tin House)

I Love You So Much It's Killing Us Both by Mariah Stovall (Soft Skull Press)

Non-Fiction

RAPilates: Body and Mind Conditioning in the Digital Age by Chuck D and Kathy Lopez (Akashic Books)

All Our Ordinary Stories: A Multigenerational Family Odyssey by Teresa Wong (Arsenal Pulp Press)

Dispersals: On Plants, Borders, and Belonging by Jessica J. Lee (Catapult)

My Pisces Heart: A Black Immigrant's Search for Home Across Four Continents by Jennifer Neal  (Catapult)

Beyond the Mountains: An Immigrant's Inspiring Journey of Healing and Learning to Dance with the Universe by Deja Vu Prem (Catapult)

Out of the Sierra: A Story of Rarámuri Resistance by Victoria Blanco (Coffee House Press)

Thunder Song: Essays by Sasha LaPointe (Counterpoint Press)

Born to Walk: My Journey of Trials and Resilience by Alpha Nkuranga (Goose Lane Editions)

Jinny Yu (At Once/À La Fois) by Jinny Yu (Goose Lane Editions)

Log Off: Why Posting and Politics (Almost) Never Mix by Katherine Cross (LittlePuss Press)

Becoming Little Shell: A Landless Indian’s Journey Home by Chris La Tray (Milkweed Editions)

World of Wonders: In Praise of Fireflies, Whale Sharks, and Other Astonishments  by Aimee Nezhukumatathil (Milkweed Editions)

Opacities: On Writing and the Writing Life by Sofia Samatar (Soft Skull Press)

The Story Game by Shze-Hui Tjoa (Tin House)

Black Meme: The History of the Images That Make Us by Legacy Russell (Verso Books)

Poetry

i heard a crow before i was born by Jules Delorme (Goose Lane Editions)

We the Gathered Heat: Asian American and Pacific Islander Poetry, Performance, and Spoken Word edited by Franny Choi, Bao Phi, Noʻu Revilla, and Terisa Siagatonu (Haymarket Books)

A Map of My Want by Faylita Hicks (Haymarket Books)

[...] by Fady Joudah (Milkweed Editions)

Comics

A Witch’s Guide to Burning by Aminder Dhaliwal (Drawn & Quarterly)

Oba Electroplating Factory by Yoshiharu Tsuge (Drawn & Quarterly)

Lost at Windy River by  Jillian Dolan, Trina Rathgeber and Alina Pete (Orca Books)

[sikoazayn]

oba feminists we're so up

[animefeminist]

Chatty AF 214: Dead Dead Demons Dededede Destruction Retrospective

Vrai, Peter, and Toni look back at the anime adaptation of Inio Asano’s sapphic apocalypse, a series that couldn’t be more timely in its exploration of genocide and an “everyday apocalypse.”

Episode Information

Date Recorded: September 23rd, 2024 Hosts: Vrai, Peter, Toni

Episode Breakdown

0:00:00 Intro 0:01:28 Also there’s a manga 0:03:11 Spoiler warning 0:04:09 Content warning 0:04:29 Content vs tone 0:07:41 Anime vs manga 0:10:12 Oba and the aliens 0:17:34 Fascism, colonialism, the military industrial complex, and corporate complicity 0:22:14 Activism and futility 0:28:13 Kenichi and Hiroshi 0:30:29 Collective vs individual action 0:35:21 Kenichi by way of Naomi Klein 0:39:28 Dostoevsky has entered the chat 0:40:23 Time for metatext 0:46:35 Watchmen-like narrative structure 0:51:25 The anime is gayer? 1:01:37 Makoto appreciation 1:06:39 The English dub 1:09:37 Adaptation quality 1:15:05 Final thoughts? 1:19:29 About the title 1:21:22 Outro

[osidius-el-enfatico]

one of the new belle of the ball in WWE is a wrestler called Oba Femi. he is very good.

there is currently a war between his fans on if they're to be called Oba feminists or Oba femboys.

[miru-has-thoughts]

Not an oba feminist...and after was he said to Rizzo...i never will

I need Tony to win and dispose of Oba in a body bag

[ayittey1]

The Role of Women In Traditional African Societies

One area where the traditional societies were well advanced than their Western counterparts was in the area of women’s rights. Women in non-Western traditional societies were long “liberated” before those in the West. In fact, the Western feminist movement drew a lot of inspiration from the role women played in traditional Iroquois society. According to Jacobsen (2009),

 An aspect of Native American life that alternately intrigued, perplexed, and sometimes alarmed European and European-American observers, most of whom were male, during the 17th and 18th centuries, was the influential role of women. In many cases they hold pivotal positions in Native political systems. Iroquois women, for example, nominate men to positions of leadership and can “dehorn,” or impeach, them for misconduct. Women often have veto power over men’s plans for war. In a matrilineal society — and nearly all the confederacies that bordered the colonies were matrilineal — women owned all household goods except the men’s clothes, weapons, and hunting implements. They also were the primary conduits of culture from generation to generation.

 The role of women in Iroquois society inspired some of the most influential advocates of modern feminism in the United States. The Iroquois example figures importantly in a seminal book in what Sally R. Wagner calls “the first wave of feminism,” Matilda Joslyn Gage’s Woman, Church, and State (1893). In that book, Gage acknowledges, according to Wagner’s research, that “the modern world [is] indebted [to the Iroquois] for its first conception of inherent rights, natural equality of condition, and the establishment of a civilized government upon this basis.”

Gage was one of the 19th century’s three most influential American feminists, with Elizabeth Cady Stanton and Susan B. Anthony. Gage herself was admitted to the Iroquois Council of Matrons and was adopted into the Wolf Clan, with the name Karonienhawi, “she who holds [up] the sky.” (Jacobsen, 2009).

 It is not just in the Iroquois nation that women held important political positions. As we have shown above, most traditional societies have Clan or Queen Mothers with the power to appoint and depose a chief.  Her role is to scold, reprimand and rebuke an erring chief since a bad chief brings shame to the royal family.  If the chief continues in his errant ways, the Queen Mother has the power to recall and depose the chief.

 In other traditional; systems, women even played a more visible political role:

 ·        Women ruled the Mongol Empire (Weatherford, 2005).

 ·        Quen Nzinga of the Mbundu people of Angola put up a ferocious resistance against Portuguese colonial rule (http://www.blackpast.org/?q=gah/queen-nzinga-1583-1663).

 ·        The kings of Dahomey were assisted by a cabinet which consisted of the migan (prime minister); the meu (finance minister) created by Tegbesu; yovo-gan (viceroy of Whydah); the to-no-num (the chief eunuch and minister in charge of protocol); the tokpo (minister of agriculture); the agan (general of the army); and the adjaho (minister of the king's palace and the chief of police). The most interesting and unique feature of the cabinet was that each of these posts had a female counterpart who complemented him but reported independently to the king (Ayittey, 2006: 243).

 ·        During his reign, Gezo increased the number of the full-time soldiers from about 5,000 in 1840 to 12,000 by 1845. This army consisted not only of men but also of women, the famous Amazons `devoted to the person of the king and valorous in war.' This unique female section was created and organized by Gezo and consisted of 2,500 female soldiers divided into three brigades. Commanders of this army were also top cabinet ministers in charge of the central government thus enhancing the position of the army in decision making (Boahen, 1986; p.86).

 ·        In the Yoruba Kingdom (Nigeria) in early times it was not necessarily a male who was chosen as ruler, and the traditions of Oyo, Sabe, Ondo, and Ilesa record the reigns of female oba (kings) (Smith, 1969: 13).

 ·        In Asante, the British captured and exiled the king to Sierra Leone in January 1897. But to the Asante, it was the golden stool, not the king, was the symbol and soul of their nation. When the British made a vain attempt to capture the golden stool in April 1900, they met a stiff and humiliating defeat at the hands of an Asante woman, Yaa Asantewa, the Queen Mother of Edweso. Though this rebellion was finally crushed, the British never gained possession of the golden stool. Of course, British historians rarely mention this defeat, much less at the hands of a woman!

 Needless to say, there were bad women rulers too. One was Dode Akabi, whose accession to power constituted the first major female figure in Gá, and indeed Gold Coast. But in her long reign, 1610-1635, she cast aside the practice of rule by consensus and issued a series of brutal decrees which displeased her people. She was f killed after she had ordered her subjects to sink a well at a place called Akabikenke (Ayittey, 2006: 232)

 Women In The Traditional Economic System

 With the exception of Islamic countries in the Middle East, women also played a much more visible and important role in the traditional economy – especially in agriculture and market trading. Most traditional societies practice sexual division of labor. In early times, activities considered dangerous and physically strenuous such as waging wars, hunting, fishing, manufacturing (cloth weaving, pottery, leatherworks, iron smelting, sculpturing, etc) and building were male occupations. Food cultivation and processing were traditionally reserved for women. Since the family's entire needs could not be produced on the farm, a surplus was necessary to exchange for those items. It was only natural that trade in foodstuffs and vending came to be handled by women and for market governance to lie in their hands. Indeed in many localities, market rules were generally laid down and enforced by "Market Queens", usually selected from the women traders.

 Women still play this role today since agriculture continues to account for a higher share of the Gross Domestic Product (GDP) of developing countries. For example, three out of four Africans are engaged in agriculture, with women making the most significant contribution. They perform “some 90 percent of the work of food processing, 80 percent of food storage tasks, 90 percent of hoeing and weeding, and 60 percent of harvesting and marketing, besides load carrying and transport services” (FAO, 1985, Chapter 7).[i] Rural markets and trade are also largely handled by women. Local farm produce ‑ either cash crops or food crops ‑ are marketed at the local market, almost invariably by women.

 In West Africa, for example, market activity has been dominated by women for centuries:

 ·        In 1879, Governor Rowe of Sierra Leone expressed his admiration of these women:  “The genius of the Sierra Leone people is commercial; from babyhood the Aku girl is a trader, and as she grows up she carries her small wares wherever she can go with safety. The further she goes from the European trading depots the better is her market” (White, 1987; p.27).

 ·        The market in every Ga town is run entirely by women. No trading, except that initiated by foreigners is ever carried on by men...Many of the women are very shrewd and ingenious in their trading. One day when good catches of fish were coming in I saw a woman, who had no fishing men‑folk, exchange a bowlful of fried akpiti cakes for a panful of fresh fish, and then hastily sell the fish to a `stranger' who was trying to make up a load to take away. The sale of the fish brought her three shillings and four pence. The sale of the cakes would have brought her one and sixpence. The materials out of which she made the cakes probably cost less than sixpence (Field, 1940: 64).

 ·        The market place among the Akan of Ghana is largely a woman's world. Except for the small percentage of traders who are men, the processes of trade are said to be mysteries to men. Men often seem uncomfortable in the market; they prefer to send a woman or a child to make purchases for them, and avoid entering it if possible. For women, the market place is not only a place of business but of leisure as well. Sales are sometimes slow and women chat and josh with each other” (McCall, 1962).

 ·        In South Dahomey, commercial gains are a woman's own property and she spends her money free of all control...Trade gives to women a partial economic independence and if their business is profitable they might even be able to lend some money ‑ a few thousand francs ‑ to their husbands against their future crops (Tardits and Tardits, 1962).

 The object in trading was to make a profit. The Yoruba women "trade for profit, bargaining with both the producer and the consumer in order to obtain as large a margin of profit as possible" (Bascom, 1984; p.26). And profits made from trading were kept by the women in almost all of the West African countries.

 Though the amount of profit was often small by today’s standards, many women traders were able to accumulate enough for a variety of purposes: to reinvest and expand their trading activities, to cover domestic and personal expenses since spouses have to keep the house in good condition, to replace old cooking utensils, to buy their own clothes and to educate their children. The case of Abi Jones was earlier cited where profits from her trading were used to educate her sons. Indeed, many of the post‑colonial leaders of Africa were similarly educated ‑ with funds accumulated from trading profits.

 Another important use of trade profits was the financing of political activity. As Herskovits and Harwitz  (1964) put it: "Support for the nationalist movements that were the instruments of political independence came in considerable measure from the donations of the market women" (p.7).

 To start trading, women often looked to their husbands for support or borrowed from the extended family pot. For example,

As soon as he is married the Ga husband is expected to set his wife up in trade (`ewo le dzra' ‑ he puts her in the market). It is part of every woman's normal occupation to engage in some sort of trade and every reasonable husband is expected to start her off...When she is unlucky in her trading and loses her capital her husband is expected to set her up again, but if she loses her capital three times she is a bad manager and he has no further obligation in the matter (Field, 1940:55).

 Market trading generally made African women economically independent. Chatting at the market place also provided an important social release for pent‑up emotions.  Of course, today, much of this market activity has spilled over into the informal sector, where women still play an important role in food-related activities, such as, food vending by the roadside.

 [i] Perhaps this gender characteristic explains why Africa’s agriculture revolution never materialized. In many countries, it was crafted with the help of Western agricultural experts who tended to prescribe “mechanization” with the importation of male-driven agricultural machinery.

References Ayittey, George B.N. (2006) Indigenous African Institutions. Dobbs Ferry, NY: Transnational Publishers.

Bascom, William (1984). The Yoruba Of Southwestern Nigeria. Prospect Heights: Waveland Press, Inc.

Boahen, A.A. (1986). Topics in West African History. New York: Longman.

 Bohannan, Paul and George Dalton eds. (1962). Markets In Africa. Evanston: Northwestern University Press.

Field, M. J. (1940). Social Organization of the Ga People. Accra: Government of the Gold Coast Printing

Herskovits, M.J. and Harwitz, M. eds. (1964). Economic Transition In Africa. Evanston: Northwestern University Press.

 Jacobsen, E. (2009) The Iroquois Constitutionhttps://ca01001129.schoolwires.net/cms/lib7/ca01001129/centricity/domain/221/the_iroquois_constitution.pdf

Johansen, Bruce E. (1990). “Native American Societies and the Evolution of Democracy in

America, 1600-1800,” Ethnohistory, Vol. 37, No. 3 (Summer, 1990): pp. 279-290.

______________ “Native American Ideas of Governance and U.S. Constitution

http://www.america.gov/st/peopleplace-english/2009/June/20090617110824wrybakcuh0.5986096.html

McCall, Daniel F. (1962). "The Koforidua Market," in Bohannan and Dalton, eds. (1962).

 Smith, Robert S. (1969).  Kingdoms of The Yoruba. London: Methuen & Co. Ltd

 Tardits Claudine and Claude (1962). "Traditional Market Economy in South Dahomey" in  Bohannan and Dalton (1962).

 Weatherford, Jack (1989). Indian Givers: How the Indians of the Americas transformed the  World. New York: Ballantine, 1989.

_______"The Women Who Ruled the Mongol Empire", Globalist Document - Global History, June 20, 2005

 White, E. Frances (1987). Sierra Leone's Settler Women Traders. Ann Arbor: University of Michigan Press.

[infohubs]

Peace Akinyode: How "King of Boys (2)" Broke Certain Nollywood Sterotypes With its Female Characters

Peace Akinyode: How "King of Boys (2)" Broke Certain Nollywood Sterotypes With its Female Characters King of Boys is inarguably one of the best movies to grace the Nigerian screen in recent years. The story, its execution, the actors, costumes, and production were just right for the movie. However, beyond the unconventional storyline and action-packed production is a solid representation of women in politics.   Firstly, Sola Sobowale playing the king of boys is an affront to the unspoken rules of this make-believe world, where it is believed that women who are given lead perky breasts, flawless skin and mortar-board hips. Usually, Sobowale would be a clingy mother-in-law, a mourning widow at the mercy of her husband’s relative, an evil witch wreaking havoc on the story’s protagonist for unreasonable reasons – she would be anything but someone who wields as much power as Oba did. Kemi Adetiba had other plans. With Laburu, she shows that it is possible for women of older ages to be the pivotal characters of movies without having to squeeze into the casing of a conventional female protagonist in Nollywood. There is no shying away from the fact that Laburu is approaching her later years. In the first episode of the series, she is stripped of her make-up at some point, her wrinkles are allowed to show, her hairline is allowed to recede. She is allowed to be Laburu: the old woman who has no limits to her ambition despite society’s brackets for someone of her gender and her age.   King of Boys also challenges a culture that sees marital status as the most important aspect of a woman’s life, even if she has achieved just as much as her male counterparts. In episode three, we see how Laburu deals a team member a dose of her eyes-pop-plus-dangerous-squint move when the lady suggests they leak a false story of Laburu’s engagement to the press. The move, which was to feed traditional voters the idea that Oba is “settled” enough to be the next governor of Lagos state, reveals the Nigerian culture of refusing to see a woman as worthy, no matter her achievements, until she has a “crown over her head.” Laburu’s question, “Would we be discussing this if I were a male candidate?” challenges gender equality in the society and leaves us to think if truly men would be treated as unworthy if they had achieved all that but had chosen to remain unmarried. King of Boys as a headline itself is a slap in the face of patriarchy, especially as the king here is a woman. When the matter  of late Prince Philip having the title of “prince” as opposed to “king” was discussed on social media platforms, a lot of comments played around the lines of how women never really have something to offer men. However, the situation only seems to further expose patriarchy as a structure that regards women in terms of “less than.” The truth is that femaleness in patriarchy does not measure up to masculinity even where it carries the cloak of power. It would make sense that if by virtue of her marriage to King George VI, Elizabeth Bowes-Lynn is conferred the title of Queen, and Prince Philip, by virtue of his marriage to Elizabeth II, should carry the royal title befitting the spouse of a Queen – which is King. But where a kingship exists, a queenship  becomes a sit-and-look-pretty position. This will explain why a lot of women on social media today carry the title ‘king’ instead of being ‘queens’, because in a way, they are aware that queenship, even with legitimate power, is only half of king in many ways. For one, it is not powerful enough to confer kingship to the queen’s husband. And as Laburu has shown, for an increasing number of women, sitting pretty and cutting ribbons without real powers to make a change on the tables, is simply not enough. Another subtle feminist stance taken by Adetiba in the writing of KOB2 is having two female characters go head to head for something other than male validation. Cat fights are not new in movies, however, these feline powers are usually channeled at winning the attention of one man who stands as the sun of the story. Conversely, Laburu and Jumoke Randle make political power their own sun, and ruthlessly battle for the governorship of Lagos State instead. They both want power, and whether they wield it directly – as Laburu has always done, or indirectly through a man – in Randle’s style, for once, the man is not the bone of two women’s contention in the story. That, in itself, is another of Adetiba’s contributions to the representation of women as stand-alone beings, not merely accessories to men’s existence. Also, we see female characters in the worst of behaviors without their gender being an extra tag of shame or a cause of sympathy for their crimes. When women are of bad character, there is usually judgment from the puritan standpoint which berates them, not for being evil, but for being women and evil. Sentences like “She stole? And she’s a woman o,” ”That lecturer is wicked, and she is somebody’s mother,” are demonstrations of this perspective. On the other hand, sometimes when a woman rapes, or steals, or kills, there is some form of sympathy for her which stems from this same women-are-saints ideology. While it tries to look benevolent, this sympathy is patriarchy’s way of telling women “we would not put you on the same scale with every other human being, because, again, you are not a man.” In the end, this ideology is not only fundamentally invalid, it is a disservice to the justice system which should pay no respects to a person’s status before delivering its verdict. Therefore, Eniola Salami, especially in The Return of The King, depicts women as round objects of humanity, capable of the beautiful, bad and ugly, seeking redemption or choosing to wallow in the murk of blood and power that men of their kind dwell in, with judgments based on their person rather than gender. With Laburu, Adetiba proclaims that women are not automatic goddesses of purity, or saints, or angels – women are human beings equally capable of good and gore. If women are to truly become equal, they must be portrayed and allowed to exist in all the possibilities of what it means to be human, and this is what Adetiba has done with Laburu in KOB. King of Boys pushed a lot of boundaries and overturned tables not only in terms of filmmaking, but also in respect of the definitions of womanhood. Little wonder one Nigerian actor (who has tried to ride on Adetiba’s shine with his 2019 YouTube movie series, also titled King of Boys)   said, “A woman can never be King of Boys”, shortly after The Return of the King was released. Rightly, a colleague of his fired back accurately, “a woman can be anything and whatever she wants to be.” The impact of KOB is one which will remain for years. From inspiring the creation of stronger female characters, to rewriting the overall portrayal of women of different ages in the industry, there lies a promise to gradually warm the Nigerian society to the idea of true equality for women. Cheers to more years of breaking archaic cages for women on the Nollywood scene and the Nigerian society at large. https://infohubs.com.ng/peace-akinyode-how-king-of-boys-2-broke-certain-nollywood-sterotypes-with-its-female-characters/

[expatimes]

Nigeria says 51 civilians, 18 security forces killed in unrest

Nigeria's president announced 51 civilians were killed in unrest following days of peaceful protests over police abuses and blamed “hooliganism” for the violence while asserting security forces used “extreme restraint”.

President Muhammadu Buhari's comments in a statement released late Friday are expected to further inflame tensions after Amnesty International reported soldiers shot and killed at least 12 demonstrators Tuesday night as a large crowd sang the national anthem.

Buhari also said 11 policemen and seven soldiers had been killed by “rioters” as of Thursday, and “the mayhem has not stopped.”

He said another 37 civilians were injured. He was speaking to a special meeting with former heads of state and other officials on the way forward after some of Nigeria's worst turmoil in years.

“Many lives have been lost” in Nigeria's unrest, the president's office announced Friday, as the government said days of peaceful protests over police abuses had been hijacked by thugs.

In a national address Thursday, Buhari did not mention the shootings that sparked international outrage. The president instead warned protesters against being used by "subversive elements" and "undermining national security and law and order".

He reiterated that Friday, saying the government “will not fold its arms and allow miscreants and criminals continue to perpetrate acts of hooliganism.”

'Speech killed our spirit'

Soldiers remained in parts of Lagos, Nigeria's largest city, as a 24-hour curfew remained in place.

A witness of Tuesday night's deadly shooting, 33-year-old Isaiah Abor, ventured out anyway to visit the scene where soldiers opened fire. He managed to escape the bloodshed.

“When [the soldiers] were making comments that the flag is not bulletproof - that's when I knew this was going to go out of hand, ”Abor said. Empty ammunition shells still littered the ground.

The president's speech annoyed him. “The blood that stained a whole Nigerian flag, those youths were not even mentioned,” Abor said.

“We are not cowards. We will always come to this ground, and we will always feel for those that are gone, ”Abor said.

Another protester, Olatunde Joshua Oluwanifemi, said: “The speech killed our spirit.”

Okechukwu Nwanguma, with the Rule of Law and Accountability Advocacy Center, said the president's comments, “devoid of sympathy”, were worrying.

Shielding those behind the deadly shootings will only lead to abuses by the police and military, Nwanguma said.

"If those who carried out the killings did so and nothing happens, it will encourage them and others to do the same thing next time."

But citing the president's comments, one influential group behind the protests, the Feminist Coalition, urged youth to stay at home, saying: “We need to stay alive to pursue our dreams to build the future.”

Others disagreed. If the protests have been hijacked by hoodlums, then Nigerian youth should not give up the struggle and instead “go back and re-strategise”, said Seriki Muritala with the National Youth Parliament.

#EndSARS campaign

The protests turned violent Wednesday after the military's shooting a day earlier, as mobs vandalised and burned police stations, courthouses, TV stations and a hotel.

Police battled angry crowds with tear gas and gunfire. The looting and shooting continued on Thursday.

The demonstrations began early this month with calls for Nigeria's government to shut down the Special Anti-Robbery Squad, a notorious police unit known as SARS.

The squad was launched to fight crime but it carried out torture and killings, according to Amnesty International.

The #EndSARS campaign spread across the country and Buhari's government announced it would disband the SARS unit.

The protest persisted with demonstrators calling for more widespread reforms of the police and an end to corruption.

In one attempt at calming tensions, the Lagos state government on Friday shared a list of ongoing prosecution against police officers accused of human rights abuses.

“Today seems like a good day to get on to the work of rebuilding Lagos and ending police brutality,” Governor Babajide Sanwo-Olu said.

Alister, a protester who said his brother Emeka died from a stray bullet from the army, reacts while speaking near Lekki toll gate in Lagos on Tuesday [Sunday Alamba/AP]

An angry crowd shouted at him over the unrest as officials toured burned-out vehicles and the sacked palace of a Lagos ceremonial leader. The leader, or oba, is not popular with some Nigerians who see him as a product of the country's often corrupt politics.

Opulence and grinding poverty are in close contact in Lagos, a city of some 20 million, and the inequality sharpens grievances in Nigeria, Africa's most populous country.

After touring the battered city, the governor told reporters he was “very traumatised” and “we lost people in several parts of the city”.

“Enough is enough,” he said. "We need to heal ourselves."

He said the curfew would begin easing on Saturday and a panel looking into the unrest would begin receiving petitions on Monday.

. #world Read full article: https://expatimes.com/?p=12502&feed_id=11431

[dailynewswebsite]

How the End Sars protests have changed Nigeria forever

Protesters at Lekki toll gate

The anti-police brutality protests in Nigeria created a strong motion that appeared to shake these in energy, however after a turbulent fortnight, BBC Hausa editor Aliyu Tanko considers the place it goes from right here.

A potent mixture of road protests and social media has given younger Nigerians a voice that has shattered the nation’s tradition of deference.

Because the #EndSARS hashtag went viral, so did a defiance of the elite in Nigeria.

The trashing of the palace of the extremely revered oba, or conventional ruler, of Lagos was symbolic of this temper.

The youths dragged his throne round, looted his possessions and swam in his pool.

What started as a protest in opposition to the hated police Particular Anti-Theft Squad (Sars) has grow to be a conduit for the youth to vent their anger with the individuals who have been answerable for Nigeria for many years, and demand change.

Former President Olusegun Obasanjo warned in 2017 that “we’re all sitting on a keg of gunpowder” in relation to the younger.

His feedback had been concerning the continent on the whole however they apply to Nigeria, Africa’s most populous nation with 200 million folks, greater than 60% of whom are below the age of 24.

Nearly all of these of working age do not need formal employment and there are few alternatives to get an excellent training. Earlier this 12 months, authorities statistics confirmed that 40% of Nigerians lived in poverty.

‘Not traditional mischief-making’

However these at the moment in energy at first misunderstood what was happening this time, activist and author Gimba Kakanda instructed the BBC.

“The #EndSARS protests had been initially perceived as one other of the youths’ episodic mischief-making that might fizzle out if left unaddressed,” he mentioned.

“This mind-set of the political class, nearly overly condescending, was the rationale for its gradual response to this unprecedented motion and left all of them on the sting.”

The query is the place does that motion go now?

The success of the protest in forcing concessions from the federal government – equivalent to a promise to disband Sars, and wider police reform – has given Nigerian youths confidence and so they consider that they will make a distinction.

Story continues

A couple of days into the protests, activists had been capable of set up a helpline that might reply to emergencies. Additionally they offered authorized providers to these in want and even arrange a radio station.

These had been financed by crowdfunding and had been cited as examples of how Nigeria may very well be higher if it weren’t for the politicians who usually appear extra focused on what they will personally achieve, fairly than how they will enhance the nation.

However there has additionally been an unpleasant facet.

Whereas those that backed and got here out in assist of the #EndSARS motion had been peaceable, one other phase of the youth noticed the protests as a chance.

Lagos was hit by looting and vandalism on Wednesday and Thursday

They vandalised retailers, raided warehouses and focused the companies of distinguished politicians.

Though the strategy of those two teams is totally different, they do share one factor in frequent: a disdain for these in cost.

It’s unlikely although that they will discover frequent trigger. Any transfer in that route might have an effect on the unfold of the motion throughout the nation as a result of some will discover it laborious to take a seat on the similar desk as folks with “questionable character”.

‘Buhari missed the purpose’

There may be however an consciousness on the a part of the authorities that poverty and hardship are nationwide safety threats, activist Mr Kakanda mentioned.

“The federal government has realised that it could not take such outrage as a right because it has carried out earlier than,” he added.

However it continued to make missteps in attempting to quell the temper.

President Muhammadu Buhari’s tackle to the nation on Thursday night “missed the purpose by a large margin”, in keeping with blogger and columnist Japheth Omojuwa.

Mr Buhari known as for an finish to the protests and the start of a dialogue, however “he might be remembered for threatening Nigerians simply because they requested their authorities to decide to justice”.

The protesters now want to watch the progress in reforming the police, analysts say

Nonetheless, Mr Omojuwa believes that the #EndSARS motion can obtain one thing.

It mustn’t deal with long-term ambitions of gaining political energy, he argues, however fairly ought to ensure that the authorities follow their promise of reform and bringing errant policemen to justice.

It’s these small steps which will ultimately deliver wider change.

Extra about Nigeria’s #EndSars protests

This tumultuous fortnight and notably the taking pictures of protesters in Lagos on 20 October might be remembered in Nigeria for a very long time.

These in energy are clearly anxious that the nation’s big younger inhabitants can not be ignored, or, failing that, cajoled.

It’s getting organised as evidenced by the massive donations obtained by a comparatively unknown group – the Feminist Coalition – that rallied assist for the protests and shook the foundations of Nigeria.

The truth that these younger ladies mentioned they’d regroup makes the elite jittery and clearly signifies that the system must work for all and never for the privileged few.

From this episode, Nigerian politics has modified ceaselessly as a result of the youths have realised how highly effective they’re and what they will obtain once they unite for a typical objective.

from Growth News https://growthnews.in/how-the-end-sars-protests-have-changed-nigeria-forever/ via https://growthnews.in

[anadicletus]

Ooni of Ife: Brain behind cultural, feminist promotions, says Cultural Amb. Ademiluyi The Ooni of Ife, Oba Adeyeye Ogunwusi, has been described as the brain behind the ongoing cultural and feminist promotions through the House of Oduduwa Foundation.

[mztahoney]

Teni Claps Back Angry Feminists Over Remarks On Marriage & Relationship

Teni Claps Back Angry Feminists Over Remarks On Marriage & Relationship

Sensational Nigerian singer, Teni has clapped back at the angry feminists that rolled her over her remarks on marriage and relationships.

The singer took to Twitter to mock feminists stating that everyone is a feminist until its time to propose for marriage. She wrote”Y’all are feminists till it’s time to bend on one knee to ask a man to marry you! Aren’t we equal?”

OBA ORIN@TeniEntertainer

[afroinsider]

Ooni of Ife brain behind cultural, feminist promotions – Ademiluyi

Ooni of Ife brain behind cultural, feminist promotions – Ademiluyi

<!-- Ooni of Ife, Oba Adeyeye Ogunwusi -->

Ooni of Ife, Oba Adeyeye Ogunwusi

The Ooni of Ife, Oba Adeyeye Ogunwusi, has been described as the brain behind the ongoing cultural and feminist promotions through the House of Oduduwa Foundation.

Princess Ronke Ademiluyi, the Cultural Ambassador to the Queen Moremi Ajasoro (QMA) Initiative, an arm of the House of Oduduwa Foundation,…

[kenzymirror]

Fans ‘roast’ Falz for how he treated presidential aspirant, Eunice A

Falz, real name Folarin Falana could do no wrong in the eyes of fans. He has their love and knows this well and has been the next big thing since sliced bread as far as the Nigerian entertainment industry is concerned.

However, that may not be the case right now, as the rapper just stepped on the toes of many of his fans.

Falz hosts ‘On the couch’ with Laila Johnson. The show is about interviewing politicians aspiring for office.

Last week, the duo interviewed 2019 presidential aspirant, Donald Duke, an interview that was really interesting to watch. Only yesterday, Eunice Atuejide a presidential aspirant has interviewed ‘On the couch’.

Falz and Laila have now come under fire for how they ‘treated’ the National Interest Party(NIP) presidential aspirant.

Viewers argued that the interviewers were condescending and unprofessional, treating her without respect because she isn’t as successful as Donald Duke.

They also attacked Laila, for being a feminist but didn’t even acknowledge that Eunice mentioned that she was raped.

See comments below

What Falz and Laila did to that Eunice lady was uncalled for. She should have walked out on them, really.

I can’t believe Falz would stoop that low.

— – jeffrudeen (@VillageParrot) September 2, 2018

Laila is your typical e-feminist, no empathy even when a woman just told her she was raped. That she and Falz are unprofessional is not even surprising but for a feminist overlord like Laila to feel next to zilch for a rape survivor is unbelievably shocking.

— MindSculptor (@_MindSculptor) September 2, 2018

Falz is a disappointment.

— Kelvin Odanz (@Kelvin_Odanz) September 2, 2018

I learnt something from that extremely condescending interview by Laila(especially) and Falz with Eunice Atuejide. Even in the face of such blatant condescension, you can rise above it and let you positivity shine through. Solid woman.

— Babanla (@biolakazeem) September 2, 2018

I can’t take that on the couch show seriously because the Laila and Falz brought a different energy for Donald Duke & then a completely different energy for the other people who aren’t ‘successful politicians’ yet e.g Eunice, Sowore etc.

Let me also add that Eunice was brilliant

— The Ynxxx (@Yxclusive) September 2, 2018

The way Falz is taking this homosexuality issue on “On The Couch with Laila” so serious, I’m beginning to suspect his gay.

— Ofishea MrFingle (@ofishea) September 2, 2018

Eunice spoke on some serious & personal topics like being raped, this is a major issue affecting lots of women, Falz and Laila missed that. This is because every interview now wants to get gems or hit numbers by focusing on Homosexuality or feminism. Let questions lead to others

— That Andy (@AndyMadaki) September 2, 2018

You a Feminist and you putting a woman on the spot, bullying her with your “feminism truths”. That Laila & Falz interview was painful to watch.

— Prof. Yinka (@GalacticoHD) September 2, 2018

Falz and Laila lost me so many times.

Where is there a need to oppose every opinion of your guest?

It’s an interview and not a debate.

— Oba (@OlaseniOladejo) September 2, 2018

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[rosiemotene]

In honouring African Feminist Ancestors, today we salute: Funmilayo Ransome Kuti. Funmilayo Ransome Kuti, was a teacher, political campaigner, women's rights activist and traditional aristocrat of Nigeria. She served with distinction as one of the most prominent leaders of her generation. She was also the first woman in the country to drive a car. Ransome-Kuti's political activism led to her being described as the doyen of female rights in Nigeria, as well as to her being regarded as "The Mother of Africa." Early on, she was a very powerful force advocating for the Nigerian woman's right to vote. She was described in 1947, by the West African Pilot as the "Lioness of Lisabi" for her leadership of the women of the Egba people on a campaign against their arbitrary taxation. That struggle led to the abdication of the high king Oba Ademola II in 1949. Kuti was the mother of the activists Fela Anikulapo Kuti, a musician; Beko Ransome-Kuti, a doctor; and Professor Olikoye Ransome-Kuti, a doctor and health minister.She was also grandmother to musicians Seun Kuti and Femi Kuti. #speakingthroughmyworld #africanfeministforum #africanfeministancestors #FunmilayoRansomeKuti