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The colonial roots of gender inequality refers to the political, educational, and economic inequalities between men and women in Africa.According to a Global Gender Gap Index [1] report published in 2018, it would take 135 years to close the gender gap in Sub-Saharan Africa and nearly 153 years in North Africa.
The various marriage ceremonies performed in Africa begin with the initial introduction between the groom and bride. The Yoruba call this ‘Mo mi i mo e’ (know me and let me know you) while the Igbo call it ‘Ikutu aka n’ulo’ (Knock on the door). [5] The family is typically involved within this process.
During the 1720s, the slave-trading states of Whydah and Allada were taken, giving Dahomey direct access to the slave coast and trade with Europeans. King Agadja (1708–1740) attempted to end the slave trade by keeping the slaves on plantations producing palm oil, but the European profits on slaves and Dahomey's dependency on firearms were too ...
Another section of Yemitan's Tinubu biography, referred to as the Amadie-Ojo Affair, captures a slave trading deal gone sour in 1853 (notably after the 1852 Treaty abolishing slavery in Lagos) wherein Tinubu tells another slave trader (Domingo Martinez) that "she would rather drown the slaves [20 in number] than sell them at a discount". [26]
In this view, Muhammad granted women rights and privileges in the sphere of family life, marriage, education, and economic endeavours, rights that help improve women's status in society." However, "the Arab Bedouins were dedicated to custom and tradition and resisted changes brought by the new religion." Haddad and Esposito state that in this ...
Under apartheid in South Africa, Apartheid laws and social norms assigned black women a lower status, leading to what is now known as the “triple oppression” of race, class, and gender. [1] Before the colonial era, women held significant authority in many African societies, including in agriculture. However, with the decline of farming ...
In researching his life, some scholars since the late 20th century have disputed Equiano's account of his origins. In 1999 while editing a new version of Equiano's memoir, Vincent Carretta, a professor of English at the University of Maryland, found two records that led him to question the former slave's account of being born in Africa.
Slavery was a way of mobilising an agricultural work force. [12] This local African slavery was much less harsh and brutal than the slavery practiced by Europeans on, for example, the plantations of the United States, the West Indies, and Brazil. The local slavery has been described by anthropologist M. McCulloch: