By Obioma Nnaemeka, Chima J. Korieh
Shaping Our Sturggles: Nigerian girls in historical past, tradition and Social switch presents a serious reconsideration of ladies s place in Nigeria by way of exploring their old, developmental, and socio-cultural reports throughout Nigeria s cultures. It seeks to attract new recognition to nonetheless ignored elements of girls s stories, whereas suggesting reappraisal of girls s roles as ancient actors is helping to facilitate a extra encompassing rethinking in their position in society and their nonetheless underestimated contribution to societal improvement. Their altering roles, their marginalization at diversified historic occasions, and most significantly, their resilience and resistance to the class of ladies because the decrease category in society is mirrored within the various and reflective essays provided during this quantity. In reading quite a number fabric that testifies to the huge spectrum of girls s reports in Nigeria, the essays during this assortment situate girls as a special classification in society and consider the methods ladies have navigated during the stumbling blocks that experience faced them traditionally and their remarkable talents to claim their autonomy as participants and as teams. This ebook contributes to the continuing exploration of ladies s lives and makes a different contribution to the scholarly research of the reviews of girls as they negotiate their identities and the discourses on modernism and improvement.
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I . . They . . My people . . My grandfather”). As Weaver reminds us, “Natives tend to see themselves in terms of ‘self in society’”; that is, the self is part of a larger “we” (39). 41 Offering in part a kind of testimony, Winnemucca’s communitist narrative as a whole is, as Senier affirms, dynamic and participatory. 42 For example, her descriptions of family relations nearly vibrate with affirmation of her people’s “civilized” status and accusation of whites’ very different (and, she implies, inferior) values (see Walker 139–41): “We are taught to love everybody.
In all instances, however, Ward’s speeches reflect the centrality of community preservation and survival rather than individualistic expression. Moreover, they underscore for us “the link between literature and social relationships that is a natural part of the oral tradition” and the transformative power of language in effecting social change (Womack 16, 17, 66–67; see also Bruchac 91; Armstrong 183). As Theda Perdue indicates: “The political organization that existed in the Cherokee Nation in 1817 and 1818 had made it possible for women to voice their opinion.
More than fifty of their towns had been burned, their orchards cut down, their fields wasted, their cattle and horses killed and driven off, their stores of buckskin and other personal property plundered; hundreds of their people had been killed or had died of starvation and exposure; others were prisoners or slaves; those who had escaped were fugitives in the mountains, living upon acorns and chestnuts and wild game, or were refugees with the British. From the Virginia line to the Chattahoochee the chain of destruction was complete.