Scholarly works
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Item Emerging trends in gender war and intimate partner violence(Department of French, Ekiti State University, Ado-Ekiti, Ekiti State, Nigeria, 2019-11) Olayinka, E. B.African feminist literary texts most often document that patterns of intimate partner violence are as a result of socio-culturally imposed structuration in the hierarchy of the sexes, due to cultural determinisms. Hence, it is in most cases assumed that only, women are victims of intimate male partner violence. There are growing concerns that men may just be as well victims of intimate female perpetrated violence. This research investigates roles of female body and sexuality in perpetrating violence against men for the purpose of subverting masculine power in two selected plays from Isaie Biton Koulibaly's anthology, Encore les femmes ... toujours les femmes! The concept of bodiliness is used to investigate the amount of power the female body is able to deploy in quest for female emancipation. The research finds that radical females in the selected short stories deploy powers resident in the body and non-normative sexuality practices to script a new trend of shift in the occurrence and performance of gender violence in intimate relationships. The subversion of hegemony and relegation of male characters is contingent upon the resoluteness of the female characters to use their bodies and sexuality as weapons to undo prescribed gender norms..Item Bodies that matter: Calixthe Beyala’s female bodies and strategies of hegemonic subversion(UCLA Graduate Students Association Publications, 2018) Olayinka, E. B.Without challenging hegemony, liberal Francophone African feminists unearth aspects of patriarchal African cultural practices that objectify women. In contrast, radical Francophone African feminists call for drastic change to these practices through reappropriating the female body as a way to liberate African women from patriarchal oppression. They challenge the patriarchal order by opposing gender roles and stereotypes and by taking a decisive stand for total female liberation. They call for a radical reordering of patriarchal societies through the annulment of binary oppositions that classify women as “other.” In this article, I follow Judith Butler’s lead in Bodies That Matter: On the Discursive Limits of Sexl and explore Calixthe Beyala’s commitment to African women’s liberation from oppression. Beyala’s approach presents auto-eroticism, homicide, infanticide, refusal of marriage, bodily and psychical dis-eroticization, and physical transformation of female bodies as strategies to secure women’s freedom.Item Les idiomes/parlers jeunes comme marqueur d’epoque et d’identite collective(University of Oran 2 Mohamed Ben Ahmed Publisher, 2017-08) Olayinka, E. B.; Ayeleru, B.Item Quand la vie provient du fracas: une etude psychanalytique des protagonistes enfantins de quand les etoiles deviennent noires de Rebecca Ayoko et et I’aube se leva de fatou keita(Department of French, Ekiti State University, Ado-Ekiti, 2017-10) Olayinka, E. B.; Adesuyan, B. I.Cette communication entreprend la juxtaposition de la vie d ’line auteure vis-a-vis celle d’un personnage fictif pour etablir le fait que les vecus enfantins repousses dans Vinconscient resurgent de temps en temps pour motiver lews actions au niveau conscienl. De mime, elle prouve, a travers les decouvertes suite a nos analyses, que les actions'humaines ne sont point fortuites, mats que celles-ci ne proviennent que des experiences receives dans Vinconscient humaifi. Ainsi, avons-nous sou mis Ouand les etoiles deviennent noires de Rebecca Ayoko et Et I'aube se leva de Fatou Keita a une analyse psychanalytique pour esqtiisser un franc lien entre les vecus enfantins et la metamorphose des personnages enfantins romanesques qui connaissent une vie fragmentaire psychologique. Aussi tournans-nous notre attention vers la psyche pour investiguer la tripartie interaction des trois compartiments de i 'appareil psyche humain - le Ca, le Moi, et le Surmoi, et de lew fonctionnement a travers des experiences du vioLqu 'out siibies les personnages investigues. La theorie psychanalytique de Sigmund Freud s'occupe principalement de l 'operation de I’inconscient constituant, selon lui, la partie integrants de la personnalite humaine. Bien siir que Freud pretend que '-Vinconscient est le psychisme lui-meihe, car pour lui, ce qui se figure dans la conscience n'esl qu 'une partie infinitesimale de l 'iceberg. De maniere systematique entee dans la theorie psychanalytique, cette communication a pu enteriner que. la capacite du Moi d’intervenir et de jouer son role de medialeur d’une faqon salubre aboutit a une bonne jin. D un, autre cote, l 'eckec du Moi a jouer ce role preponderant avec succes s 'avere souvent aleatoire a la smite mentale.Item Towards a militant future for African feminism: Mariama Ba’s Legacy in disguise(2017-07) Olayinka, E. B.; Ayobami, K.It is generally acknowledged that the path toed by African feminism is different from that of Western feminism. In most cases, African feminism is known for its collaborative and inclusive approach; it sees men as partners in progress in the struggle for emancipation of African women, whereas Western feminism is adjudged exclusionist in approach. This has given rise to the claim that the precursors of African feminism adopted a subtle/non-combatant strategy in seeking freedom from oppressive African patriarchal tradition for African women. Some of the texts by the avant-gardes, including Marie- Claire Matip’s Ngoda (1954), Therese Kuoh-Moukoury’s Rencontres essentielles (1969) and Aminata Mai'ga Ka’s La Voie du salut suivi de Le Miroir de la vie (1985), only depict deplorable women’s conditions in Black Africa without actually suggesting the way out of the woods. Some, such as Evelyne Mpoudi-Ngo lie’s Sous la cendre le feu (1990) and Buchi Emecheta’s Joys of Motherhood (2005) on the other hand, have been remarked for the compromising ways in which they have suggested emancipation for African women. While Mariama Ba’s So Long a Letter and Scarlet Song can be classified into the latter category, it is expedient to comment that the writer indirectly predicted the militant future directions of African Feminism. This futuristic tendency is foregrounded in Scarlet Song where she creates an Aristocratic French White woman, Mireille, nurtured and educated in Africa, but in defence of womanhood resorts into violence and murder to break the shackles of intransigent African traditions and set herself free from the psychological burdens inherent in the customs. Some literatures on theories of violence trace the genesis of women’s violence to victimisation in intimate relationships. Such theories help to locate Mireille’s succumb to violence and murder to her victimisation in her multiracial marriage. Although Mireille is non-African by birth, Mariama Ba creates this character to pave the way and act as ombudsman to teach the timid African woman the fact that violence must beget violence if the latter aspires to be absolutely free from hegemonic oppression. This is artistic creation partially borrows from the Western Feminist world to advocate militancy and violence which new generation of African feminists in the likes of Ken Bugul, Calixthe Beyala, Fatou Keita, and Lola Shoneyin currently demonstrate in their feminist discourse.Item Corps feminin, corps saccage, corps mutile: la vie sans fard de la femme opprimee dans Je suis nee au harem de Choga Regina Egbeme(Faculty of Arts, University of Ibadan, Ibadan, Nigeria, 2016) Olayinka, E. B.La theorie de la chosification du corps feminin souligne la problematique de la subjugation de la femme. Ce phenomene occasionne une violence virulente faite a la femme par l'homme, reduisant celle-la a son corps sans egards pour sa personnalite et son integrite. Depuis des decades, les feministes s'opposent a ce defi qui tente de faire de la femme un objet de desir sexuel et de re/production. Je suis nee au harem de Choga Regina Egbeme met en relief les degats atroces que cause l'homme a la femme et releve le principe de l'oppression de la femme au sein d'une societe notoirement hegemonique. Le vecu des femmes et des filles de papa David est un echantillon de temoignage de beaucoup de femmes Africaines tout au long de l'ceuvre. Suite a son mariage force a un homme carrement agressif, violee par lui, et consequemment atteinte par le VIH/SIDA ainsi que le bebe issu de ce viol, Choga, la protagoniste eponyme du roman, fuit clandestinement le 'foyer-prison' ou elle vit avec ses coepouses afm d'aider les enfants et les femmes victimes de ce fleau. Cet article qui s'appuie sur un roman purement autobiographique denonce avec amertume l'assujettissement de la femme africaine prise dans.un engrenage d'ethos, de maladies, voire de traditions epineuses. En depit des annees.de campagnes anti- hegemoniques que mene le feminisme pour la revalorisation du corps feminin, on constate que le corps feminin demeure un site de politique du coup de force patriarcal.Item Narrating juvenile mental disorders in Calixthe Beyala’s selected novels(School of Human Sciences, Polytechnic of Namibia, 2014-12) Olayinka, E. B.Critics of Calixthe Beyala’s feminist discourse have located her narratives within the walls of radical feminism. For instance, her feminist language is often labelled with linguistic violence. Beyala’s outcry against oppression is Voiced through adolescent girls who she refers to as femme-fillette and whose gloomy world is characterised by parental violence. The social and psychological degradation of the children Beyala presents in her novels are instances of immeasurable misery impregnated with aggression of adults towards children. Through these same children, Beyala impugns various forms of disintegration eating into postcolonial Africa. Introducing a psychological paradigm into the readings and interpretations of Beyala’s radical feminist works using Freudian psychoanalytic approach to literary criticism and Nietsche’s theory of resentment clearly shows that Beyala is a feminist author whose anger is directed towards male hegemony, and it forms the avenue through which she aptly portrays that young girls living under oppression decline into psychological wrecks.Item Religio-cultural and poetic constructions of the Subaltern African woman(Faculty of Arts, University of Ibadan, Ibadan, Nigeria, 2012) Sanusi, R.; Olayinka, W.The colonial experience, particularly the introduction of Christianity and Islam in Africa, altered the African socio-cultural equation and ways of life. European and Arab missionaries diligently spread their religious beliefs which fused with some African cultural practices and subsequently determined the status of African women, in particular. Suffice it to say that colonialism, Christianity and Islam masculinised any territory upon which they inflicted themselves and dismantled the matriarchal system that mutually coexisted with patriarchy in some pre-colonial African societies. They also provided an ideological framework for the social roles of women, which subordinated them to their male counterparts. Besides, the poetic constructions of African women on the literary platform of Negritude largely contributed in reinforcing this subaltern image and secondary roles ascribed to African women, heightened by colonialism and promoted by new religious doctrines and practices. The textual representation of African women as mothers, in terms of their nurturing capabilities, placed them in an essentially problematic position, and conferred on them a purely domestic role. It is quite cheering to note, however, that this unhealthy subordination of the African woman is rapidly giving way to the notion of gender equity, founded on new religio-cultural principles, and facilitated by women’s access to western education, modernization, and the systematic ‘eboulement ’ or dismantling of the African patriarchal culture.Item Blind devotion, violence and trauma in the works of Ka Maiga, Bassek and Mpoudi-Ngolle(The Linguistics Association, Obafemi Awolowo University, Ile-Ife, Nigeria, 2012) Sanusi, R.; Olayinka, W.African women, for too long, have been made to exist in the shadow of African men. Their subordination to men has been mostly achieved by the enactment of societal laws in pre-colonial, colonial and neocolonial African settings which categorize them (women) as the other. The consequence of this subjugation is women’s dependence on/and blind acceptance of their inferiority to men. To change the status quo, African feminist writers and critics alike have raised awareness in women about the obduracy of (oppressive tendencies of some African cultural mores. These cultural (ethos /practices are those that spring from essentially controlling woman’s body that practically translate into controlling her mind in order to make her believe the myth that she is inferior to her male (counterpart; The reification of the female body invariably leads to African women’s blind devotion to their husbands, children and most often, the extended family. Besides, women are also victims of male violence and trauma as evidenced in the works of Philomene Bassek, Aminata Ka MaTga and Evelyne Mpoudi Ngolle.Item Madness and free association in Evelyne Mpoudi Ngolle's sous la cendre le feu(Department of English, University of Ibadan, 2007-04) Olayinka, W.Psychoanalytic insight facilitates the analysis of works of art through which literary analysts are able to access the psyche of authors and their characters. (M.M. Schwartz and D. Willbem: 1982). One of such psychoanalytic devices is free association. Free association technique applied during psychotherapy sessions provides a royal road into the psyche of humans as can be observed in Mina's case in Mpoudi Ngolle's Sous la cendre lefeu. This paper concludes that repression of negative and unpleasant experiences lived within patriarchal limitations, as promoted by African male hegemonic traditions, subjects women-victim of oppression to anxiety disorder which may occur in the form of depression, schizophrenia, obsessive disorders, depersonalisation, derealisation among others.