European Studies
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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 Depuis monsieur thoghognini, le destin africain predit a bon ou a mal escient?(Nigeria French Language Village, Lagos, 2023) Olayinka, E. B.Que les impacts du contact de l’Occident avec le monde africain entrainent des cotes positifs ainsi que negatifs n’est pas a nier. Depuis le moment ou les elites africaines ont pris la plume pour des productions litteraires, quelques-uns parmi eux ont su dissequer et predire le destin africain. Dans le champ theatral, Bemand Binlin Dadie est l’un des dramaturges africains a l’avant-garde. Se basant sur le concept du colonialisme domestique propose par Harold Cruse en 1962, cet article sur Monsieur Thogo-gnini (MT) s’oblige de faire une analyse critique de la capacite de Dadie a relever l’unicite de son oeuvre dans la prediction du destin de l’Afrique postcoloniale bien en avance. II disseque la maniere dont l’auteur a pu presager le destin de l’Affique d’aujourd’hui. Le travail focalise sur le theme de l’assujettissement des Noirs par les Noirs en commen9ant par les empreintes du colonialisme laissees par les Blancs grace a la complicity des leaders africains. L’Affique etant un continent a realite diversifiee, elle continue de vivre en commun l’imperialisme colonial ce qui egale l’imperialisme economique et socio-politique. La situation dont l’Afrique se retrouve apres les independances porte en elle les vestiges du colonialisme du au fait que le colonialisme n’a jamais pris fin. Ce qui creve les yeux a l’Afrique est evidemment le statut des pays africains fragiles et incapables de toutes formes de deyeloppement durable occasionnes par l’inertie et le deficit moraux des dirigeants d’Etats qui ne s’interessent qu’a leur sort, pensant moins du sort du continent et de sa population.Item Bonjour(Ibadan University Press, Publishing House, University of Ibadan, Ibadan, Nigeria, 2019) Olayinka, E. B.Item The oppressor is oppressed and in a pathological state too: Calixthe Beyala and Buchi Emecheta’s male characters(Department of European Studies, University of Ibadan, 2010) Olayinka, E. B.Item Gender inequality: African feminist fiction reflecting scientific data(GMO, University of Ibadan, 2013) Olayinka, E. B.When one mentions the situation of women anywhere in the world today, certain issues inevitably come to mind. Issues such as oppression of women, feminism and women's struggle for liberation, woman as liberated-subaltern in organisations, sexuality and sexism, among others. These are issues that have often trailed humanity. Available answers do not yet adequately address the woman question. We are in a complex situation, a complex world that smacks of gender war in the midst of gendered rhetoric. The matter of Sub-Saharan African women's evolution calls to mind immense, complex and culturally multifarious questions that surround women in the region and the fast changing world of African culture, relating to issues of family, education, work and lifestyle. The compass of women development in the region is therefore multidirectional. This necessitates knowing her pre-colonial past, her colonial status and her post- or neo-colonial condition. This paper therefore looks at the African woman under the three stages above, with particular attention on the Nigerian woman of today.Item The oppressor is oppressed and in a pathological state too: Calixthe Beyala and Bauchi Emecheta's male characters(Department of European Studies, University of Ibadan, Ibadan, Nigeria, 2010) Olayinka, E. B.Item Religio-cultural and poetic constructions of the subaltern African woman(Faculty of Arts, University of Ibadan, Ibadan, Nigeria, 2012) Sanusi, R.; Olayinka, E. B.The colonial experience, particularly the introduction of Christianity and Islam in Africa., altered the African socio-cultural equation and ways of life. Europeans 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 capacities, 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 partriarchal culture.