Being a paper presented at the 13th International Conference on Ethnic Nationalities, Cultural Memory and the Challenges of Nationhood in 21st Century Literature, held at The University Auditorium, IBB University, Lapai, from 30th August to 2nd September 2016.
An Image of Northern Nigeria’s Marital and
Gender-based Controversies: A Survey of Abubakar Gimba’s Sacred Apples
By
Abu-Ubaida
SANI1
Department
of Educational Foundations
Usmanu
Danfodiyo University, Sokoto
Phone
No. 08133529736
Email
Address: abuubaidasani5@gmail.com
And
Muhammad
Badamasi Tsaure2
Department
of Educational Foundations
Usmanu
Danfodiyo University, Sokoto
Phone
No. 08133529736
Email
Adress: abuubaidasani5@gmail.com
Abstract
Gender issues in Nigerian literature (and beyond) have
for long been the protagonistic thematic-preoccupation prevalent among male and
female writers. Achebe (1958) in “Things Fall Apart” shows that man stands for
everything in the world and women have to be submissive to the wills of their
husbands. Amadi (1966) in “The Concubine” portrays women as nothing. Arma
(1968) in “The Beautiful Ones Are Not Yet Born,” considers women as just means
to destruct men. Female writers on the other hand, such as Flora Nwapa, Buchi
Emecheta, Zainab Alkali and the contemporary born-again feminist – though a man
– Abubakar Gimba, tried as far as
possible to x-ray women in their multi-dimensional write-ups as the sine quo
non to the actualization of men’s burning instrumental objective. However, this
paper endeavors to cast a look at the image of Northern Nigerian lingering
controversy of gender equality versus equity in the Abubakar Gimba’s “Sacred
Apples.” This is essentially considered as the thematic underpinning of the
book. The paper thus suggests some possible panaceas to act as attempt towards molding
literature as a means of calming the gender-related altercations. One of such
ways is, in practice, understanding how seriously such writings could have
influence on real life situations. Another is, ideally, orienting writers so as
to make conscious contributions on the phenomena in question.
Introduction
UNICEF (2011) realized that, girls
and boys face different obstacles to the full realization of their human
rights. The UN (2001) considered men as allies for gender equality and thus
gender equality is not possible until they (men) change their attitudes and
behaviors in many areas. In fact, gender problem as a social phenomenon has for
long been a topic to both the thinking and operations of international
development institutions (Miller & Razavi, 1998; Hazel & Sally, 2000).
However, another bone of contention is the numerous different views on the term
gender inequality (Linda, 1990; Watkins, 2000; Ridgeway, 2011). Ridgeway (2011)
considered gender inequality as not only perpetuated exclusively through
differential access to and control over material resources, rather, gender
norms and stereotypes – reinforce gendered identities and constrain the behavior
of women and men in ways that leads to inequality. Defining feminism, Watkins
(2000:1) affirmed that: “Simply put, feminism is a movement to end sexism,
sexist exploitation and oppression.” These and perhaps many other contemporary feminist
debate over the meanings of gender lead time and again, as if the indeterminacy
of gender might eventually culminate in the failure of feminism (Linda, 1990).
Similarly, many Marxists typically argue that feminism is at best less
important than class conflict and at worst divisive of the working class
(Heidi, 2015).
However, The
Sacred Apples by Abubakar Gimba portrays an image of Northern Nigeria’s
women as well as gender-based controversies. Nonetheless, most of such
controversies are introduced to Northern Nigerian women by the teachings of the
Western world. Such assertions could be considered anti-religious as well as
anti-cultural ideologies. This is because, religious scriptures – The Qur’an
and The Bible, as having majority followers in Nigeria – have prescribed how
individual’s lives should be in general. Gender issues not excluded, thus all
prescriptions are made on the rights and obligations of both men and women
accordingly.
Moreover, an
effort is made to delve into the relationship between literary works and human
behavior. Many researches conducted in the recent years, have proved how significantly
such works affect human behavior (Wheeler, Green,
& Brock, 1999; Marsh, Meade, & Roediger, 2003; Appel, 2008; Matthijs, Olivia, & Arnol, 2011). On the other
hand, it is ironical that female writers, more than the male writers, are
dominating and discriminating their female counter-parts through their writings
(Babura 2006). Mango (2010) considers such writings to be miseducating women,
and alienating them from gentle-womanhood into unnecessary wants and needs
introducing them to stressful and grief life. It invariably drains them (women)
away from happiness into the search for unrealistic and nonexisting freedom and
equality, thus finally, ironically increases inequality (Mango 2010).
Conceptualization
of terms
Controversy and concepts central to
gender (i.e. feminism, gender versus sex and gender equality versus gender
equity) are explained to counter analytical misconception of the terms.
Controversy: could be defined as a lot of disagreement
or argument about something, usually because it affects or is important to many
people (Cambridge Dictionary, 2016). Controversy is a type of conflict that
exist when ones ideas, information, conclusions theories and opinions are
incompatible with those of another and the two seek to reach an agreement
(David & Roger, 1988).
Feminism: is a collection of
movements aimed at defining, establishing and defending equal political,
economic, and social rights for women (Ayo, 2014). A feminist is a person whose
beliefs and behavior are based on feminism (Gilligan, 1977).
Gender is the
socially defined set of roles, rights, responsibilities, entitlements and
obligations of females and males in societies. However, the social definitions
of what it means to be female or male vary among cultures and change over time USAID (2012). “Gender is now understood
to be a social status, a personal identity, and a set of relationships between women
and men, and among women and men” (Lorber, ND: 8).
Sex is the classification of
people as male or female. At birth, infants are assigned a sex based on a
combination of bodily characteristics including: chromosomes, hormones,
internal reproductive organs and genitalia (USAID, 2012). Similarly, the term is defined as: “… the biological
characteristics that categorize someone as either female or male” (Hazel &
Sally, 2000: 3).
Gender equality: USAID
(2012) explains gender equality as a phenomenon that concerns
women and men and it involves working with men and boys, women and girls to
bring about changes in attitudes, behaviors, roles and responsibilities at
home, in the workplace, and in the community. Gender
equality means that women and men, and girls and boys, enjoy the same rights, resources,
opportunities and protections to make strategic choices and decisions about the course of their lives without the fear of coercion and violence (UN, 2005; UNICEF & UN
Women, 2013).
Gender equity: “… denotes the
equivalence in life outcomes for women and men, recognizing their different
needs and interests, and requiring a redistribution of power and resources.”
(Hazel & Sally, 2000: 2). Therefore, gender equity involves judicial
treatment of both sexes including self human security which include ‘freedom
from want’ and ‘freedom from fear’ (Yasin, 2015).
Brief Biography of Abubakar Gimba
Abubakar Gumba was
born in 1952 at Nassarawa in Lapai local Government of Niger State. He attended
Government College, Keffi, Ahmadu Bello University, Zaria (B. sc. Economics,
1974) and the University of Cincinnati, U.S.A (M.A Econs, 1977) He joined the
civil service in 1975 as a planning officer, first in the North Western State
(now comprising Sokoto Kebbi, Zamfara, and Niger States), then later Niger
state, rising to the position of a Permanent Secretary in 1981. He served in
that capacity till his retirement in 1987. He died on 25th February
2015, at the age of 63 years.
Gimber published among others the
following books:
1-
Trail of Sacrifice (1987)
2-
Witnesses to Tears (1987)
3-
Innocent Victims (1988) and
4-
Sunset for a
Mandarin
(1992) among others (Gimba, 1994).
Northern
Nigerian’s Gender-based Controversies in Abubakar Gimba’s Sacred Apples
Despite clear explanations and
guidance concerning roles of men and women and religious scriptures (i.e.
Qur’an and Bible), there remain, still controversies concerning phenomena
related to gender. Images of such gender-based controversies could be seen in
Abubakar Gimba’s Sacred Apples:
When Ya-shareef
and Zahra begin to discuss with regard to the break-down of Yazid`s second
marriage, Zahra makes this remark clearly:
‘… why men are
more irresponsible, commit profligate excesses than women, yet have more guts
to preach the morality of marriage more loudly… why don’t they leave us alone…?
we can take care of ourselves” (P. 109).
During another
encounter with Yashareef, he asks her why she turns into women liberation movement.
She says “… it is just that most men take women for granted… always talking
about us on morality when they themselves are… morally slippery ground…” (P.
110).
Ideally, these are all
anti-cultural/anti-religious beliefs introduced to Northern Nigeria. It is a
process of brain washing women’s mind as to feel cheated and deprived of their
right, thereby fight for it. However, while Northern Nigeria is regarded as
uncivilized and thus lacks equity (Walter, 2003; Paulina, 2006; Olufemi, 2014),
people from Northern Nigeria not only view the issue from civilization point of
view, but religious wise. Perhaps, the Western ideology of civilization is
considered a move against the religious teachings. Ideally, it could not be
imagined, which civilization is it to make hundred naked women appear in public
(Vince, 2016; Kos Media, 2016; Ken, 2016). However, this is against the
teaching of the two dominant religions in Nigeria. The Holy Bible instructs
against anything that would lead to illegal association between women and men (Corinthians 14:34-35; Exodus 28:42; Timothy
2:9; Matthew: 5:28; Leviticus 18:6-23). The Holy Qur’an also is strictly
against nudity (Qur’an 7:26; Qur’an 23:5-6; Qur’an 24:31-32; Qur’an 33:59).
Another gender-based clash is when
Marian and Zahra talk about the mediocrity of Midioka when he wants to define
her (Zahra) character. Zahra says… “from now hence, I think he will know that
whatever a man can do, a woman can also do…. and even better!” (P.91).
In the last chapter of this novel (Sacred Apple) we understand that Umaymah
is made with her lecturer, Dr. Haris who was invited to greet his would-be mother-in-low.
In their discussion, we learn some traces of gender-based palavers when Zahra’s
reiterates:
“… they tell us to
stay at home and in the kitchen, while they roam the streets. When you keep
someone in a closet, you shield him for knowledge… women are made ignorant by
men…..we don’t know much about the world… we don’t know where we heading to…”
(P. 298-299).
This is also a phenomenon introduced
to Northern Nigerian women gradually. They are made to believe that,
restrictions in modes of dressing and mobility is a deprivation of right. However,
the controversy is it that, while Northern
Nigeria is considered a place where freedom of women is deprived
(Walter, 2003; Paulina, 2006; Olufemi, 2014), they (people from Northern
Nigeria) affirm that, they respect the personality of women more than the Western
world. Women cover their body as instructed in the scriptures of both the two
dominant religions in Nigeria (Islam and Christianity), thus in the Qur’an and
the Bible (Siddiqi, 1952; Azeem, 2004). Meanwhile, the religious teachings are
considered (in the North) as the best sources of civilization. Perhaps as God
knows best of civilization. Also, human, would have to learn civilization from
animal if nudity was civilization. Furthermore, places where women expose
nudity experience more rampant cases of rape, adultery and fornication.
Meanwhile, there is always minimum experience of such vices in areas where
women’s decency is respected (Josh, 2012; Daniel, 2013; NAN, 2015). The
President of Catholic Women Organization in Nigeria (CWO), Ngozi Chukuji
affirms that: “Decency matters, while a lot of rapist are outside, it’s the way
we dress that attracts these people to us…” (Chukuji in NAN, 2015). Beside,
since gender equity denotes the
equivalence in life outcomes for women and men, recognizing their different
needs and interests (Hazel & Sally, 2000), it (gender equity) is practiced
where women are not assigned a hard and stressful-men-like labor. Rather, men
bow to shoulder their responsibilities while they rest at home.
Literature and
Human Behavior (Which Affect Which and How?)
Literature and human behavior are mutually
interrelated and they influence each other respectively. It is obvious that the
influence of literature is indispensable in human’s mind. (A’azamiyyun, 1962;
Shirley, 1969; Helmut & Jurgen, 1991; Abu-Ubaida, 2016). Yet, what is
written in literary works has a lot to do with the writer’s behavior, background,
environment and personal philosophy (Abu-Ubaida, 2016). Bloom’s ideology of poetic influence is also salient here.
Bloom affirms the influence of one’s literary write up on individuals, where he
concludes that: "one poet helps to form another" (Bloom, 1973:5). However, Helmut
& Jurgen learned that, literature writings do not only influence the
readers, rather they affect the ideology and thoughts of other writers (Helmut &
Jurgen, 1991).
A series of studies have been conducted on the impact of fictional
narrative experience on human behaviours (Green, Strange, & Brock, 2002;
Matthijs, Olivia, & Arnol, 2011). On the other hand, researches on different
aspects of literature have been conducted in relation to different fields. For
instance, such researches were conducted in organization studies (Patient,
Lawrence, & Maitlis; Phillips; Reitzug in Matthijs, Olivia, & Arnol,
2011), cognitive psychology (Marsh, Meade, & Roediger III, in Matthijs,
Olivia, & Arnol, 2011), and communication sciences (Appel; Appel &
Richter in Matthijs, Olivia, & Arnol, 2011). The studies however, show that
the experience and events in literary works may alter people’s beliefs about
the world in different ways (Wheeler, Green, & Brock, 1999; Marsh, Meade,
& Roediger, 2003; Appel, 2008; Matthijs, Olivia, & Arnol, 2011).
However, human attitudes, values and
characters are sharpened as a result of literary works such individual reads.
This is indeed the reason of motivating the production of more books that teach
morals, humility, humbleness and kindness among others. Perhaps especially for
children, as of after the second world war, during which it was considered
strive towards molding children’s character positively (Eric, in Helmut &
Jurgen, 1991).
Shirley (1969) attempted the study of
effect of reading on concepts, attitudes and behavior. He asked 420 Arizona
High School students to report any changes in concepts, attitudes and behavior
that they had experienced as a result of reading. Result of the study shows
that, though the overwhelming number of changes occurred in the cognitive
areas, about 15 percent of the reading influences results in behavioral changes.
Similarly, Schneyer (1969) conducted
research on effects of reading on children’s attitudes. His research shows
that, children’s stories have a positive effect, at least for a while on
children. A similar assertion is made by Martin & Lois eds (1964), Gauntlett, (1995) and Ferguson,
(2014) where mass media (TV and Movies) is noted to have effect on children’s
attitudes (Helmut & Jurgen, 1991). Nonetheless, there have been contentious
phenomenon as to “crossing the borders
between the disciplines of law and literature” (Chompson, 2012:8). Mutual and
inter disciplinary relationship is observed to exists between the field of law
and literature (Anthony, 1999; Richard, 2002; Gwen, 2004; Chompson, 2012).
Miall & Kuiken (2002) have proposed a typology of emotional
reactions to fiction reading consisting of four types of feelings: evaluative,
narrative, aesthetic, and self-modifying feelings.
i.
Evaluative feelings are reported by
readers when they experience joy, pleasure, or satisfaction as a result of
carrying out the activity of experiencing the narrative (Miall & Kuiken,
2001 in Matthijs, Olivia, & Arnol, 2011).
ii.
Narrative feelings differ from
evaluative feelings in that these are the feelings that are evoked by the events,
characters, and the setting of the story within the narrative. Narrative
feelings arise from the content of the narrative, that is, the events and
characters in the imagined world of the text (Matthijs, Olivia, & Arnol,
2011). Example of such feelings is empathy with a character or resonance with
the mood of a setting (Miall & Kuiken, 2001).
iii. Aesthetic
feelings are reported by readers in
response to the formal components of a narrative (e.g., the stylistic features
of the text) (Matthijs, Olivia, & Arnol, 2011). An instance of such
feelings is when a reader is struck by a particular metaphor that is used in
the narrative (Kuiken et al., 2004)
iv.
Self-modifying feelings refer to those feelings
people have when a narrative changes the image people have of themselves. They
restructure the understanding of a text and simultaneously the understanding of
the self (Miall & Kuiken, in Matthijs, Olivia, & Arnol, 2011).
Notwithstanding, literary works could are on
the other hand definitely affected (to some extent) by the central
setting of the community (CNRS in Science Daily, 2014). Perhaps, “The the
central setting of the community in one way or the other likely influenced writer’s
mental power and experiences. Whatever he might say could then have elements of
cultural influence” (Abu-Ubaida, 2016: 11-12).
Writers as Sources
of Controversial Ideologies: A Challenge to the Nationhood
Although, each and every writer is at
liberty to state his/her vision of life and what he/she thinks an ideal society
should look like or be, writers should, as a matter of necessity focus on the
current challenges bedeviling the country in which he/she emanates (Kabir, 2006;
Jatau, 2006). With this, literature remains the raison d’etre for sustainable development, national/international
integration and panacea to the hydra-headed challenges of the nationhood.
Since, however, as it has been contended an African woman cannot, by all means,
change and shift the powers of African tradition (Taiwo in Kabir, 2005), feminist,
especially the writers, should as a matter of fact, shift the
thematic-preoccupation of their writings from instigating gender-consciousness
and or gender inequality to the equal educational opportunity for women (and
equity as general phenomenon). However, because according to United Nations: “…
it will take until 2490 before women reach equality with the men in decision
making positions” (UN in Mango, 2010: 1). This is for the reason gender
equality is only a possibility rather than a reality and a myth that can never be realized by any
society (Mango 2010).
Therefore, writers as the sources of
gender controversies instigate women to what has been termed, indirectly, as
the next-to-impossibility (Mango, 2010). Differences between man and woman are
a natural phenomenon. All over the world, there is generally a good deal of
social distance between men and women (Uduiguomen in Mango, 2010). But today’s
writings only succeed in continuance domination of women. Females are
dominating and discriminating their female counter-parts through their writings
(Kabir, 2005). The writings, however, (literary works i.e prose, poetry and
drama) miseducate contemporary women and alienate them from gentle-womanhood
into unnecessary wants and needs, it invariably drains them (women) away from
happiness into unrealistic freedom and equality and finally increases
inequality rather than reduces it for them (women) (Mango 2010).
Conclusion
In conclusion, literature
of whatever kind sharpens the intellects, morale and attitudes of the readers
or the audience. What one writes and what one reads are invariably intertwined
and or interwoven together. Thus, one cannot draw a line of demarcation or a
kind of dichotomy between what one writes and what one reads. More so, crystal
as it is, according to the words of Aristotle literature stands as the mirror
of the society. It really x-rays the happenings of the society thereby
depicting the life as it was, as it is and as it ought to be. With this,
writers ought to ponder and consider what to write.
However, gender-based-controversies
as portrayed by Gimba in the Sacred Apples features/pictures exactly what
happens contemporaneously in the Northern part of the country (Nigeria) many
think and or view the people of the North as gender-biased and gender stereotyped
that women are taking to be the second-hand citizens (to coin another concept).
This generates lot of temporal and pseudo-temporal discussions, arguments among
the male and female writers on one hand, and among the critics and analysts on
the other. Women actually are not relegated to the back lash as this remain
only a sheer cliff that pretenders of this belief want black mail and or
black-paint the Northern Nigeria of (being so biased and barbaric).
Women in Nigeria should consider the
issue of gender-differentiation as not a controversy but a natural phenomenon.
All over the world, throughout the history of mankind, men and women are not
equal. They are different and should remain such until eternity! To this end,
writers should bear in the mind that Islam (especially in the Northern Nigeria)
elevated and or exonerated womenfolk so much that Qur`an speaks time and again
the portion of girl-child inheritance. Islam prescribed the practice of purdah so that married women would not
wander and squander aimlessly.
Suggestions
i.
Writers
should be properly and accordingly oriented, and guided towards making conscious,
unbiased and meaningful contributions on the phenomena in question. That would
be as pioneer towards conscious positive thematic control by writers. Perhaps
considering how seriously such (literary) writings could have influence on real
life situations.
ii.
The
motifs of writings should address issue such as women education or girl-child
education, protection against HIV/AIDS infection, lowering infant and child
mortality rates, lowering maternal mortality rates and increasing women`s labor
force participation rates and earnings among other important areas.
iii.
As
a matter of building stable foundation, it should be incorporated in literature
content of the nation’s curriculum, guidance on thematic selection and content
build-up. That would help in upbringing writers with rationally focused minds,
to positively transform the world of literature as well as the physical world. In
line with this, there should be agency for guiding and monitoring literary
works. This would help to parade all (literary works) towards positive
transformation of humanity.
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