Gender Epistemologies in Africa: Gendering Traditions, by Oyèrónkẹ́ Oyĕwùmí (eds.)

By Oyèrónkẹ́ Oyĕwùmí (eds.)

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Extra resources for Gender Epistemologies in Africa: Gendering Traditions, Spaces, Social Institutions, and Identities

Sample text

The writings of Akiwowo and Abimbola and the happenings at the conference begin to f lesh out some other aspect of the problem. It is clear that the university is a major site for the making and reproduction of (post)colonial society, and that has not changed much, especially where the colonial, the global, and modernity have converged. Thus far, I have been laying out intellectual ideas and exchanges deriving from contradictory scholarly interpretations of Ifá. Another aspect that has been very much a part of the discussion is the social interaction of Yorùbá academics at conferences.

By the end of the session, I realized that some other scholars were already taking sides. One person accused me of saying that in Yorùbá language literacy, tones and diacritics do not matter. Nothing could be farther from the truth. This was a clear attempt to discredit me and impugn my credentials. Anyone who speaks, reads, and writes Yorùbá knows how critical tones are to making the language intelligible, since the same written word can mean different things depending on the tone as indicated by the diacritics.

S/he said (my translation because Abimbola did not translate this line) 2. He who has k†k† facial marks has 20 markings 3. He who has àbàjà facial marks has 30 markings 4. He who has kóló facial marks has 50 markings 5. Ifá divination was performed for “dúnm´bákú 6. Who was the son of Àgbnnìrègún 7. He was asked to perform sacrifice 8. In order to avert imminent death 9. He was asked to offer sacrifice of one ìrànà hen 10. He did so 11. He did not die 12. He started to dance 13. He started to rejoice 14.

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