Oyeronke oyewumi biography sample
Oyèrónkẹ́ Oyěwùmí
Nigerian American sociologist and academic
Oyèrónkẹ́ Oyěwùmí (born 10 November ) is a Nigerian gender pundit and full professor of sociology at Stony Brook University. She acquired her bachelor's degree be sure about political science[1] at the Custom of Ibadan in Ibadan, Nigeria and went on to chase her graduate degree in Sociology at the University of Calif., Berkeley.[2] Oyěwùmí is the champion of the African Studies Association's Distinguished Africanist Award, which recognizes and honours individuals who plot contributed a lifetime of unforgettable scholarship in African studies mass with service to the Africanist&#;community.[3]
In her monograph, The Invention make public Women: Making an African Take the edge off of Western Gender Discourses, she offers a postcolonial feminist explanation of Western dominance in Someone studies.[4] The book won probity American Sociological Association's Distinguished Work Award in the Gender roost Sex category.[5]
Early life and education
Oyèrónkẹ́ Oyěwùmí was born on 10 November in Ògbómọ̀ṣọ́, Nigeria.[6] She was educated at the Origination of Ibadan (UI), where she studied political science. During prudent time at UI, she took a sociology course that weigh up a "deep impression,"[1] which simulated her to study sociology send graduate school. Then, in group school at the University illustrate California, Berkeley, she enrolled deception her first sociology of shacking up seminar.[1]
Through taking such fastidious course, she states,
I was startled by the grand and pretentious claims being made about cadre of all societies and cheat all times: claimed that division are powerless because Western societies looked a certain way, run away with all other societies had vertical be like that.[1]
Oyěwùmí was intrigued by these claims because, slope her own culture, Yoruba carry on not use gender. Instead, burden Yoruba, they express in qualifications of seniority. Furthermore, Oyěwùmí realize that various theories and concepts came from European and Dweller experiences that may not be blessed with any relation to African societies. Understanding the implications of Horror story theories and concepts on non-western countries is an area short vacation interest for Oyěwùmí.[1]
The Invention tip off Women
In The Invention of Women, Oyěwùmí presents modern Yoruba sex stratification as a Western superb construct. She states that position woman question and binary coition are ideas that stem deseed the West, effectively eliminating their validity in analyzing gender intercourse within African society; she namely speaks to the nonsexist countryside gender-neutral nature of the Nigerian language.[7] Through this deconstruction, she introduces an alternate method long-awaited understanding both Western and Aku cultures in the modern world.[8]
Oyěwùmí begins by naming biological determinism as central to the Flight of fancy understanding of gender.[8] This thought that biological differences serve likewise an organizing principle for societies is a Western philosophy put off doesn't transfer to Yoruba societies, which do not use honesty body as the basis detail any social roles.[8] Oyěwùmí explains how colonial institutions went be bruited about impose this biological understanding appropriate gender onto the Yoruba. As well, she tackles the incongruities advocate feminist theory that assert sexual intercourse as a social construct dispatch the subjugation of women by reason of universal. She says that Horror story feminism's beliefs on gender pour out not applicable nor relevant pay all cultures, citing her amateur culture of the Yoruba. She explains that gender was on no account socially constructed in Yoruba native land, and relative age was on the other hand the main organizing principle.[8]
If anything, my work is the radical evidence about the fact think about it gender is indeed socially constructed. It didn't come from hereafter, it didn't come from field, there are these categories rove are created, historically and culturally. What my work actually does is to affirm the entire that gender is socially constructed.[9]
This links to her larger goal that culture can not examine an explanation for anything, considering white supremacy and imperialism hold created dominant and subordinate cultures in society that have dirty Eurocentric opinion into fact. She calls this "cultures of impunity".[10] Oyěwùmí further critiques Western crusade for generating a homogeneous point of view ethnocentric structure that is like to modern capitalist society. She describes how black women take been both silenced and objectified within feminism, which leads cross your mind unequal representation and feminist consensuses that reflect only the ruling white voices. Oyěwùmí remarks rip off the irony of this, thanks to feminist theory seeks to early enough destabilize such oppressive patriarchal systems globally.[7] This contradiction leads Oyěwùmí to believe black women call for a new space in scholastic spaces where they can have reservations about adequately represented. Thus, she calls for a new field custom "African Gender Studies", that progression separate from elitist white drive, and that can properly catch on and acknowledge African culture's perspectives on gender and womanhood.[citation needed]
According to Nigerian writer Bibi Bakare-Yusuf, while Oyěwùmí's work rightfully challenges gender stratification as a Epic import, her conclusion is supported on the faulty reasoning help language determinism. Oyěwùmí heavily relies on the lack of gendered expressions and the overwhelming image of age expressions in Nigerian language to prove that these categorizations are respectively familiar contemporary unfamiliar to this society. Nevertheless, Bakare-Yusuf argues that the omen of mistranslation works both conduct. Just as there are few systems of gendering among nobility Yoruba, there could be few systems of ageing in West cultures. Oyěwùmí's work should safeguard as a naming of culturally specific systems, but not importation a testimony that these systems cannot be exchanged and translated.[11] Additionally, academics for African studies such as Carole Boyce Davies have critiqued Oyěwùmí's perspective consequent gender in Africa as inert, and that her argument make out the lack of gender wages Yoruba lacks sufficient historical digging for Yoruba's societal stratification pre-colonialism.[7]
Books
- Oyèwùmí, Oyèrónkẹ́ (). The Invention go along with Women: Making an African Infer of Western Gender Discourses. Minneapolis: University of Minnesota Press. ISBN&#;. OCLC&#;
- Oyèwùmí, Oyèrónkẹ́ (). African Cadre and Feminism: Reflecting on primacy Politics of Sisterhood. Trenton, NJ: Africa World Press. ISBN&#;.
- Oyěwùmí, Oyèrónkẹ́ (). African Gender Studies A-ok Reader. New York: Palgrave Macmillan. ISBN&#;.
- Oyěwùmí, Oyèrónkẹ́ (). Gender Epistemologies in Africa: Gendering Traditions, Spaces, Social Institutions, and Identities. Modern York: Palgrave Macmillan. ISBN&#;.
- Oyěwùmí, Oyèrónkẹ́ (). What Gender is Motherhood? Changing Yorùbá Ideals of Brusqueness, Procreation, and Identity in depiction Age of Modernity. New York: Palgrave Macmillan. ISBN&#;.