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An Image of Northern Nigeria’s Marital and Gender-Based Controversies: A Survey of Abubakar Gimba’s Sacred Apples
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 an 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 an influence on real-life situations. Another is, ideally, orienting writers so as
to make conscious contributions to the phenomena in question.
An Image of Northern Nigeria’s Marital and
Gender-based Controversies: A Survey of Abubakar Gimba’s Sacred Apples
Abu-Ubaida SANI
And
Muhammad Badamasi Tsaure
Department of Educational Foundations
Usmanu Danfodiyo University, Sokoto
Phone No. 08133529736
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 pieces of research conducted in 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 the 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.
