History
Pre-colonialism in Igboland
The Igbo political system was built on collectivism. They did not distribute power by force amongst one another. In the Igbo community, they did not believe in authority or power being specialized within their political institution. Because of their scattered community, it was easier for them to work as a union on political matters they faced within the village. Igbo tradition was based on holding village assemblies where they would discuss concerns and mutually agree on decisions for solutions. Factors that played into choosing leaders within their political system included finding candidates who lived in good faith, were generous, and were intellectual speakers (persuasive and influential speech). Men and women were both able to be leaders; however, women were at a disadvantage to men because of their patrilineage. Women could achieve status through their own accomplishments, even though men were able to gain resources easily. Additionally, they were able to advance in their rankings amongst other women, whereas men instantly developed status from birth. Even though it was rare for most women to obtain prestige, there was no official limitation of power for women. [1]
Women in Politics
Igbo women had a very strong presence in the traditional political world. The Igbo people did not have stipulations regarding who could speak up and who could not. Any adult that had something valuable to say in a conversation, had the right to do so. Women were given rights based on their achievement, not their husbands accomplishments, but rather based on what they brought to the table. Igbo women were not able to speak on all subjects of matter, although they could speak about things that concerned them and other women. This was a rare circumstance, but still accepted in their society by invitation. [1]
Women were still seen as second to men, even though they had some power and influence to speak on things that concerned them. Due to the fact that the wealth was solely based on men and their status within their community, women did not hold as much high status as men who had that political advantage over women. Most of the political standings were based on the patriarchal part of the women's families, so if there was no power within that part, they also did not have much power. After colonialism, women's meetings were put into categories like “mikiri” and “mitiri”.
After colonialism, women's meetings were put into categories like “Mikiri” and “Mitiri”. In "Mikiri" women were able to form all of their talents regarding politics among egalitarian people. [1] Most of the times, they were discussing things they were interested in and could relate to with one another. Those things being: a farmer, mother, wife, trader, etc. and most times men did not agree with their views, but that did not stop them. The most important part of the "mikiri" meetings was the part about maintaining the most prominent act by women, which was trading. They established all of the logistics for trading, and if throughout this process the younger men could not be controlled surrounding their opinions, the women would rebut through strikes and boycotts which soon became known as "sitting on a man". [1] There were multiple reasons a man could be subjected to the practice of "sitting on a man". If a man was found mistreating his wife, allowing his cows to eat the women's crops, breaking the rules of the market, or causing marital disputes, women would collectively consult with the mikiri (a forum which gave women the opportunity to gather for political, kinship, and market regulation issues) and if it gave support to the woman making the grievance, and they would employ the practice. [1] Women would wear ferns on their heads and don loincloths. They would paint their faces with charcoal and carry sticks wreathed with palm fronds. [3] Such a display of solidarity among women reinforced their influential role in society, offered access to autonomy throughout pre-colonial times, and lent itself as an effective measure to enact change. [1]
Chinua Achebe was a Nigerian novelist, poet, and critic who is regarded as a central figure of modern African literature. His first novel and magnum opus, Things Fall Apart (1958), occupies a pivotal place in African literature and remains the most widely studied, translated, and read African novel. Along with Things Fall Apart, his No Longer at Ease (1960) and Arrow of God (1964) complete the "African Trilogy". Later novels include A Man of the People (1966) and Anthills of the Savannah (1987). In the West, Achebe is often referred to as the "father of African literature", although he vigorously rejected the characterization.
The Igbo people are an ethnic group in Nigeria. They are primarily found in Abia, Anambra, Ebonyi, Enugu, and Imo States. A sizable Igbo population is also found in Delta and Rivers States. Ethnic Igbo populations are found in Cameroon, Gabon, and Equatorial Guinea, as migrants as well as outside Africa. There has been much speculation about the origins of the Igbo people, which are largely unknown. Geographically, the Igbo homeland is divided into two unequal sections by the Niger River—an eastern and a western section. The Igbo people are one of the largest ethnic groups in Africa.
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Igboland, also known as Southeastern Nigeria, is the indigenous homeland of the Igbo people. It is a cultural and common linguistic region in southern Nigeria. Geographically, it is divided into two sections by the lower Niger River: an eastern and a western one. Its population is characterised by the diverse Igbo culture and the speakers of equally diverse Igbo languages.
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