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Can Feminism be African?: A Most Paradoxical Question and a Vision of African Political Philosophy
What happens when we consider Africa through a feminist lens and feminism through an African one? And what does it mean to centre selfhood in this journey?
In this shining, wide-ranging inquiry, Minna Salami explores these questions through an unhesitating and incisive vision of African feminist political philosophy.
Drawing from feminist thought, postcolonial theory, historical insights, and African knowledge systems, Salami combines personal reflection with cultural criticism to offer a vivid and cohesive discussion about power, identity, patriarchy, imagination, and the human condition. Grounded in Africa’s enduring visions of agency and autonomy, Can Feminism Be African? opens new paths for rethinking the narratives that shape our world.
This is a timely and thought-provoking read, calling us to rethink the past, present, and future through new perspectives.
In this shining, wide-ranging inquiry, Minna Salami explores these questions through an unhesitating and incisive vision of African feminist political philosophy.
Drawing from feminist thought, postcolonial theory, historical insights, and African knowledge systems, Salami combines personal reflection with cultural criticism to offer a vivid and cohesive discussion about power, identity, patriarchy, imagination, and the human condition. Grounded in Africa’s enduring visions of agency and autonomy, Can Feminism Be African? opens new paths for rethinking the narratives that shape our world.
This is a timely and thought-provoking read, calling us to rethink the past, present, and future through new perspectives.
247 pages, Kindle Edition
Published February 13, 2025
About the author
Minna Salami
17 books117 followersMinna Salami is an author, blogger, social critic and international keynote speaker, and the founder of the multiple award-winning blog, MsAfropolitan, which connects feminism with critical reflections on contemporary culture from an Africa-centred perspective.
Listed by ELLE Magazine as “one of twelve women changing the world” alongside Angelina Jolie and Michelle Obama, Minna has presented talks on feminism, liberation, decolonisation, sexuality, African Studies and popular culture to audiences at the European Parliament, the Oxford Union, Yale University, TEDx, The Singularity University at NASA and UNWomen among others.
She is a contributor to The Guardian, Al Jazeera and the Royal Society of the Arts, and a columnist for the Guardian Nigeria.
Minna Salami was born in 1978 to a Nigerian father and a Finnish mother. Leaving Nigeria in her early teens, she has since lived in Sweden, Spain, New York and London, where she now resides.
She was awarded a distinction for her MA thesis in Gender Studies from SOAS University, and a Bachelor of Arts in Political Science from the University of Lund. Her debut book, SENSUOUS KNOWLEDGE, is forthcoming in Spring 2020.
Listed by ELLE Magazine as “one of twelve women changing the world” alongside Angelina Jolie and Michelle Obama, Minna has presented talks on feminism, liberation, decolonisation, sexuality, African Studies and popular culture to audiences at the European Parliament, the Oxford Union, Yale University, TEDx, The Singularity University at NASA and UNWomen among others.
She is a contributor to The Guardian, Al Jazeera and the Royal Society of the Arts, and a columnist for the Guardian Nigeria.
Minna Salami was born in 1978 to a Nigerian father and a Finnish mother. Leaving Nigeria in her early teens, she has since lived in Sweden, Spain, New York and London, where she now resides.
She was awarded a distinction for her MA thesis in Gender Studies from SOAS University, and a Bachelor of Arts in Political Science from the University of Lund. Her debut book, SENSUOUS KNOWLEDGE, is forthcoming in Spring 2020.
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Displaying 1 - 17 of 17 reviews
January 26, 2025
The title, Can Feminism Be African?, underscores the paradox and complexity of its central question from the very start. What follows is a thoughtful and indepth exploration the topic, breaking down the words 'African', 'feminism' and even 'be' to get to the very core of this complex subject.
While her language is dense and often tautological, Salami elucidates some striking theories on post-colonial theory, political philosophy and African culture. Starting with an inquiry into metaphysics and African identity, Salami moves through complex theories of superiorism, dualism and Andro-Africanism with deft clarity. It's not an easy read, but it is rewarding in its intensity.
Clear-sighted and thought-provoking, Can Feminism Be African? is a fascinating philosophical read.
*Thank you to Netgalley for the arc in exchange for an honest review*
While her language is dense and often tautological, Salami elucidates some striking theories on post-colonial theory, political philosophy and African culture. Starting with an inquiry into metaphysics and African identity, Salami moves through complex theories of superiorism, dualism and Andro-Africanism with deft clarity. It's not an easy read, but it is rewarding in its intensity.
Clear-sighted and thought-provoking, Can Feminism Be African? is a fascinating philosophical read.
*Thank you to Netgalley for the arc in exchange for an honest review*
May 25, 2025
This was a dense read — definitely not something to breeze through — but also surprisingly intimate and personal. It’s feminist theory, but also kind of anti-theory at the same time. It flows in this organic, reflective way that feels very different from most academic writing.
What caught me off guard, though, was how much Salami references really traditional, mainstream Eurocentric thinkers — Aristotle, Descartes, Hegel, Jung, even Pindar. She’s critical, for sure, but I didn’t expect them to show up so much in a book about African feminism. Still, it makes for an interesting contrast.
Overall, it’s not an easy read, but it’s a thought-provoking one that stays with you.
What caught me off guard, though, was how much Salami references really traditional, mainstream Eurocentric thinkers — Aristotle, Descartes, Hegel, Jung, even Pindar. She’s critical, for sure, but I didn’t expect them to show up so much in a book about African feminism. Still, it makes for an interesting contrast.
Overall, it’s not an easy read, but it’s a thought-provoking one that stays with you.
February 9, 2025
I have read a number of books on racism and feminism over the years, but not very many dealing with the experience of women in Africa - they usually focused on racism in Western countries. This book was really good, but really challenging. I am used to reading essays and memoirs that are accessible, easy to comprehend, divided into neat chapters with examples I can easily grasp - this was not it. It was interesting, well-written, Minna Salami clearly has a brilliant mind, but accessible it was not.
The chapters are very systematic in their approach - what is Africa, what is feminism, what does it mean to be - and cover various angles - the Superiorism of Europe, essential to Europe's identity, the Educator of Africa; the Gender abd Development approaches so popular nowadays; Covid; African myths and legends; a history of African feminist thinkers.
I am not sure I understood all of it, but there are many authors she quotes that I would like to read, and I found it interesting to be challenged and to have to focus so much on this text.
Free ARC sent by Netgalley.
The chapters are very systematic in their approach - what is Africa, what is feminism, what does it mean to be - and cover various angles - the Superiorism of Europe, essential to Europe's identity, the Educator of Africa; the Gender abd Development approaches so popular nowadays; Covid; African myths and legends; a history of African feminist thinkers.
I am not sure I understood all of it, but there are many authors she quotes that I would like to read, and I found it interesting to be challenged and to have to focus so much on this text.
Free ARC sent by Netgalley.
June 16, 2025
an invitation to a critical engagement. still sitting with some chapters.
March 30, 2026
im probably bias, but wished she covered the role of religion a little bit more
March 22, 2025
Brilliantly and eloquently written. The fact that it is written in non-verbose language makes it accessible. I devoured it in one day and enjoyed reading, especially the 2nd and 3rd parts. The significant achievement of Salami's book, I would say, is her engagement with the future direction for African feminism. How we as African feminists must focus on the now and stop referring to Africa's 'feminist' history every time the issue of feminism vis-a-vis women and lgbtq rights are discussed.
When these histories are brought up, they are commonly used to derail the conversation on important contemporary issues of equality and justice that affect african women and, might I add, people of marginalized identities. As African feminists, we must focus on the now, do the important work of clarifying our feminist political philosophy, stop catering to people whose intent is simply to derail the conversation with histories they themselves are unwilling to adopt or apply to contemporary world-building.
As African feminists, we must have a keen awareness of how patriarchy has evolved over time, becoming increasingly sophisticated in infiltrating our lives and granting rewards and honors, welcoming us into the fold to sit at the table — rewards and honors we come to celebrate as symbolic evidence of our hard work, non-conformity, and feminist success. It reminds me of the aphorism - keep your enemies closer, fed and dependent on you, and you ensure your own aliveness, because now their aliveness is intertwined with yours.
When these histories are brought up, they are commonly used to derail the conversation on important contemporary issues of equality and justice that affect african women and, might I add, people of marginalized identities. As African feminists, we must focus on the now, do the important work of clarifying our feminist political philosophy, stop catering to people whose intent is simply to derail the conversation with histories they themselves are unwilling to adopt or apply to contemporary world-building.
As African feminists, we must have a keen awareness of how patriarchy has evolved over time, becoming increasingly sophisticated in infiltrating our lives and granting rewards and honors, welcoming us into the fold to sit at the table — rewards and honors we come to celebrate as symbolic evidence of our hard work, non-conformity, and feminist success. It reminds me of the aphorism - keep your enemies closer, fed and dependent on you, and you ensure your own aliveness, because now their aliveness is intertwined with yours.
July 12, 2026
Whereas in her first book, the marvellous
Sensuous Knowledge
Minna Salami developed a potent critique of Euro-Patriarchal ways of seeing and the consequent systems of power it produces, here she develops a compelling critique of what she calls Andro-Africanism. In doing so she walks, convincingly for the most part, with a delicate balance between a critique of the coloniality of gender and the colonial imposition and postcolonial critique flowing from a notion of ‘African’ ways of being. That makes for a philosophically subtle, theoretically nuanced case that in the end argues for the mutual enrichment of Africa and feminism by the other, although she is not presumptuous enough, in a single book, to claim that this answer is either comprehensive or to outline the many forms by which this mutual enrichment might occur.
Much of the case turns on an exploration of big picture ideas – of ways of being, of ways of making sense of the world, of forms of systems logic and structure, of modes of thought shared across large groups of people – meaning that in places the brush strokes of argument are necessarily broad, which is in no way to invalidate them. Salami is clear at the outset that implicit in the question – can feminism be African? – is a presumption of coherence and singularity of both feminism and Africa that does not exist. She is quite clear that a large part of the critique of ‘feminism’ is of a dominant form of white liberal feminism that seeks equal treatment in an unjust system, but she is equally if not more critical of the argument that ‘Africa does not need feminism’ because there were so many pre-colonial matriarchal societies, or because men and women as complementary, or because it is at odds with tradition. She is also clear that the question itself is paradoxical – it injects doubt into a seemingly obvious question, how can feminism not be African?, presenting us with a conundrum that therefore requires exploration on a path to the resolution of that paradox.
The conceptual core of the exploration is an idea she calls ‘superiorism’ which she defines as: “assert difference; rank and vilify the Other; justify competitiveness, with violence if necessary; defend your actions with a biased interpretation of rationality; and assert control” (p 52). While she argues that this outlook as especially associated with Europe, she is also clear that it is a widespread outlook, sustaining a sense of entitlement, seen in what she calls Andro-Africanism. This concept is not simply the notion of male dominance, but a label “pointing at the ways that men have woven masculinity into the foundational architecture of what Africannness means … so that women can see the construct more clearly”. (p 148) Therein lies the key point; there is an array of situations and contexts in which a notion of what it means to ‘be African’ – and this discussion of Andro-Africanism is grounded in the inter-state politics of Pan-Africanism, but it could also be many of social political and cultural settings – presumes a specific and particular form of masculinity as essential to what it means to be ‘African’. This she links to the assertions of power that she calls ‘populist, anti-Western, nativism’ (PAWN), where the sense of where the nativism relies on a notion of Africa that maintains the existing injustices and regimes of power.
While this is not a manifesto, Salami does lay out the beginnings of path, some ways of being and doing that might get past the paradox, even if they are themselves paradoxical – like the idea that feminist practice rests on non-conformity, at least with the existing power regime, and that there is a goal grounded in ideas of harmoniousness, which seems at odds with non-conformity. Even so, there are two key ideas that she draws out in a compelling way. The first is that whatever ‘African feminism’ looks like, it needs to be homegrown; the second is more complex and draws on the Jungian notion of ‘individuation’ – a sense of the relationship between an individual and their community – which she weaves together with some of the key strands running through feminism in Africa and elements of Yoruba cosmology, where she draws on the idea of shakara, or in her argument insouciance. Crucially, the ideas themselves are not that complex, but as is always the case where we step back to look at the big picture, that this is a conceptual argument means it’s worth taking your time to work through.
Salami describes herself as a ‘feminist writer’ (p 48) while repeatedly noting that she engages with concepts, and quite explicitly rejects the label ‘philosopher’. Even so, she works across the metaphysical and epistemological – the meaning of being and ways of knowing – but crucially notes that the division of knowledge into various disciplines as rigid, as linked to “power-laden dualisms” and as a mode of thought that “diminishes deeper human values with … [a] mechanistic and deterministic worldview”. (p 14) That is to say, this does deal with big ideas – the kinds of things we often hear about from ‘philosophers’ – but Salami is well aware of her audience so those ideas are clearly laid out, explored through a range of languages and stories, often grounded in specific cases, although always in ways that treat her readers with respect – and that’s a hard balance to strike.
All this means that this is a book that merits careful consideration, and with relatively short chapters (10-25 pages) that can be easily done. Like Sensuous Knowledge this is a book that will call up revisits – and as I was reading it I became aware of ways that it was shifting my thinking about some specific things I am working on at the moment (which have little to do with either Africa or feminism), but that’s the power of well crafted, elegantly composed discussion of concepts.
Much of the case turns on an exploration of big picture ideas – of ways of being, of ways of making sense of the world, of forms of systems logic and structure, of modes of thought shared across large groups of people – meaning that in places the brush strokes of argument are necessarily broad, which is in no way to invalidate them. Salami is clear at the outset that implicit in the question – can feminism be African? – is a presumption of coherence and singularity of both feminism and Africa that does not exist. She is quite clear that a large part of the critique of ‘feminism’ is of a dominant form of white liberal feminism that seeks equal treatment in an unjust system, but she is equally if not more critical of the argument that ‘Africa does not need feminism’ because there were so many pre-colonial matriarchal societies, or because men and women as complementary, or because it is at odds with tradition. She is also clear that the question itself is paradoxical – it injects doubt into a seemingly obvious question, how can feminism not be African?, presenting us with a conundrum that therefore requires exploration on a path to the resolution of that paradox.
The conceptual core of the exploration is an idea she calls ‘superiorism’ which she defines as: “assert difference; rank and vilify the Other; justify competitiveness, with violence if necessary; defend your actions with a biased interpretation of rationality; and assert control” (p 52). While she argues that this outlook as especially associated with Europe, she is also clear that it is a widespread outlook, sustaining a sense of entitlement, seen in what she calls Andro-Africanism. This concept is not simply the notion of male dominance, but a label “pointing at the ways that men have woven masculinity into the foundational architecture of what Africannness means … so that women can see the construct more clearly”. (p 148) Therein lies the key point; there is an array of situations and contexts in which a notion of what it means to ‘be African’ – and this discussion of Andro-Africanism is grounded in the inter-state politics of Pan-Africanism, but it could also be many of social political and cultural settings – presumes a specific and particular form of masculinity as essential to what it means to be ‘African’. This she links to the assertions of power that she calls ‘populist, anti-Western, nativism’ (PAWN), where the sense of where the nativism relies on a notion of Africa that maintains the existing injustices and regimes of power.
While this is not a manifesto, Salami does lay out the beginnings of path, some ways of being and doing that might get past the paradox, even if they are themselves paradoxical – like the idea that feminist practice rests on non-conformity, at least with the existing power regime, and that there is a goal grounded in ideas of harmoniousness, which seems at odds with non-conformity. Even so, there are two key ideas that she draws out in a compelling way. The first is that whatever ‘African feminism’ looks like, it needs to be homegrown; the second is more complex and draws on the Jungian notion of ‘individuation’ – a sense of the relationship between an individual and their community – which she weaves together with some of the key strands running through feminism in Africa and elements of Yoruba cosmology, where she draws on the idea of shakara, or in her argument insouciance. Crucially, the ideas themselves are not that complex, but as is always the case where we step back to look at the big picture, that this is a conceptual argument means it’s worth taking your time to work through.
Salami describes herself as a ‘feminist writer’ (p 48) while repeatedly noting that she engages with concepts, and quite explicitly rejects the label ‘philosopher’. Even so, she works across the metaphysical and epistemological – the meaning of being and ways of knowing – but crucially notes that the division of knowledge into various disciplines as rigid, as linked to “power-laden dualisms” and as a mode of thought that “diminishes deeper human values with … [a] mechanistic and deterministic worldview”. (p 14) That is to say, this does deal with big ideas – the kinds of things we often hear about from ‘philosophers’ – but Salami is well aware of her audience so those ideas are clearly laid out, explored through a range of languages and stories, often grounded in specific cases, although always in ways that treat her readers with respect – and that’s a hard balance to strike.
All this means that this is a book that merits careful consideration, and with relatively short chapters (10-25 pages) that can be easily done. Like Sensuous Knowledge this is a book that will call up revisits – and as I was reading it I became aware of ways that it was shifting my thinking about some specific things I am working on at the moment (which have little to do with either Africa or feminism), but that’s the power of well crafted, elegantly composed discussion of concepts.
February 1, 2026
Philosophical, passionate, profound, poetic and provocative…this book captivated me from the very beginning. There is something so courageous and convicted about Mina Salami’s voice. Wow.
At its core, “Can Feminism Be African”? is a meditation on identity, power and history. Salami interrogates feminism as something that must be thoughtfully examined, challenged, and rooted within African realities. She invites the reader to sit with the complexity, contradiction, plurality, and discomfort, rather than rushing toward conclusions.
What struck me most was the writing itself. There is a bold and beautiful brilliance in how Salami handles language. It’s devoted, expansive, and deeply alive. This is literary genius at work, not because it dazzles for effect but because it thinks beautifully. The philosophy is rigorous and yet so radiant!
That said, this is not a book to rush through. Its conceptual density demands mindfulness and meditation, and at times the reading experience can feel intellectually demanding rather than comforting, though I suspect that is very much part of Salami’s intention.
Ultimately, this is a book for readers who enjoy thinking deeply, questioning inherited ideas and engaging feminism beyond slogans or binaries. It left me reflective, challenged, and intellectually energised not because it offered answers, but because it asked the right questions.
A phenomenal 4 stars.
At its core, “Can Feminism Be African”? is a meditation on identity, power and history. Salami interrogates feminism as something that must be thoughtfully examined, challenged, and rooted within African realities. She invites the reader to sit with the complexity, contradiction, plurality, and discomfort, rather than rushing toward conclusions.
What struck me most was the writing itself. There is a bold and beautiful brilliance in how Salami handles language. It’s devoted, expansive, and deeply alive. This is literary genius at work, not because it dazzles for effect but because it thinks beautifully. The philosophy is rigorous and yet so radiant!
That said, this is not a book to rush through. Its conceptual density demands mindfulness and meditation, and at times the reading experience can feel intellectually demanding rather than comforting, though I suspect that is very much part of Salami’s intention.
Ultimately, this is a book for readers who enjoy thinking deeply, questioning inherited ideas and engaging feminism beyond slogans or binaries. It left me reflective, challenged, and intellectually energised not because it offered answers, but because it asked the right questions.
A phenomenal 4 stars.
April 13, 2026
A paradox is a statement/situation/person that seems to contradict itself, appear impossible or defy logic, but which may contain a deeper, underlying truth.
This was a dense, absolutely well researched, very detailed and thought provoking read that explores the perspective on how Feminism and 'being African' connect. With personal anecdotes and deep reflective storytelling, the author draws us into a realm where culture, power, identity, patriarchy, imagination & humaness meets & all these through a Feminist lens that is African (which also extends to the question of "What do we mean when we say 'African'?“
This book actually doesn’t answer its title question (spoiler alert), it simply invites the reader to explore whatever thoughts/feelings that arise while reading it and urges them to engage deeper with the question at hand.
Oh, it will also make your TBR even longer with all the amazing books and quotes that she mentions in it. This isn’t a book, this is a complete coursework that encourages exploration and Shakara! I see this book in archives & libraries everywhere in future.
This was a dense, absolutely well researched, very detailed and thought provoking read that explores the perspective on how Feminism and 'being African' connect. With personal anecdotes and deep reflective storytelling, the author draws us into a realm where culture, power, identity, patriarchy, imagination & humaness meets & all these through a Feminist lens that is African (which also extends to the question of "What do we mean when we say 'African'?“
This book actually doesn’t answer its title question (spoiler alert), it simply invites the reader to explore whatever thoughts/feelings that arise while reading it and urges them to engage deeper with the question at hand.
Oh, it will also make your TBR even longer with all the amazing books and quotes that she mentions in it. This isn’t a book, this is a complete coursework that encourages exploration and Shakara! I see this book in archives & libraries everywhere in future.
July 23, 2025
This book looks at whether feminism, often seen as a Western concept, can be relevant and applicable within African cultural contexts.
Salami argues that feminism can and must be African, but it needs to be shaped by African women's unique experiences, histories, and perspectives.
• Many Africans see feminism as anti-African or as a Western import. This perception is often rooted in colonial legacies and misunderstandings about what feminism truly means.
• She explores the idea of Metaphysical Africa and what this entails in Western and in the African imagination.
• Salami points out that African women have always resisted patriarchy in various ways, even before the term “feminism” was used.
• African feminism must address not just gender but also race, class, culture, religion, and colonial history. It should reflect the complex realities of African women’s lives, rather than copy Western feminist frameworks.
• While respecting African cultures is important, not all traditions should be preserved—especially those that oppress women. African feminism must find a balance between honoring culture and pushing for gender justice.
• Salami encourages a version of feminism that is inclusive, dynamic, and rooted in African thought, not dependent on Western definitions. She highlights some of the work of African feminist thinkers and activists who are already shaping this movement.
This book was cerebral, but gery interesting and its short length and short chapters made it easy to understand. Salami bit off a big bite with this book but she managed it all!!!
Salami argues that feminism can and must be African, but it needs to be shaped by African women's unique experiences, histories, and perspectives.
• Many Africans see feminism as anti-African or as a Western import. This perception is often rooted in colonial legacies and misunderstandings about what feminism truly means.
• She explores the idea of Metaphysical Africa and what this entails in Western and in the African imagination.
• Salami points out that African women have always resisted patriarchy in various ways, even before the term “feminism” was used.
• African feminism must address not just gender but also race, class, culture, religion, and colonial history. It should reflect the complex realities of African women’s lives, rather than copy Western feminist frameworks.
• While respecting African cultures is important, not all traditions should be preserved—especially those that oppress women. African feminism must find a balance between honoring culture and pushing for gender justice.
• Salami encourages a version of feminism that is inclusive, dynamic, and rooted in African thought, not dependent on Western definitions. She highlights some of the work of African feminist thinkers and activists who are already shaping this movement.
This book was cerebral, but gery interesting and its short length and short chapters made it easy to understand. Salami bit off a big bite with this book but she managed it all!!!
February 10, 2025
Can Feminism be African? has broadened my understanding of feminism not only in Africa but also around the world.
I read a lot of feminist literature and thought I had at least a rudimentary understanding of African feminism but this book proved me wrong and showed me that I need to be broadening my reading substantially to gain a better understanding of the history and nuances of feminism across Africa both as a whole and as individual nations. Salami is direct in her criticisms of both the Western world and Western feminism. I found this particularly refreshing as it is in stark contrast to a lot of feminist literature which fails to hit home how seriously our lack of action affects others.
I highly recommend this for anyone who would like to delve deeper into intersectional feminism.
Thanks to Netgalley and the publisher for the ARC. All opinions are my own
I read a lot of feminist literature and thought I had at least a rudimentary understanding of African feminism but this book proved me wrong and showed me that I need to be broadening my reading substantially to gain a better understanding of the history and nuances of feminism across Africa both as a whole and as individual nations. Salami is direct in her criticisms of both the Western world and Western feminism. I found this particularly refreshing as it is in stark contrast to a lot of feminist literature which fails to hit home how seriously our lack of action affects others.
I highly recommend this for anyone who would like to delve deeper into intersectional feminism.
Thanks to Netgalley and the publisher for the ARC. All opinions are my own
May 23, 2026
Reading this book made me realise that the book is less about giving direct answers to what African feminism is and more about opening the conversation on whether and how feminism and African identity can truly exist together without contradiction which is a discussion we are beginning to ask ourselves across various countries in the continent. A thought provoking read for sure.. I wished more was said to cover some aspects but a lot was also discussed.
My full review on IG⬇️
https://www.instagram.com/p/DYr3Lrmgr...
My full review on IG⬇️
https://www.instagram.com/p/DYr3Lrmgr...
October 29, 2026
This book drops us at the beginning of many winding paths, to think about what 'feminism' means, what 'African' means, and the complicated way these things interact. I really enjoyed the read and was exposed to many new ways of thinking. I emerged from it with my feminist flames stoked! My only gripe is I wish Minna Salami had written more simply - no need to use complex words where normal ones will do.
May 3, 2025
Oh my what a brilliant must read! What should be a bible for activism from a feminist lens nowadays.
Finally a book on feminism that spoke to me, in all its chapters.
I’m such a big Minna Salami fan now, career goals even in a 1% amount in my lifetime🥹
Finally a book on feminism that spoke to me, in all its chapters.
I’m such a big Minna Salami fan now, career goals even in a 1% amount in my lifetime🥹
July 27, 2025
Challenging, fairly technical, but I didn’t always love the women she’s holding up as inspiring. 3.5 stars.
November 3, 2025
I thoroughly enjoyed this one. I recommend!
July 22, 2026
Minna Salami’s book title is quite simply brilliant: eye-catching, pithy and provoking, in its premise. Herein lies my central gripe with this book - I have been left feeling misled. The question of whether or not feminism be African or whether Africans have a unique feminist identity is not adequately addressed.
It wasn’t until half-way through, that the author wholly turned her focus to feminism in the African context. By this point, I was left rather disillusioned. The first half of the book was largely dedicated to considerations of what ‘Africa’ in the physical, historical, political and metaphysical sense is. While this sets up a good foundation to understand how feminist theology and practice, it took up far too much time.
Salami shines in her extensive knowledge of philosophy and politics, particularly in her ability to link how concepts of ‘Superiosm’ have impacted the African continent through colonialism and geo-politics. Unfortunately she failed to adequately link this to Feminism. For example, while interesting, too much time is spent analysing Plato of Carl Jung. In the later half of the book Salami at several points lists out numerous names of African feminist like Flora Nwapa, Miriam Makeba, Mona Elhathaway, Winnie Madikizela Mandela, Queen Nzinga etc et, in quick succession without giving any of these figures equal time nor consideration. Which ironically is what I believe anyone approaching this book (like myself) would be looking for. The irony further reveals itself here, in the assumption that there is no nuance between say how Salami of Yoruba-Finnish Nigerian background, would view what feminism is, than a woman from a different part of the continent like myself (Zimbabwe) would. I believe the author understands this distinction, but it is not expounded upon which is a serious let down.
Throughout, Salami’s sharp insight frequently emerges, for example when she opines ‘…the strength of feminism lies not just in its ability to critique and oppose patriarchy, but in its capacity to bring such dynamic clarity to the complex and often hidden dynamics of patriarchal roles, thereby empowering women from within.’ In another section I was left wanting to learn more about what she identifies as the ‘Three Waves of Recolonisation’. There is also a presupposition that the reader has to do further reading, thanks to the extensive and useful bibliography, however this undermines the content of the book.
My conclusion is, this would have fared better as two separate books. Giving the author ample time to consider and focus on canon of African philosophical thought/theory, as it related to feminism and gender. This approach would avoid relegating the central theme. African women have for so long been stripped of personhood even in our own communities, it is essential that books intending to tackle this topic do so in a manner that is comprehensive and puts us at the core.
In conclusion, while Salami is clearly dedicated and passionate about feminism in the African context, I was left wanting more.
Thank you to NetGalley for providing a reviewer copy for an honest review!
It wasn’t until half-way through, that the author wholly turned her focus to feminism in the African context. By this point, I was left rather disillusioned. The first half of the book was largely dedicated to considerations of what ‘Africa’ in the physical, historical, political and metaphysical sense is. While this sets up a good foundation to understand how feminist theology and practice, it took up far too much time.
Salami shines in her extensive knowledge of philosophy and politics, particularly in her ability to link how concepts of ‘Superiosm’ have impacted the African continent through colonialism and geo-politics. Unfortunately she failed to adequately link this to Feminism. For example, while interesting, too much time is spent analysing Plato of Carl Jung. In the later half of the book Salami at several points lists out numerous names of African feminist like Flora Nwapa, Miriam Makeba, Mona Elhathaway, Winnie Madikizela Mandela, Queen Nzinga etc et, in quick succession without giving any of these figures equal time nor consideration. Which ironically is what I believe anyone approaching this book (like myself) would be looking for. The irony further reveals itself here, in the assumption that there is no nuance between say how Salami of Yoruba-Finnish Nigerian background, would view what feminism is, than a woman from a different part of the continent like myself (Zimbabwe) would. I believe the author understands this distinction, but it is not expounded upon which is a serious let down.
Throughout, Salami’s sharp insight frequently emerges, for example when she opines ‘…the strength of feminism lies not just in its ability to critique and oppose patriarchy, but in its capacity to bring such dynamic clarity to the complex and often hidden dynamics of patriarchal roles, thereby empowering women from within.’ In another section I was left wanting to learn more about what she identifies as the ‘Three Waves of Recolonisation’. There is also a presupposition that the reader has to do further reading, thanks to the extensive and useful bibliography, however this undermines the content of the book.
My conclusion is, this would have fared better as two separate books. Giving the author ample time to consider and focus on canon of African philosophical thought/theory, as it related to feminism and gender. This approach would avoid relegating the central theme. African women have for so long been stripped of personhood even in our own communities, it is essential that books intending to tackle this topic do so in a manner that is comprehensive and puts us at the core.
In conclusion, while Salami is clearly dedicated and passionate about feminism in the African context, I was left wanting more.
Thank you to NetGalley for providing a reviewer copy for an honest review!
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