Nigeria Books

“The Yoruba terms obinrin and okunrin do express a distinction. Reproduction is, obviously, the basis of human existence, and given its import, and the primacy of anafemale [anatomical female] body-type, it is not surprising that the Yoruba language describes the two types of anatomy. The terms okunrin and obinrin, however, merely indicate the physiological differences between the two anatomies as they have to do with procreation and intercourse. They refer, then, to the physically marked and physiologically apparent differences between the two anatomies. They do not refer to gender categories that connote social privileges and disadvantages. Also, they do not express sexual dimorphism because the distinction they indicate is specific to issues of reproduction. To appreciate this point, it would be necessary to go back to the fundamental difference between the conception of the Yoruba social world and that of Western societies.”
“… I argued that the biological determinism in much of Western thought stems from the application of biological explanations in accounting for social hierarchies. This in turn has led to the construction of the social world with biological building blocks. Thus the social and the biological are thoroughly intertwined. This worldview is manifested in male-dominant gender discourses, discourses in which female biological differences are used to explain female sociopolitical disadvantages. The conception of biology as being ‘everywhere’ makes it possible to use it as an explanation in any realm, whether it is directly implicated or not. Whether the question is why women should not vote or why they breast-feed babies, the explanation is one and the same: they are biologically predisposed.”
“The upshot of this cultural logic is that men and women are perceived as essentially different creatures. Each category is defined by its own essence. Diane Fuss describes the notion that things have a ‘true essence … as a belief in the real, the invariable and fixed properties which define the whatness of an entity.’ Consequently, whether women are in the labor room or in the boardroom, their essence is said to determine their behavior. In both arenas, then, women’s behavior is by definition different from that of men. Essentialism makes it impossible to confine biology to one realm. The social world, therefore, cannot truly be socially constructed.”
― Oyèrónkẹ́ Oyèwùmí , The Invention of Women: Making an African Sense of Western Gender Discourses