Emecheta, Buchi: Primary Sources
BUCHI EMECHETA: PRIMARY SOURCES
BUCHI EMECHETA (ESSAY DATE 1988)
SOURCE: Buchi Emecheta, "Feminism with a Small 'f'!" In Criticism and Ideology: Second African Writers' Conference, edited by Kirsten Holst Petersen. Scandinavian Institute of African Studies, 1988, pp. 173-85.
In the following essay, Emecheta discusses her artistic concerns and feminist perspective. As Emecheta illustrates, African feminism differs significantly from Western feminism due to the distinct cultural values and sexual identity of African women.
I am just an ordinary writer, an ordinary writer who has to write, because if I didn't write I think I would have to be put in an asylum. Some people have to communicate, and I happen to be one of them. I have tried several times to take university appointments and work as a critic, but each time I have packed up and left without giving notice. I found that I could not bring myself to criticize other people's work. When my husband burned my first book, I said to him 'If you can burn my book, you can just as well burn my child, because my books are like my children, and I cannot criticize my children'. When I had my babies they were very, very ugly; they had big heads, like their father and their bodies looked like mine. But if anybody looked into the pram and said 'What an ugly baby', I would never talk to that person again. And I know that I am not the only writer who finds it hard to accept criticism. One critic asked me 'You have so much anger in you, how can you bear it?' 'Well', I said, 'I can't bear it, so I have to let it out on paper'. I started writing in 1972, and a few weeks ago I handed in my sixteenth novel. In order to make you understand how I work I will tell you about my background.
I was born in Lagos, Nigeria, and was raised partly there and partly in my village, Ibuza, and this explains my wish to tell stories when I was a child. My parents both came from Ibuza and moved to Lagos in search of work. As both of them were partly educated they embraced the C.M.S (Church Missionary Society) way of life. But being of the old Ibo kingdom they made sure that my brother and myself never lost sight of home, of life in Ibuza.
We worked at home during the rains, to help on the farm and to learn our ways. If I lived in Lagos I could start to have loose morals and speak Yoruba all the time. So my parents wanted me to learn the rigorous Ibo life. You can see that even in Nigeria we still discriminate against each other.
It was at home that I came across real story tellers. I had seen some Yoruba ones telling their stories and songs and beating their drums whilst we children followed them—Pied Piper like—from street to street. But the Ibo story teller was different. She was always one's mother. My Big Mother was my aunt. A child belonged to many mothers. Not just one's biological one. We would sit for hours at her feet mesmerized by her trance like voice. Through such stories she could tell the heroic deeds of her ancestors, all our mores and all our customs. She used to tell them in such a way, in such a sing-song way that until I was about fourteen I used to think that these women were inspired by some spirits. It was a result of those visits to Ibuza, coupled with the enjoyment and information those stories used to give us, that I determined when grew older that I was going to be a story teller, like my Big Mother.
I learned to my dismay at school in Lagos that if I wanted to tell stories to people from many places I would have to use a language that was not my first—neither was it my second, or third, but my fourth language. This made my stories lose a great deal of their colour, but I learned to get by. My English must have been very bad because when I first told my English teacher, who came from the Lake District, and who was crazy about Wordsworth that I was going to write like her favourite poet, she ordered me to go to the school chapel and pray for forgiveness, because she said: 'Pride goeth before a fall'. I did not go to the chapel to pray because even then I knew that God would have much more important things to do than to listen to my dreams. Dreams which for me, coming both from the exotic so-called Ibo bush culture and the historic Yoruba one, were not unattainable.
Some of these early missionaries did not really penetrate the African mind. That incident confirmed what I had always suspected as a child, that the art of communication, be it in pictures, in music, writing or in oral folklore is vital to the human.
I never learn from my experiences. My first attempt to write a book, called The Bride Price was resented by my husband. He too, like my English teacher, told me that 'Pride goeth before a fall'. I left him and I found myself at twenty-two, husbandless with five young children. I thought I would wait to be as old as Big Mother with a string of degrees before writing. But I had to earn my living and the only thing I could do was write. Whilst looking after my fast-growing family I decided to read for a degree that would help me master the English language and help me write about my society for the rest of the world. I chose sociology and continued writing. I had enough rejection slips to paper a room. But in 1972 the New Statesman started serializing my work and those recollections later appeared as my first book, In the Ditch.
I have been writing ever since, and I am now living entirely on my writing. Those babies of mine are now beginning to leave home. One of them has started to write as well, so perhaps writing runs in the family. I am not doing anything particularly clever. I am simply doing what my Big Mother was doing for free about thirty years ago. The only difference is that she told her stories in the moonlight, while I have to bang away at a typewriter I picked up from Woolworths in London. I am not good at reading, and sometimes when I write I can't even read my writing. Writing is a very lonely profession. One is there at one's desk, thinking of ideas and reasoning them out and putting them into works of fiction or stories, and if one is not careful, one will start living the life of the characters in the book. Conferences like this one save some of us from becoming strange.
Writers are often asked 'Who are you writing for?'. How am I supposed to know who is going to pick up my works from the library shelf? I wonder sometimes if people ask painters, when they are doing their paintings, who they are painting them for. The painter can control the picture while he is still painting it, but can we expect him to foretell who is going to love looking at it? A book is akin to a child on his mother's back. The mother knows she is carrying a baby on her back but the child can use its hands to lift anything that passes by, without the mother knowing. I find this question sometimes rather patronizing. In fact it is sometimes healthier not to think of one's readers at all. Writers are communicators. We chronicle everyday happenings, weave them into novels, poetry, documentary fiction, articles etc. The writer has the freedom to control, to imagine and to chronicle. I write for everybody.
The writer also has a crucial control over the subject s/he writes about. For myself, I don't deal with great ideological issues. I write about the little happenings of everyday life. Being a woman, and African born, I see things through an African woman's eyes. I chronicle the little happenings in the lives of the African women I know. I did not know that by doing so I was going to be called a feminist. But if I am now a feminist then I am an African feminist with a small f. In my books I write about families because I still believe in families. I write about women who try very hard to hold their family together until it becomes absolutely impossible. I have no sympathy for a woman who deserts her children, neither do I have sympathy for a woman who insists on staying in a marriage with a brute of a man, simply to be respectable. I want very much to further the education of women in Africa, because I know that education really helps the women. It helps them to read and it helps them to rear a generation. It is true that if one educates a woman, one educates a community, whereas if one educates a man, one educates a man. I do occasionally write about wars and the nuclear holocaust but again in such books I turn to write about the life and experiences of women living under such conditions.
Maybe all this makes me an ordinary writer. But that is what I want to be. An ordinary writer. I will read to you two pieces from my own observations. The style is simple but that is my way. I am a simple and unsophisticated person and cultural people really make me nervous. First I want to read a short piece about polygamy. People think that polygamy is oppression, and it is in certain cases. But I realize, now that I have visited Nigeria often, that some women now make polygamy work for them. What I am about to relate happened only a few weeks ago. I was in my bedroom in Ibuza listening to a conversation. It was cool and damp and I was debating whether to get up from my bed or not. I knew it was about six in the morning. I did not have to look at the clock. I just knew because I could hear the songs of the morning, children on their way to fetch water, a cock crowing here and there. Then the penetrating voice of Nwango, the senior wife of Obike came into my thoughts. 'Go away you stinking beast. Why will you not let me sleep? I have a full day ahead of me and you come harassing me so early in the morning. You are shameless. You don't even care that the children sleep next-door. You beast. Why don't you go to your new wife.' Now the man: 'All I have from you is your loud mouth. You are never around to cook for me, and when I come to your bed, you send me away. What did I pay the bride-price for?' The voice of Obike was slow and full of righteous anger. 'Go to your wife.' 'She is pregnant', said Obike. 'So what, get another woman. I need my energy for my farm and my trading, and today is the market-day', Nwango insisted. I was sorry to miss the end of the quarrel because my mother-in-law came in and told me not to mind them. 'They are always like that, these men. They are shameless. They think we women are here just to be their partners at night. He can marry another girl. But again which girl in her right senses will take him? He is too lazy to go regularly to his farm.' My mother-in-law should know. She had thirteen children. They lived in the capital, Lagos, and her husband did not have room to bring home another wife, so she had to do everything. If they had spent their life in the village it would have been different.
I know this is a situation which our Western sisters will find difficult to understand. Sex is important to us. But we do not make it the centre of our being, as women do here. In fact most of the Nigerian women who are promiscuous are so for economic reasons. The Yorubas have a saying that a woman must never allow a man to sleep with her if, at the end of the day she is going to be in debt. Few of our women go after sex per se. If they are with their husbands they feel they are giving something out of duty, love, or in order to have children. A young woman might dream of romantic love, but as soon as they start having children their loyalty is very much to them, and they will do everything in their power to make life easier for them. In the villages the woman will seek the company of her age-mates, her friends, and the women in the market, and for advice she goes either to her mother or to her mother-in-law. Another woman in the family will help share the housework, like Nwango cited earlier. The day her husband wanted her was an Eke day, a big market day. She had to be up early to be at the market. She had to contribute her twenty naira which is almost ten pounds, to the savings fund of the market women. That is the way we raise capital for our business without having to go to the bank, because most banks will not lend money to a woman. So she had to contribute her twenty naira and later on in the evening, she had to put on her otuogu and she had to be at the Agbalani group, as they were going to dance at the second burial of the grandmother of one of their members. For that dance they had to tie the otuogu with the Akangwose style; all of which took them three years to save up for. They had to wear a navy-blue head-tie and carry a navy-blue Japanese fan and wear black flat shoes or slippers. None of these items was bought by their husbands. Nwango worked on her cassava farm four days of the week—we have a five-day week—and sold the garri made from the cassava on the fifth day, Eke market day. She gave twenty naira esusu of her profit to the collector who was one of the women in her group. It is from this esusu forced saving that she is sending her son to college, and she spends the rest exactly as she likes. At the funeral dance the group will give the bereaved lady a thousand naira (about five hundred pounds), from their fund to help out. And the dance will go on till very late. At about eight p.m. one will hear these women going home, singing their heads off. They drink anything from whisky, beer, gin, brandy, you name it, and no man dares tell them not to. Cooking for the husband, fiddle sticks! Get another woman to do it. Especially if the other woman is still a young seventeen-or eighteen-year old with her head full of romantic love. By the time she is twenty-five she will become wiser too. Nwango's husband is almost a stud. Not a nice word, but that is the way most village women feel.
Sex is part of life. It is not THE life. Listen to the Western feminists' claim about enjoying sex, they make me laugh. African feminism is free of the shackles of Western romantic illusions and tends to be much more pragmatic. We believe that we are here for many, many things, not just to cultivate ourselves, and make ourselves pretty for men. The beauty in sisterhood is when women reach the age of about forty. The women who cultivated sisters either through marriage or through the village age-group start reaping their reward. In England for example I belong to the war-babies. They call us 'the saltless babies'. That means we were born in Nigeria when they didn't have salt because of the war. So in our village we were called 'the Saltless Women'. There are about sixteen of my age-mates in London, and we have our own group here too. Last year a member of our group was in hospital and she said that other patients called her the Princess of Africa. On visiting days the nurses and doctors invariably shooed us away. She was there for three weeks, and the two days I went to visit her I had to wait over fifteen minutes before it came to my turn. I live in North London, a long way from her house, but those members who lived near her made sure she had visitors every night as well as her seven children. Her husband left her over three years ago to do some business in Nigeria, but we all know that he lives with another woman over there. Did our group member care? No. She is too busy to care. If he returns, good, if not, better still. She is training to be a hairdresser, now that all her children are at school. She is converting her large house into flats so that she and her older daughter can start a bed-and-breakfast business. And when she is ready she is going to come to our group and take an interest-free loan from our funds. If her husband had been around he would probably have been a help, just by being there, since he had no job anyway, but he could also be in the way of our member's self-realization. Looking after a man for sexual rewards does take a lot of time. I assure you.
In the West many women hurry to get married again after a divorce or a bereavement. Our women are slower. And many who have children don't even bother, because a new life opens for them. A new life among other women and friends. Women are very quarrelsome and jealous. We always make it up, especially after we have had a few brandies and consumed, I don't know how many chicken legs. This is because we realize that what we gain by forgiving one another is better than what we gain by being alone in order to avoid jealousy. In my book Joys of Motherhood I describe a family in which the women went on strike and refused to take the housekeeping money, because they knew that the husband was drinking the greater part of his income. I also describe a life of another woman who was so busy being a good mother and wife that she didn't cultivate her women friends. She died by the wayside, hungry and alone. In the same book I describe how jealous she was, when her husband brought home a new wife. Instead of going to sleep on the first night she stayed awake listening to the noise made by her husband and the new wife in love-making. She learned only a few days later that it would be better and to their mutual advantage, if she and the new wife became friends, rather than quarrel over their shared husband. They soon became so busy in their everyday life that sexuality was pushed into the background.
In many cases polygamy can be liberating to the woman, rather than inhibiting her, especially if she is educated. The husband has no reason for stopping her from attending international conferences like this one, from going back to University and updating her career or even getting another degree. Polygamy encourages her to value herself as a person and look outside her family for friends. It gives her freedom from having to worry about her husband most of the time and each time he comes to her, he has to be sure that he is in a good mood and that he is washed, and clean and ready for the wife, because the wife has now become so sophisticated herself that she has no time for a dirty, moody husband. And this in a strange way, makes them enjoy each other.
The small son of one of our group-members in London told his teacher that he had two Mummies. 'My Mummy number one is working. Mummy number two will come and collect me.' The teacher did not understand until she realized that his solicitor father had two wives, and the little child enjoys being loved and looked after by two women, his mother and the senior wife. What a good way to start one's life. In Ibuza it is the same. Once a woman starts making money she stops having children regularly. This is because women who are lucky to find the work which they love and which they are good at derive the same kind of enjoyment from it as from sex. Many female writers, many English female writers I have spoken to claimed that they find their work, not only sexually satisfactory but sometimes masturbatory. I certainly find my work satisfying. Sex is part of our life—it shouldn't be THE life.
In this next section I will give you a quick overview of some issues concerning black women. In many parts of Africa only one's enemies will go out of their way to pray for a pregnant woman to have a girl-child. Most people want a man-child. The prayers will go: 'You will be safely delivered of a bouncing baby boy, a real man-child that we can and make jolly with whisky and beer.' The pregnant woman will not protest at this prayer because in her heart, she too would like to have a man-child, who will not be married away, but will stay in the family home and look after his mother when she becomes weak and old. In most African societies the birth of a son enhances a woman's authority in the family. Male children are very, very important. Yet, this girl-child that was not desired originally comes into her own at a very early age. From childhood she is conditioned into thinking that being the girl she must do all the housework, she must help her mother to cook, clean, fetch water and look after her younger brothers and sisters. If she moans or shows signs of not wanting to do any of this, she will be sharply reminded by her mother. 'But you are a girl! Going to be a woman.'
It is our work to bring the next generation into the world, nurture them until they are grown old enough to fly from the nest and then start their own life. It is hard. It could be boring and could sometimes in some places be a thankless job. But is it a mean job? I had my photograph taken once in my office where I do my writing. The photo-journalist was a staunch feminist, and she was so angry that my office was in my kitchen and a package of cereal was in the background. I was letting the woman's movement down by allowing such a photograph to be taken, she cried. But that was where I worked. Because it was warmer and more convenient for me to see my family while I put my typewriter to one side. I tried to tell her in vain that in my kitchen I felt I was doing more for the peace of the world than the nuclear scientist. In our kitchens we raise all Reagans, all Nkrumahs, all Jesuses. In our kitchens we cook for them, we send them away from home to be grown men and women, and in our kitchens they learn to love and to hate. What greater job is there? I asked. A mother with a family is an economist, a nurse, a painter, a diplomat and more. And we women do all that, and we form, we are told, over half of the world's population. And yet we are on the lowest rung. Men did not put us there, my sisters, I think sometimes we put ourselves there. How often do you hear colleagues say; 'Oh, I don't know anything I am only a housewife'?
There should be more choices for women, certainly women who wish to be like Geraldine Ferraro should be allowed to be so. We need more of her type, especially among the black women. We need more Golda Meirs, we need more Indira Gandhis, we even need more Margaret Thatchers. But those who wish to control and influence the future by giving birth and nurturing the young should not be looked down upon. It is not a degrading job. If I had my way, it would be the highest paid job in the world. We should train our people, both men and women to do housework. A few privileged African women are now breaking bonds. They live at home and work outside. Most of these women were lucky enough to come from families where the girls were allowed to go to school and to stay there long enough to acquire knowledge to equip them to live away from their families and to rub shoulders with men. Black women are succeeding in various fields along these lines.
This we must remember is not new to the black woman, because her kind has always worked. In the agrarian setting women do petty-trading. Usually, they have small children with them. They trade in anything from a few loaves of bread to a few packages of matches. The lucky ones have stalls or sheds. Others not so fortunate use the front of their house as their stall. Many Nigerian women live in the cities, collect their esusu profits and bank it when they think it is big enough. I have a great number of friends who have built up their families this way. This means that the others who were trained to do the lower-middle-class jobs of, for example, teaching have invariably given up their work in order to take up trading.
Being successful in whatever we undertake is not new to the women of Africa. The Aba riot is a case in point. This was a riot that spread from Owerri in Eastern Nigeria to Calabar among women who did not even speak the same language, and it included all the towns in the area to Onitsha by the river Niger and went further across the river to include women from the Asaba area. Although the white male chroniclers called it a riot, it was a real war. It was a marvel that women at that time were able to organize themselves; remember, there were no telephones, no letters, only bushtracks and dangerous rivers. The whole area was equivalent to the distance from London to Edinburgh. The actual war was organized with women from different groups wearing various headgears and all using their household utensils as weapons. The war, which took place in 1929 was in answer to British demands that women should pay taxes. The black women of that war were praised by all their menfolk. They received admiration not rebuke. And in desperation, the British administrators jailed all men whose wives took an active part in the war. They could not acknowledge that women, especially barbaric women, could organize themselves to achieve such a feat.
Working and achieving to great heights is nothing new to the woman of Africa, but there are still many obstacles in her way. Her family still prefers to educate the boy, while she stays at home to do the important jobs called 'women's duties'. And we accept the tag, knowing full well that the boy, however clever he is, would not be where he is today without the sacrifices made by his mother, his sweetheart, his wife or even his sister. The African woman has always been a woman who achieves. This does not necessarily mean that she becomes a successful international lawyer, a writer or a doctor, although African women in these professions are doing very well, and there are quite a few of us. But for the majority of women of Africa, real achievement—as I see it—is to make her immediate environment as happy as is possible under the circumstances, by tending the crops or giving comfort. But she still will have higher aspirations and achieve more when those cleverly structured artificial barriers are removed, when education is free and available to every child, male or female, when the male-dominated media does not give exposure to a black woman simply because she is a beautiful entertainer, thereby undermining our brain power, and when we ourselves have the confidence to value our contribution to the world. It is about time we start singing about our own heroic deeds.
"Emecheta, Buchi: Primary Sources." Feminism in Literature: A Gale Critical Companion. . Encyclopedia.com. (July 20, 2018). http://www.encyclopedia.com/social-sciences/encyclopedias-almanacs-transcripts-and-maps/emecheta-buchi-primary-sources
"Emecheta, Buchi: Primary Sources." Feminism in Literature: A Gale Critical Companion. . Retrieved July 20, 2018 from Encyclopedia.com: http://www.encyclopedia.com/social-sciences/encyclopedias-almanacs-transcripts-and-maps/emecheta-buchi-primary-sources
Encyclopedia.com gives you the ability to cite reference entries and articles according to common styles from the Modern Language Association (MLA), The Chicago Manual of Style, and the American Psychological Association (APA).
Within the “Cite this article” tool, pick a style to see how all available information looks when formatted according to that style. Then, copy and paste the text into your bibliography or works cited list.
Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia.com cannot guarantee each citation it generates. Therefore, it’s best to use Encyclopedia.com citations as a starting point before checking the style against your school or publication’s requirements and the most-recent information available at these sites:
Modern Language Association
The Chicago Manual of Style
American Psychological Association
- Most online reference entries and articles do not have page numbers. Therefore, that information is unavailable for most Encyclopedia.com content. However, the date of retrieval is often important. Refer to each style’s convention regarding the best way to format page numbers and retrieval dates.
- In addition to the MLA, Chicago, and APA styles, your school, university, publication, or institution may have its own requirements for citations. Therefore, be sure to refer to those guidelines when editing your bibliography or works cited list.