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Male Daughter and Female Husbands

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  • Pages: 5
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  • Category: Gender

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Wealth, titles and Motherhood
* Women organize in their capacity as wives and mother structural power
* Successful economically sign of charismatic leadership ability
* Takes titles and political, ritual leaders
* Ekwe titled women
Women’s New poverty
* Economic position changed for women
* Ideologises support economic of women – not change
* Women general fed their child, and paid much as school fees
* Women are taking more active in farming, production of foodstuffs, and marketing.
* Men are traders and business men

* Today women inherited from the goddess Idemili who do all the work
* Nnobi is not reward to titles women like titles men
Women have been working hard and little profits is shown
* Local chief confirmed that no woman in Nnobi today rich enough to take Ekwe like in the past
* Women council in January 1982
* Igbo women and other than Nnobi living in urban center

* Women were no longer wealthy in Nnobi,
* Occupied by sheer struggle for subsistence
* Most Nnobi women are farming housewives
* Crops of family
* Sold their surplus at market-place
* Idemili and Nnewi are in local government area
* Under the Nnobi
* Farms are area for the government grants and loans
* Idemili and Nnew areas receive no loans from finical institution
* Family is accountant which provide money from farming Men New Wealth

* Okigbo is individualization of activist in West African societies in 20th century
* Isichei – 1976 history improvement unions of igbo societies
* Ethic union
* Vertical bonds localization, which is a growing class identification within the small town
* Okaa is comprised exclusively weathy men
* Madams is commodity each individual woman that are controlled
* NWO is all the citizen of Nnobi belonged
* Both men and women belonged in serval association in town no relevance of politics and admission
* New association in Nnobi called themselves age-graded socities
* Weathy and education

* Formed by women like female-linked to motherhood
* Spread widely in church
* Successful businesswomen with Nigerian membership including branch of Nnobi called as Sweet Mother The Age-Grade Associations and local politics
Three social group in Nnobi membership of the Oganiru Middle age-group of Nnobi in 1973 * 1970 early is Biafran War has three different social group in Nnobi * Oganiru Middle age-grade in 1973

* Nnobi men and women born between 1945 and 1950
* Male traders
* Igwebike Age-grade
* Membership between 1938-1944
* Abalukwa social club of Nnobi
* Most powerful
* Academic, business, and civil service
* Membership to executive men, also their son and daughter * Enugu in lower grade civil service
* Daughter are mention in adveristiment to help raise money * Word daughter is to embrace snf dtsnds for all women including wives * Motto is love, unity and development purely a social club devoid any taint of poltics * Abalukwa magnzine which is preservation of Nnobi culture * The ibgoland practice of perdioc mass return of members living outside from hometown * Failed to return will be fined heavily

* Informal political group
Contemporary Women’s Association
* Controlled by motherhood of ideology
* Self-sacrifice
* Concern for order and peace
* Part 1: motherhood is social reward and motivate aggression and competition in economic pursuits and self-defense or public peace * Basically are church-linked and controlled
* Churchwomen as clergy members
* Women council is traditional, positive female aggressive and modern negative female subservience * Indigenous Women organization
* Political with every level
* Open to all type of women
* Sweet Mother
* Church rules and morality

Chapter 11: The female element in other Igbo societies
* Dual sex political
* Women association is Eze Nwanyi
* Ohaffia is absent on account of patrilineal Igbo areas * Ritual female in matrilineage
* Males take care of duties
* This is not Nnobi women and men
* This is cultural system, matrilineage
* Spiritual forces to original mother remained strong, affecting both male and female descendants * Shrine grace the participates that status common to motherhood * Nri society patrilineal system of descent and inheritance

Chapter 12: Gender, class and Female Solidarity
* Strong cultural bond of female solidarity
* Women in making his statement the titles involved gender linked and mainly exclusively male titles overlook Onwuejeogwu * Gender of Igbo principle in gender relations is that woman as daughter status as citizen * Natal patrilineage

* Symbolic expression in burial practice
* Igbo duality best revealed exogamy rules
* Indigenous women organization of Igbo socities
* Onisha appear most satisfied Igbo society
* Examining women of their strong sense, face, divisive factor of gender and class * Monarch
* Concerned as female community
* Relationship of queen and her councilors to the women of onisha * Extension relationship of daughters to wives
* Body of queen and councilors a ritual duties that is purification consider to sacrifice and other town cleansing rituals
* No legislative pg. 181
* Flexibility of gender of political and cultural system favor women in highest elite core society * Autonomy of Omu is not associated with men by mass Onitsha women * Both her time and trading actives centered market place.

Chapter 13: Conclusion
Implication of A ridge Gender system
* Gender system wielding power tend to reclassified to manlike * Western culture
* New symbol is power that is mostly toward men
* Nnobi traditional cultural system is Igbo language flexible gender construction that daughter as male ritual matters and politically in relation to wives * Daughters does not see manlike nor female husband

* Women association
* Politically originated are not base on church
* Systematically attract economically successful women and restrict membership on younger women * Dominated by post-menopausal widows, divorced, and women invited to fill political offices * Female are no longer in domestic roles

Gender and power in other African societies
* Western prejudice, which relegates women to domestic and private life * Men consider equal task
* Class position these women differentiated from other women in societies
* Political system from traditional system Nnobi society * Ruling class is less pronounced or distinguished from rest of the people * More centralized state women below the highest-level involved politics. * Female leader are elected among the mass of women community in political levels * Formal and informal social political

* Nnobi institution of male daughter is mention their African societies * Woman-to-woman marriage
* Ritual duties woman are assigned
* Power structural of the subject

The implications of this study for future research on African Women
* Matriarchy
* Mother forces
* Patriarchy is society of male rulers
* Customs of any particular African society indigenous or traditional
* Good distribution of material of historic period, alien factors such as colonialism, imperialism and change
* Language and gender ideology

* Flexible
* Gender representation of deities
* No evidence of female deities
* Position of women in economic system
* Particular society of classified men and women
* Degree of female autonomy household and family relation
* Women customs and other economical and political acitives
* Sanction, economic, ritual, political women apply to men
* Traditional symbol from men to women

* Traditional society how it central were relationship traced thought women linkage and village circulation of goods exchange Pg. 191 through 193

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