Suchergebnisse

Abstract
Scholars frequently allude to the concept of a supportive extended family system that provides a lifeline to less privileged members of society, such as the indigent and the aged. Yet, the extended family and the network of support it enables have come under immense threat from neoliberalism. This article examines the constrained role of the extended family system and its implications, based on residential ethnographic fieldwork data gathered in rural northwestern Ghana. It draws on transnational discourses on empathy and local conceptions of interdependence and unity as encapsulated by African communitarian philosophies such as Ubuntu and Te jaa bonyeni of the Waala people of northwestern Ghana to explore how to generate empathy. Neoliberal individualist values have intensely undermined the support networks of the extended family system. Te jaa bonyeni philosophy, similar to Ubuntu, and many humanistic philosophies, offers important opportunities for reinvigorating debates on African indigenous support networks as important steps towards nurturing affective empathy. This study contributes to discourses on affective empathy by connecting it to communitarianism. Cultivating empathy is necessary towards imagining forms of existence that are dignifying for the marginalized and preventing them from descending into abysmal deprivation.

AbstractThis article builds on recent accounts of diffuse and complex agentic practices in the global South by drawing on ethnographic data gathered in northwestern Ghana among the Dagaaba. Contemporary feminist discourses and theories, particularly in contexts in the global South, have sought to draw attention to the multifaceted ways in which women exercise agency in these contexts. Practices that in the past were perceived as instruments of women's subordination or as re-inscribing their oppression have been re/interpreted as agentic. Agentic practices are theorized in more fluid terms than the binary pairing of agent/victim debates permit. Dagaaba contexts are deeply pervaded by beliefs in supernatural power forms, and these forces dis/empower certain forms of agentic acts. This article demonstrates that key factors combining with male power to regulate women's exercise of agency are perceived mystical forces. I argue that, in order not to risk missing agency—or rather "misdescribing" it—in the context of Dagaaba and most parts of sub-Saharan Africa, where the belief in mystical forces is profoundly pervasive, the role of these power forms as important determinants of the form that agentic practices assume—and more broadly, the way power works—needs critical attention in feminist theorizing.

AbstractAlthough there is growing debate among feminist scholars on how fathers often socialize their male children to aspire to embody specific values and behaviors, there is limited academic research on how fathers themselves construct and represent masculinity in Ghana. This article draws on data from six focus group discussions held with forty men to foreground men's negotiations, expressions, and representations of masculinity among the Dagaaba in northwestern Ghana. Our findings suggest that men in rural northwestern Ghana are likely to embody hybrid masculinities where traditionally hegemonic masculine ideals—such as men being seen as independent breadwinners—and contemporary gender-conscious norms—such as men as supportive partners—interact in complex ways. Yet the hybridization of masculinity both challenges and reinforces patriarchal gender arrangements in subtle ways. By maintaining a keen interest in their heteronormative breadwinning role as a model of masculinity, educated and gainfully employed men are critical of patriarchal norms that may be destructive to feminist discourses, yet their representations of masculinity indirectly embolden male hegemony in marriage relationships. Our findings further reveal considerable ambiguity in how men define themselves as supportive allies of feminist discourses by endorsing gender egalitarianism, yet none of them visibly challenges why women cannot also be breadwinners.

Abstract
This article examines ongoing discourses on the importance of the marriage payment and its role in constraining women's autonomy across societies in Africa. First, we review how bridewealth has been conceptualised across multiple disciplines, including the work of evolutionary human scientists. We then summarise our research grounded in residential ethnographic fieldwork data collected over a period of a year in a rural settlement in north-western Ghana. Feminist accounts on women's lived experiences throughout bridewealth practising societies point to their subordination. In some contexts, including northern Ghana, bridewealth is perceived as engendering women's oppression. To liberate women from patriarchal norms, some gender advocates call for undoing of the institution of the marriage payment. Nonetheless, the women who bear the brunt of gendered oppression and the men who derive patriarchal dividends from it are averse to this undoing discourse as the bridewealth normatively secures legitimacy for women. Undoing bridewealth may mean further rendering precarious women's status in the marital family. We conclude that rather than undoing the revered institution of bridewealth, there is need to build on culturally appropriate notions of communitarianism as encapsulated by the Ubuntu philosophy and indigenous systems such as the traditional courts for negotiating the rights of women.

AbstractThis article provides evidence of horizontal inequity in the distribution of the burden and benefits of healthcare in north‐western Ghana. A qualitative approach was used to collect and analyse the data on variation in perceptions of affordability of health services to rural and urban populations in the Jirapa Municipality of Ghana. The article argues that costs of transportation, food and lodging associated with seeking healthcare at the municipal referral hospital are disproportionately higher for rural residents. This leads to delayed medical treatment, self‐medication or reliance on traditional medicines, all of which can come with harmful consequences. © 2020 John Wiley & Sons, Ltd.

This article examines current discourses on the role of the bridewealth in subordinating women and the implications of gender justice advocacy that privilege the undoing of this practice. In northern Ghana, to liberate women from oppression, some women's rights activists advocate the abolition of the marriage payment. Drawing on ethnographic data gathered in north-western Ghana, we argue that dismantling the institution of the bridewealth risks worsening women's subordination. Gender activism needs to be sensitive to contextual norms and respectful of the 'oppressed' subjects of 'liberation'. We propose a return to the traditional court as a site for negotiating women's emancipation.