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New York: Anchor Books. Aliyu, S. (1997). Hansa women as oral storytellers in northern Nigeria. In S. ), Writing African women (pp. 149–158). London: Zed Books Ltd. Amadiume, I. (1997). Women’s achievements in African political systems: Transforming culture for 500 years. In Reinventing Africa: Matriarchy, religion & culture (pp. 89–108). London: Zed Books Ltd. 19 WANE Arndt, S. (2002). The dynamics of African feminism: Defining and classifying African feminist literature. Trenton, NJ: Africa World Press.
Amina Mama (1998) makes meaning of the many African feminists who are interrogating and reconceptualizing gender relations by situating the discussion in a historical and social setting. She also emphasizes that we should not lose sight of the fact that Africa is a collective: [B]eing conquered by the colonizing powers; being culturally and materially subjected to a nineteenth-century European racial hierarchy and its gender politics; being indoctrinated into all-male European administrative systems, and the insidious paternalism of the new religious and educational systems … has persistently affected all aspects of social, cultural, political, and economic life in postcolonial African states (Mama, 1998: 47).
There are moments of escape from this transnational traffic of ‘progress’, however, and I have seen this recently in the way my parents communicate to our relatives in the Philippines. They have begun to voice the difficulties faced by us and other immigrants in our new homes. They have also started speaking about the discrimination that people of color face in the Canadian job market as well as in schools and other institutions. In so doing, they contribute to a disruption of the myth of progress as mapped onto North American cities.