Rochester Studies in African History and the Diaspora

Saidi, Christine

doi:10.1017/upo9781580467575.011

Cited by 3 publications

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“…It is not entirely clear why some groups are matrilineal and others are not, although some scholars claim that all African societies were originally matrilineal (Murdock 1959; Saidi 2010). 3 Because maternity is typically more certain than paternity, matrilineality may arise or persist in contexts where paternity is more uncertain (Holden, Sear and Mace 2003).…”

Section: Matrilineal Kinship and Its Implications For Womenmentioning

confidence: 99%

How to Close the Gender Gap in Political Participation: Lessons from Matrilineal Societies in Africa

Robinson

Gottlieb

2019

Brit. J. Polit. Sci.

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While gender gaps in political participation are pervasive, especially in developing countries, this study provides systematic evidence of one cultural practice that closes this gap. Using data from across Africa, this article shows that matrilineality – tracing kinship through the female line – is robustly associated with closing the gender gap in political participation. It then uses this practice as a lens through which to draw more general inferences. Exploiting quantitative and qualitative data from Malawi, the authors demonstrate that matrilineality's success in improving outcomes for women lies in its ability to sustain more progressive norms about the role of women in society. It sets individual expectations about the gendered beliefs and behaviors of other households in the community, and in a predictable way through the intergenerational transmission of the practice. The study tests and finds evidence against two competing explanations: that matrilineality works through its conferral of material resources alone, or by increasing education for girls.

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Section: Matrilineal Kinship and Its Implications For Womenmentioning

confidence: 99%

How to Close the Gender Gap in Political Participation: Lessons from Matrilineal Societies in Africa

Robinson

Gottlieb

2019

Brit. J. Polit. Sci.

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“…According to Saidi, the period when 'the role of nkhoswe was introduced is unknown...'. 11 However, she reckons that 'this development would have been the latter centuries of the first half of the second millennium, in the era of the establishment of more centralised institutions among the Nyanja/Chewa by the Phiri and the growth of greater male political power at the centre'.…”

Section: The Evolution Of Nkhoswementioning

confidence: 99%

Church asMbumbaand Bishop asNkhoswe: Anglican Ecclesiology and Missiological Imperatives in Central Africa

Mbaya¹

2016

Journal of Anglican Studies

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This paper explores the use of the Chewa and Nyanja concepts of mbumba and nkhoswe in Central Africa and Southern Africa as interpretive tools for an Anglican ecclesiology and theology of leadership. Following an exposition of these two concepts, it conceptualizes mbumba as a diocese, and bishops as nkhoswe deriving from Christ as Nkhoswe par excellence. These two concepts entail critical values including responsibility, accountability and mutuality, which can be used as a model to enhance the relationship between a diocese and bishop. Conceptualizing a diocese as mbumba and the role of a bishop as that of nkhoswe has the potential to enhance missional practice in Central and Southern Africa.

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“…It is years later through an extensive educational training in critical awareness and reflection that I realized, whilst I may have felt as an insider (a Malawian woman researching lived reality among Malawians), my research approach had previously involved an unequal power dynamic through which I had caught and suffered what Freire terms as ‘narration sickness’ (Freire, 1976). I had gone into the field looking at my participants not as research collaborators, but rather as subjects whose experiences I narrated against the backdrop of an academic framework and my own worldview, which at the time was of African women’s experience as belonging to the monolithic one portrayed in earlier Eurocentric texts (Beoku-Betts, 2005; Cooper, 1994; Saidi, 2010). Upon attaining this realization, I began to reflect on the fact that my background and experience play a significant role in shaping my identity (Chiseri-Strater, 1996).…”

Section: Introductionmentioning

confidence: 99%

‘So what’s arts got to do with it?’: An autoethnography of navigating researcher positionality while co-creating knowledge

Kamlongera

2021

Qualitative Research

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In this autoethnography, I share about my journey navigating multiple researcher positionalities. I commence with a reflection on how one of my positionalities as an ‘outsider-within’ influences my onto-epistemological stance and approach to the research. Through my shared case, where I am a ‘marginal intellectual’ with an intersectional researcher positionality, I highlight the complexities of negotiating power in co-creating knowledge with participants whilst navigating the insider/outsider/in-between researcher positions. I illustrate how a reflexive methodology incorporating Arts-Based processes (ABP) facilitated navigation of power dynamics in order to mitigate the ‘representation crisis’ often resulting from researcher positionalities.

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Rochester Studies in African History and the Diaspora

Cited by 3 publications

References 0 publications

How to Close the Gender Gap in Political Participation: Lessons from Matrilineal Societies in Africa

How to Close the Gender Gap in Political Participation: Lessons from Matrilineal Societies in Africa

Church asMbumbaand Bishop asNkhoswe: Anglican Ecclesiology and Missiological Imperatives in Central Africa

‘So what’s arts got to do with it?’: An autoethnography of navigating researcher positionality while co-creating knowledge

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