Call for Contributions, Feminist Africa Issue 20: Pan-Africanism

Call for Contributions Feminist Africa Issue 20:


Editor: Amina Mama


The African Union celebrated its 50th  Year in May 2013, under the general theme Pan-Africanism and Renaissance. At the gala and summit, Africa’s Heads of State’s congratulated themselves on the region’s rising GDP ‘s, anticipating a renewed foreign interest. We are already witnessing a renewed scramble for the material wealth of the region – most explicitly manifest in the land grab that threatens the very fabric of Africa’s survival. The impending expiry of the minimal development goals presents the unpalatable scenario of an Africa characterized by growth without development. Social inequalities sharpen as globalization continues to subordinate people to the exigencies of transnational capital.

Pan-Africanist discourse challenges feminist intellectuals to critically appraise what half a century of African Union has delivered to women, children and indeed, ordinary men. Hard struggles have seen women make modest inroads into political power, while the exploitation of women’s labor continues apace. Women in Africa – like our lands before us – are being “discovered”, newly branded as the 3rd “emerging market”. However, trends across the continent and globally point to the contradictory processes that accompany the “discovery” of women. In Africa, the increasing violence targeted at heterosexual women occurs alongside organized state led onslaughts on same sex sexualities and global (some would say imperialist) rehearsals of how Africa should behave. We are also witnessing troubling global campaigns such as the “Clitoraid”,  “Undies for Africa” and the CNN-led “Bras for Africa” to name a few. What are the implications of such campaigns for transnational feminism?

In the global juridico-political sphere the International Criminal Court has intervened in several African countries, provoking a resurgence of racialised reaction among the political class.

Feminist engagements over the last half century challenge the liberal democratic social contract that remains premised on an unequal sex/gender regime. How is Year 50 being lived on the frontlines of women’s political awakening and growing participation in popular struggles?  How do we theorise the multifarious manifestations of global neoliberal rationalities in Africa, complete with their attendant constructions of gender and sexual politics?

We invite features, standpoints, conversations, profiles, and cultural reviews on the gender dynamics of the past and future of pan-Africanism.


Features: submit your abstract by Sept 1 2013.

All completed submissions by 1 Oct  2013.


Electronic submissions only to:

For enquiries contact the editorial team at

Editorial policy and submission requirements can be found at:

Cover of Feminist Africa, Issue 11, 2008

Cover of Feminist Africa, Issue 11, 2008

One Comment

  1. Mohamed Jiwa says:

    Need more information (not in order to submit anything) to better understand the problem. There is no such thing as African same sex identity (not sure I agree) or aid to Africa under any pretext has demeaning tendencies (I agree), yet it is ok to talk about an African feminism. Is ok to say that we are still not clear on the goals of women as feminists (and non-feminists alike)? To what extent does the power generated by an empowered (financed) conversation attract potential feminists (say in the village environment) more than the power of its logic and timeliness? Okiya Omtatah suggests change should take place at an organic pace. Furthermore the intellectual and academic disposition of the conversation takes it into the sphere of civil society, perhaps, yet there is no such thing nor perhaps even a NEED of such a thing at the level of the village in its traditional form, especially if one is concerned that the urbanisation process has harmed us in Africa. I am of the opinion (as a native of Africa with ancestors in India who has close connections in villages on both continents) that there is an argument for demanding the servicing of close connections to traditional Africa until we better understand the dynamics of what makes it a home of social and spiritual genius at the level of the village. Therefore there is an argument for the need to challenge positions that are exclusively academic, supported by ‘facts’ that are generated in languages that reflect cultures that are non-African. Mohamed Jiwa at kirimba

Leave a Reply