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1953: How I Wear My Crown
Often recognized for her face alone, Folasade Titilayo Adeso is not just a model or any photographerâs muse; she is also an artist whose creative vision transcends various mediums. Born in Abeokuta, Nigeria, raised in Canada, Folasade is currently based in New York City; the ideal place to fuel passion and dreams. A talented graphic designer, she recently embarked on a journey to build a legacy for her father who passed away in 2012.
Y: What inspired 1953?
Folasade:Â My father passed away in 2012 and coming from a family of all girls, it hit me that we would not be able to pass on my fatherâs name the way men can. When I went home in 2013 I was continuously greeted by family and friends who would say, âWelcome to your fatherâs landâ and that stuck with me. 1953 is the year my father was born and the year that Nigeria became my fatherâs land.
Y:Â Tell us more about the head-wraps.
Folasade:Â Growing up, I would watch my mother tie her head-wraps so intricately on a daily basis. At the age of 22 I started learning to tie my own head-wraps by watching her. Being so far away from Nigeria, wearing head-wraps allow me to feel more connected to home. Â It makes me feel so regal and proud not to mention that they are a colorful addition to whatever outfit I may have on! While walking though the market-place with my aunt in Nigeria, I was overwhelmed by the array of bright fabric splayed out in front of me in the stalls. I then realized that I could share how head-wraps made me feel with other women. Itâs not just a piece of fabric. Itâs a piece of my home. Itâs me walking though the market place thinking of the women, my customers and what they would like. My mother has handed down to me some of her own wraps and I know just how long their can last. My wraps are for women to keep and treasure for years to come.
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Dedicated to the Cultural Preservation of the African Aesthetic
Centers of Origin for Some Fruits, by Peggy Duke.
Related: Origin of Vegetables
Benefits of Pineapple JuiceÂ
Harnaam Kaur killed it in her first fashion show
Harnaam Kaur finally made her dreams of walking the runway come true early this month at London Fashion Week. After sprouting a beard when she was just 11 years old as a result of a hormonal disorder, she was bullied and is now working towards a bully-free future for all. The show was not only a win for Kaur.
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Why you can never tell who has anxiety just from looking (and shouldnât try)
I knew every part of my face like a queen knows her kingdom, all disjointed and separated into sectors.
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Ciara in Nigeria killing afrobeats movement
Choreo: Kaffy
1st song: Kukere - Iyanya
2nd song : Duro - Tekno Miles
3rd Song: Bobo - olamideÂ
Quotes by Leymah Roberta Gbowee, Liberian peace activist and feminist responsible for leading a womenâs peace movement that helped bring an end to the Second Liberian Civil War in 2003.
Leymah Roberta Gbowee official website | Gbowee Peace Foundation USA
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âFeminismâ has often been seen as a Western concept, but African women are increasingly redefining it to suit their own purpose. This, in turn is influencing the rest of the world.
Aili Mari Tripp (via sincecombahee)
African Women have BEEN Feminists
Definitions of feminism first came from the West; a term deeply rooted in a history that didnât include women who looked like my ancestors or me. I remember reading âThe Feminine Mystiqueâ by Betty Friedan in my undergraduate Gender course. Excuse my French, but that shit confused me, this was a book all about middle-aged white women who were tired of being housewives, they were unhappy with their plush lives and unsatisfied with suburbia. THIS Friedan called âthe problem that has no name,â the unhappiness of 1950âs white homemakers who apparently wanted more for themselves than a life of leisure and reproducing. I was concerned, and thatâs when I knew there had to be a different sect of feminism. I knew there had to be more layers to feminism because there were more women in the world than white suburban housewives.
I remember calling my mom in Abidjan one day asking her to define feminism. It was mostly a joke, like when I ask her opinion on Kim and Kanye or H&Mâs Versace line. Asking her about things that she doesnât think impacts her life breeds funny answers like, âDoes Kim pay for my fuel? Is Versace in my family?â So when I asked her for her definition she surprised me by telling me the story of how she urged my dad to play a bigger part at home when they first moved to the US. She told him that he needed to help clean, and cook, and wash my older brother because thatâs what good men did, they helped their wives. She said even though her in laws saw her as emasculating my father, she stood her ground that helping your wife did not make a man any less masculine.
My mother went on to tell me that my grandmother was a feminist; she fought with men for her space along the banks of rivers so she could fish for herself instead of depending on her husband. My grandmother was a single mother who happened to be married, so she worked hard everyday of her life to find the money to send my uncle to pharmacy school in Dakar and my mother to Paris. My grandmother knew that while my Grandfather was having children outside of their marriage, she had to be the one to provide, that was her role. My grandmother was a feminist, my mother is a feminist, neither is able to give you the long convoluted definitions that have confused the academic world for decades, but their strength and demand for respect and equality in a historically patriarchal society is their definition.Â
As women of the diaspora, educated abroad, existing in many different worlds, its important for us to understand that our ancestors have BEEN feminists. Strong women who have triumphed over domestic abuse, single motherhood, colonization, war, all while carrying their communities on our backs. Senegalese writer, Awa Thiam, puts it so well when she says that âthe Black woman of Africa suffers a threefold oppression: by virtue of her sex, she is dominated by man in a patriarchal society; by virtue of her class she is at the mercy of capitalist exploitation; by virtue of her race she suffers from the appropriation of her country by colonial or neo-colonial powers.â Â With so many things against us, how could we survive without the strength to fight for equality, respect, and recognition? We have fought for our voices to be heard, for our pay to be equal, for us to be recognized as vital parts of our societies.
So, as the West continues to try to define Africa, and its women, in the paradigm of poverty, disease, and helplessness; its important to remember that while American and European white women were burning bras, our ancestors were raging against colonialism. They were becoming the first black women educated in their respective countries. They were fighting in civil wars. I mean lets be honest here, African women have BEEN feminists, lets not let academia confuse that for us.
Girls, Women, Systems, and African Feminism
By: Benjamina Dadzie
Being a Woman is a very difficult task, but being an African Woman is the most challenging thing in the Western World. We have to deal not only with sexism and racism, but, when we are young girls, we learn how the systems weâve been placed into fail to recognise and acknowledge our worth.
In her novels, particularly in Half of a Yellow Sun and Americanah, the Nigerian author Chimamanda Ngozie Adichie, speaks eloquently on the issue of how girls are taught to be likeable from a very young age, to feel shame in their adolescence, and to quieten their voice of authority as adults. I donât have brothers, but recalling conversations with friends, I now realise the same narrative was always present: boys are allowed freedom that girls simply are not.
Thereâs an unsaid law that prescribes how, by the very nature of my female status, I must not have, a formal say about what concerns me. It is a ploy to deconstruct and silence the independent and critical awareness of girls, and ultimately all women young and old.
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Our value is not determined by our ability to produce African flavoured versions of Western convention and form. Such an approach will surely only ever leave us playing catch-up in a game the rules of which we did not write. That whole lifestyle of Sex And The City feminism, cocktails, designer clothes, handbags and shoes is not particularly liberating in an Anglo-American context, so I see no reason why we should transfer such models to Africa and declare it progress. Iâm not saying thereâs no place for such activities in the African context but it represents less of a departure from the behaviour of post-colonial elites than a repetition of same as it ever was.
Emma Dabiri, Why I am not an Afropolitan, 21 January 2014 (via africanfeministsrock)