Abstract
Justifiably, gender is the basis for most social relations in most societies. Most extant studies on Yerima's Jakadiya hold that patriarchy or men constitute oppressive force which subjugates and abuses females. It is against this backdrop that this study reimagines gender, patriarchy, and female 'thingification' in Yerima's Jakadiya to uncover the contradictions and instability in the binary oppositions therein. The paper adopts Jacques Derrida's deconstruction as its theoretical framework, and relies on interpretive research design for its analysis. Textual analysis reveals that women have the power and agency to decide how cultural practices are carried out, without interference or influence of men. The work equally divulges that the rights, identity, and dignity of females like Atine and Bilkisu are abused and jeopardised by the privileged women (matriarchs) who occupy exalted positions in traditional societies. Additionally, the paper discovers that every form of abuse or dehumanisation of females in the text is orchestrated by women in positions of power. Consequently, the research concludes that women are a great force in the discrimination, humiliation, and oppression of fellow females. Against the position of previous scholarship on the text, this paper submits that women in traditional African societies discriminate, 'thingify', and regard fellow females as things without dignity, self-worth, feelings, and ambition. Also, the work holds that men are portrayed as caring and sensitive people who encourage female liberty, progress, aspiration, and safety. Accordingly, the oppressive force against females in traditional Nigerian societies is women rather than men or patriarchy.
Introduction
In modern society, gender is a critical concept which has received significant attention from scholars of various orientations and disciplines, especially those from the feminist school of thought or persuasion. It becomes this central to everyday human relations because cultural, socio-political, and economic structures of societies are constructed based on the gender ideologies held in such societies (Jackson Etuk and Isonguyo Akpan, 2023; Jackson Etuk and Naomi Okon, 2024). Consequently, the social engineering of the younger generation, social values, and modes of production and distribution of goods and services (the economic system of a society) are a product of gender philosophy promoted and upheld by a society. Thus, gender constitutes an important factor in the civilisation of the modern world and social interaction, both in the macro and micro domains.
Content
The conceptualisation of gender is multifaceted. By this, it is meant that gender has manifold meanings; therefore, it is beyond the binary conception of maleness and femaleness or the biological sexes. Gender is often regarded as a social construct (Oluwaseun Olanrewaju & Omolara Awogbayila, 2021). This stems from the premise that it is a creation of society, and a product of choices made by individuals. Hence, in the contemporary worldview, a biological male could assume the female gender identity and vice versa. It becomes crystal clear that both normative and non-normative gender orientations are within the purview of gender discourse. The normative gender denotes the binary male and female orientation, while the non-normative gender constitutes all other forms of sexual identities such as lesbian, gay, bisexual, and transgender (LGBT). What constitute normative and non-normative are subjective and ideologically inspired. That is why both the traditional and emerging sexualities are idiosyncratic and ideological.
Conclusion
This study attempts to deconstruct gender and female reification against the backdrop that previous studies have blamed men and patriarchy for the misfortunes, discrimination, abuse, and subjugation of females in traditional African societies. Earlier studies on Yerima's Jakadiya submit that the abuse of females in African societies, especially in Nigeria, is occasioned by patriarchy and its consequential putting of men above women. This work reexamined the text to bring to the fore the contradictory meanings and binary oppositions in the text. Through the lens of deconstruction literary theory, the study has revealed several contradictory meanings in the text. The playwright portrays women as strong and independent members of society. The position of Uwar Soro and Bilkisu foregrounds females' exalted place in the scheme of things in traditional African societies, especially in Nigeria. Very significant among the different roles of females are the “jakadiya” tradition and Uwar Soro's function in the coronation of a new Emir. These make women very powerful personalities in the decision making process of their society. For instance, the process of selecting and training the Emir's consort, like Atine, is primarily carried out by the matriarchs without any form of interference from men, even the soon-to-be-coronated Emir. Thus, every tragedy occasioned by that practice is orchestrated by females against their fellow females. The Emir's role in such a practice, as could be seen, is already predetermined by the women who are the custodians of the culture and traditions of the land. It suffices to state that Yerima holds that men like the Emir have been manipulated to do whatever they do according to the dictate of the tradition upheld and sanctioned by women.
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