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GENDER EQUALITY DISCOURSE: CRITIQUE OF THE 

FEMINISTS’ VIEW IN IGBOLAND 

 

 
Matthew I. Obijekwu, Ph.D1; Johnpaul C. Enemuo2; & Helen U. Aghamelu, Ph.D3 

1Department of  Philosophy  

Chukwuemeka Odumegwu Ojukwu University, Igbariam, Anambra State 

Email: mi.obijekwu@coou.edu.ng; 08063795889 
2Department of Philosophy, Nnamdi 

Azikiwe University, Awka, Anambra State 

Email: reachbaron@yahoo.com; 08063925912; 
3Department of Theatre and Film Studies, Nnamdi Azikiwe Univerity, Awka;  

Email: aghameluhelen@mail.com; 08103481670 

 

Abstract 

Gender equality has been raising serious academic and social discourse 

amongst scholars around the globe over the years. This has led to the 

emergence of a school of thought popularly known as “feminism”. Among the 

famous feminist scholars was the French feminist, Simone de Beauvoir, who 

argued on the rights and equality of women amongst their men counterparts. 

The feminists advocate the rights and equality of women amongst men. As the 

ideal of equality is conceptualized globally, and enshrined in the conventions 

of most international organizations such as the United Nations, as appeared 

amongst the 2030 Sustainable Development Goals (SDGs) items. Hence, 

realizing this has been considered a serious challenge in Igboland of Nigeria. 

The challenge seems to be predicated on what we can simply describe as the 

“pseudo-dignity of women” in Igboland. Applying analytic method, we shall 

analyze the concepts of gender equality and inequality in relation to the 

feminists’ views. We also give a global understanding of gender equality as 

contained in the projections of the United Nations' Charter and SDGs. We 

argue that these rights, as projected by the feminist school of thought, are yet 

to find their place in Igboland of Nigeria due to the "pseudo-dignity" of 

women. We also contend that the Igbo people of Nigeria do not disregard 

womanhood, its dignity and equality with men, but that women disregard 

themselves by distorting their own womanhood.  

 

Key: Gender, Inequality, Gender Equality, Discourse, Feminism, and 

Igboland 

 

Introduction 

Gender equality discourse is predicated on the claim that women are not 

respected and never considered on the same pedestal with their male 

counterparts.  This misconception has led to the emergence of feminist theory 

influenced by the works (or thoughts) of a French famous feminist, Simone de 

mailto:mi.obijekwu@coou.edu.ng
mailto:reachbaron@yahoo.com
mailto:aghameluhelen@mail.com


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Beauvoir. Enemuo and Obijekwu (2018) in their article titled “The natural 

dignity of womanhood: The need for woman to celebrate woman as woman” 

pointed the misconception regarding the said inequality between men and 

women. This paper took a different position on the said claim of the feminists. 

They argued that by nature women are bestowed with some natural powers or 

responsibilities which may likely not be same with men due to their natural 

and existential purposes. These natural and existential purpose or 

characteristics do not mean that they are not equal with men. The fact remains 

that they are assigned with different responsibilities in the universal 

enfoldments (Enemuo and Obijekwu, 2018). This position is slightly different 

from the feminists’ argument that women have not only been accorded rights 

inferior to those of men, their status is implicitly taken as inferior and as a 

result of that, it has dampened their emotions, thoughts, activities and 

subjugation in social relations(Enemuo and Obijekwu, 2018: 33).This claims 

also portrays that woman are powerless in the society and that men are 

domineering and have relegated women to the background: politically, 

economically, religiously, culturally, and even socially (Enemuo and 

Obijekwu, 2018: 33). The authors contrarily argued that it is out of place to 

hold that women are powerless in the society or rather to claim that women 

are powerless because if what it takes to be powerful is for one to get what 

one wants, then women should be far kept from the definition of powerless. 

Women from history have always the natural and the fundamental capacity to 

get what they want, be it academic qualification, wealth …the only difference 

between men and women in power acquisition lies in their approach and 

methodology (Enemuo and Obijekwu, 2018: 34). 

  

Feminists have continued to advocate for the equality of men and women   

which from the time immemorial was there, and was not denied of them. Even 

the scripture attested to equality of men and women from creation. The book 

of Genesis gave the act of creation of men and women on equal basis and as 

God’s plan for making a world which He considered perfect and good for man 

and woman (Chukwuedo, 2018). In creation, there is no indication for 

inequality between men and women. 

 

Ogbodo (2016) cited in Enemuo and Obijekwu (2018) asserted that feminism 

developed from a position of opposition, opposition not to men but the 

“oppression” of opposition. For Nweke (2004) feminism centers its demands 

on the basis that men constantly frustrate the right of women to take control of 

their own destiny. With this claim, feminists strive to equalize themselves 

with men in all areas of life. In this work, we argue that women have been the 

ones that have been denying themselves this equality due to their behaviour or 

mishandling of their nature. They have been the ones that have initiated their 

claimed oppression or subjugation.  

  



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We also argue on the “pseudo dignity of women” in general and Igboland in 

particular. This paper considers the feminist position which bothers on the 

defense of the rights and equality of women amongst men. It draws from the 

ideals of equality as conceptualized globally, and enshrined in the conventions 

of most international organizations such as the United Nations with reference 

to the 2030 Sustainable Development Goals (SDGs) item on gender equality. 

The main position of this work is that these rights, as projected by the feminist 

school of thought, are yet to find their place in Igboland of Nigeria due to the 

pseudo-dignity of women; not that the Igbo people of Nigeria disregard 

womanhood, its dignity and equality with men, but that women disregard 

themselves by distorting their own womanhood.  

 

Conceptual Analysis 

Gender 
Merriam-Webster (2020) defines “gender as the behavioural, cultural, or 

psychological traits typically associated with one sex”. World Health 

Organization (2020) defines gender as the roles, behaviours, activities, 

attributes and opportunities that any society considers appropriate for girls and 

boys, and women and men. (Haig, 2004) notes gender is the range of 

characteristics pertaining to, and differentiating between, masculinity and 

femininity. This depends on the context which may include biological sex; 

that is, the state of being male, female, or an intersex variation, sex-based 

social structures, that is, gender roles, or gender identity. 

Obasis (2018), in her work titled “Gender and Sex Education in Africa”, 

defines gender as the socially constructed roles, behaviours, activities and 

attributes that a given society considers appropriate for men and women.  

 

In line with this, Akpabio(2005) sees gender as the socially and culturally 

defined and constructed roles that men and women play in societies; roles 

which are shaped by economic, historical, and cultural determinants. 

Collaborating with this definition, Ogbuagu(2005) cited in Obasi(2018) notes 

that gender is socially constructed for the purpose of allocating power, duties, 

responsibilities, statuses, and roles in any given social milieu or context. 

Commenting further, Ogbuagu (2005) states that the concept, gender is 

universally conceptualized either as an organizing concept which can be 

innocuously interpreted as neutral (that is without bias) or as a value-laden 

concept which is applied to imposed discriminatory practices against one 

group by another within a given setting.  

 

From the foregoing, we can deduce the following points: first, gender is a 

social construct; culturally, socially or psychologically constructed unlike the 

concept of sex which is a natural or biological phenomenon (male and female, 

boy and girl); second, gender as a social construct is socially constructed to 

assign duties, responsibilities or roles to males and females or men and 



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women in societies and as well indicates statuses, behaviours, activities and 

attributes; and finally, gender carries discriminatory imports.  

 

Equality and Inequality 
Equality and inequality are two opposite terms. Stanford Encyclopedia of 

Philosophy (2007) notes the concept equality is a loaded and highly contested 

concept. In the world of politics, it has been a controversial concept, and 

probably the most controversial of the great social ideals. This controversy 

lies on its precise definition or notion. The term “equality” signifies a 

qualitative relationship; it signifies correspondence between a group of 

different objects, persons, processes, or circumstances that have the same 

qualities in at least one respect, but not all respect, i.e., regarding one specific 

feature, with differences in other features (Stanford Encyclopedia of 

Philosophy, 2007). Merriam-Webster Dictionary (2020) defines equality as 

the state of being equal, especially in status, rights, or opportunities. Equality 

is ensuring individuals or groups of individuals are not treated differently or 

less favourably, on the basis of their specific protected characteristics, 

including areas of race, gender, disability, religion or belief, sexual orientation 

and age (https://www.ed.ac.uk, 2020).Cambridge Advanced Learner’s 

Dictionary defines equality as the right of different groups of people to receive 

treatment. According to Cambridge Academic Content Dictionary, equality is 

a situation in which men and women, people of different races, religions, etc. 

are all treated fairly and have the same opportunities (Cambridge University 

Press, 2020).On the other hand, inequality is a situation where people or a 

group of people are treated different maybe due to race, sex, gender, 

disability, ethnicity, religion, etc. It is simply an absence of equality. 

 

Gender equality 

Combining gender and equality we have “gender equality” which has been so 

prominent in the 2030 Agenda for Sustainable Development Goals (SDGs). 

For decades now, United Nations (UN) has been advocating for gender 

equality around the globe. UN, in the article, "United Nations: Peace, dignity 

and equality on a healthy planet" notes that gender equality, besides being a 

fundamental human right, is essential to achieve peaceful societies, with full 

human potential and sustainable development. To avoid confusion here, let us 

define gender equality.  The phrase "gender equality" is defined as when the 

different behaviours, aspirations and needs of women and men are considered, 

valued and favoured equally. This does not imply that women and men have 

to become the same, but that their rights, responsibilities and opportunities 

will not depend on whether they are born male or female (Wikipedia, 2020). 

The article number five (5) of the sustainable development sets its goal as: to 

achieve gender equality and empower all women and girls. Gender equality 

from the notion of SDGs is not only a fundamental human right, but a 

necessary foundation for a peaceful, prosperous and sustainable world. 

https://www.ed.ac.uk/


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Contrary to gender equality is gender inequality, which the feminist thinkers 

have been waging war over the decades now by defending the equality of men 

and women. These discrepancies are attributed to cultural and social 

phenomenon or manipulation to place men over women. Gender inequality is 

a situation where men are acknowledged to override or dominate women. In 

this situation, women are considered unequal with men due to some 

biological, cultural and psychological constitutions or differentiations. Despite 

the biblical account of creation of men and women, which the feminists 

considered inadequate and illogical, the feminists project the equality of men 

and women believing that what men can do, women can do it better. They 

advocate for the inclusion of women in leadership and politics; other areas 

include rights of women in the societies, proper education as their male 

counterparts, economics, health, etc.  

 

Simone de Beauvoir, Feminism and Defense of Gender Equality: A 

Critique 

The French known feminist, Simone de Beauvoir has made effort to reposition 

women back to their original position; not the one assigned to them by their 

male counterparts. Simone de Beauvoir, a French writer, intellectual, 

existentialist philosopher, political activist, feminist and social theorist, 

championed the course of women. Most of her postulations are seen in her 

works which include; The Second Sex; She Came to Stay; and Mandarins. The 

Second Sex remains most outstanding among other of her works. The work 

was first published in 1949 in French where she reinterpreted and changed the 

known existentialist maxim that existence precedes essence into a feminist 

one when she said that “One is not born but becomes a woman”(Beauvoir, 

1949: 267). Her sex-gender distinction was the offshoot of this assertion. 

Prince (2005) and Neil R (2010) note that the distinction between sex and 

gender differentiates a person’s biological sex from that person’s gender, 

which is based on either social roles (gender role) or personal identification of 

one’s own gender based on an internal awareness(gender identity).  According 

to Mikkola (2018) sex-gender distinction is the distinction between biological 

sex and the social and historical construction of gender and its attendant 

stereotypes. Beauvoir argues that “the fundamental source of women’s 

oppression is its (femininity’s) historical and social construction as the 

quintessential other” (Bergoffen, 2015). This Beauvoir’s position maybe 

considered incorrect or rather fallacious here. Women’s oppression or so-

called inequality is not “fundamental” source as she said or used the word, 

because feminine nature of women is intrinsic and natural to them as a 

sequential character and attachment to their ontological nature. We may 

rightly say that the fundamental source is the women’s approach to their 

nature and womanhood; their attitude towards their nature. This is exactly 

where the initial oppression might be originated. The feminists ideology or  



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movement to reconstruct their hampered or distorted ontological structure, 

which they themselves destroyed decades or centuries back, and which many 

have continued to be destroy even in contemporary society, has been an 

unending project. .  

 

Hawkesworth (2006); Longermann & Niebrugge(2010); Laura Brunell and 

Elinor Burkett, 2019), describe feminism as a social movement, political 

movement, and ideologies meant to define, establish, and achieve the political, 

economic, personal, and social equality of the sexes. This approach, taken by 

women, is on the basis that men are more recognized in the society, their 

voice is more heard than that of women. This, for women, is an unfair 

treatment. So their campaign for rights include: rights to vote, to hold public 

offices like men, to work, to earn fair wages, equal pay and elimination of 

gender pay gap, to own property, to receive education, to enter contracts, to 

have equal rights within marriage, and to have maternity leave; they fight to 

ensure access to legal abortion, and social integration and to protect women 

and girls from rape, sexual harassment, and domestic violence (Echols, 1989). 

All these and more are the demands of the feminists initiated by Beauvoir’s 

work as one considers the assertion, according to Beauvoir, that women are as 

capable of choice as men, and thus can choose to elevate themselves, moving 

beyond the "immanence” to which they were previously resigned and 

reaching "transcendence”, a position in which one takes responsibility for 

oneself and the world, where one chooses one’s freedom.(Beauvoir,1949). 

 

Enemuo and Obijekwu (2019) argue in support of this Beauvoir’s position in 

their work mentioned above.…women, right from creation, in the natural 

order, was created equal with men in the original order (Gensis 1: 26-28). This 

is purely a biblical account of masculinity and femininity of men and women. 

Hence, the down-fall of man was as a result of woman’s attitude. Both the 

man and woman were chased out from the Garden of Eden – the Beautiful 

Garden. This singular act created fear in man. The case of the biblical Samson 

with Delilah; King David with Uriah’s wife; and other cases seem to have 

infused fear in men from antiquity.  Putting the record straight, women’s 

oppression or whatever nomenclature it bears is due to fear of destruction and 

reducing the heroism of men in antiquity as seen or observed in centuries past. 

Describing women as “weaker sex” is not because of gender issue or reducing 

their equality with men, but because of the manipulative powers, or rather 

their sensual powers which can reduce a hero to a slave. That is the reason, in 

ancient Greco-Roman Empires, the nobles, war heroes and powerful men do 

not go home or meet their wife during the war or on noble assignment to 

avoid failure. Typical example was Uriah, in the Scripture who refused going 

home to meet his wife when King David advised him as such. Even in 

traditional Igbo society, noble men keep away from the wives. We shall 

elaborate on this as we go further. 



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From the foregoing, we come to a contrary view or position different from 

Simone de Beauvoir’s that women’s oppression, or inequality with men, is 

fundamentally based on the women’s femininity. This view we consider 

fallacious, incorrect, and baseless here. We posit that women’s oppression is 

fundamentally based on the women’s distortion of their ontological nature and 

see themselves as sex tools, as pleasurable tool for gods and goddess in 

antiquity, that is, as tools for pulling down heroes in the ancient Greco-Roman 

Empire. The fall of Adam due to Eve’s conviction to eat the forbidden fruit; 

the fall of King David, the man after God’s own heart with Basheba, the wife 

of Uriah, and other biblical narratives regarding the fallen of some famous 

heroes or powerful men in the scripture has shown the power of women. 

Buttressing this further is the poetry of Homer and Hesiod which collaborated 

on the activities of gods and goddesses in the affairs of humanity with regard 

to womenfolk as sexual tools in the service and worship of gods and 

goddesses. Chukwuedo (2018:18) also refers to Aphrodite Pandemos, and 

thousand goddesses, who were consecrated to her service while describing the 

worst moral sins of the city of Corinthians as dishonesty, drunkenness, and 

above all, sensuality which linked directly to the worship of the Aphrodite 

Pandemos. 

 

So we re-emphasize here that the observable societal distinction between 

women and men, or the so-claimed inequality between men and women is not 

solely as a result of women’s femininity as Beauvoir claimed and being 

contemporarily advocated, but women’s mishandling of their nature, and 

destroying of their womanhood; destroying their attached dignity. 

 

Gender Equality and pseudo-dignity of women in Igboland 

What is considered as pseudo-dignity of women in Igboland could be globally 

applied where women claim that the “body is my body”; by going naked in 

movies, music and display their womanhood publicly, and at the same time 

seek to be respected, valued and rated equal with men. Though, the main 

focus is on Igboland, a part of Nigeria. Igbos are predominantly located in the 

South-eastern geo-political zone of Nigeria which comprise five states in 

Nigeria which include: Anambra State, Enugu state, Abia state, Ebonyi state 

and Imo state. Igbo people may also be seen around South-south geopolitical 

zones of Nigeria. Generally, Igbo people are scattered all over Nigeria and 

across the globe. They are known for their uniqueness and republican way of 

life, both male and female. Respect for women is amongst the things Igbos are 

known for. It is one of their cherished values, and should at present, be 

promoted and encouraged. One may wonder if gender equality as advocated 

by the feminists, even radical feminists, is achievable in Igboland. Put 

differently, can gender equality be achieved in Igboland? If gender equality is 

to be achieved, under what condition can it be achieved? 



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For decades now, the UN has set out amongst its 2030 Agenda for Sustainable 

Development Goals realizing the gender equality in the world and Nigeria. 

Igboland is not excluded from the agenda. This paper has argued that the 

agenda will not be realized if women do not revisit or go back to the original 

status or ontological nature. Their current state is what this paper considers an 

exhibition of “pseudo-dignity” of women. There are two wars women over the 

years have been waging against their counterpart – men, that is; a) war against 

inequality, and b) war for dignity of women. The idea of equality has been 

extensively being discussed above. Let us discuss that of dignity here. The 

difference between equality and dignity is ontology. The ontological equality 

between men and women is intrinsic and inherent which women have been 

fighting to regain, which them themselves destroyed over time now. 

 

The concept dignity is the state or quality of being worthy of honour. It is an 

attachment factor to the being of human person be it men or women - both the 

male-folks and female-folks alike. Dignity is one of the most important things 

to the human spirit. It means being valued and respected for what one is, 

believe in and how one lives his or her life (Familyeducation.com, 2019). 

According to Cambridge Advanced Learner’s Dictionary& Thesaurus (2020), 

dignity is the importance and value that a person has, that makes other people 

respect them or makes them respect themselves. It is the quality of a person 

that makes him or her deserving of respect, sometimes shown in behaviour or 

appearance (Cambridge Academic Content Dictionary, 2020).  

 

Igbo people have very rich culture, and cherish so much their tradition which 

has much restriction in certain behaviours or attitude considers abominable, 

which of course other cultures may consider worthwhile. Culture is 

considered as people’s ways of life. Culture is an embodiment of entirety of 

people’s ways of life, that every aspects of their living. In the traditional Igbo, 

husband and wife do not live in the same hut. It is not that they are not 

equality, but the man is trying to protect his power and strength from the 

woman, that is, to avoid the manipulative power of the woman. Achebe’s 

Things Fall Apart gives the scenario of Okonkwo and his wives living in 

different huts (Achebe, 1958). Women are invited when they are needed to 

discuss family issues. Each of these actors was carrying out their individual 

responsibilities, and Oknonkwo, as the head of the family, protects his 

household.  Igbo people respect and adore their women, and their dignity 

being accorded to them.  

 

Though, the women due to their nature and have assigned responsibilities that 

may sometimes be different from that of the men. Obviously, women do not 

embark on the works reserved for the men likewise men. Some tedious works 

or engagements are done by men like engaging in battle or war; wrestling in 



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traditional Igbo society; serious farming like cultivation of yam is reserved for 

men, while cassava and minor farming or weeding the farm are reserved for 

women. Often times, in a loving family or household, the man and the woman 

do the weeding together. It does not show weakness on the side of the man. 

Even in this contemporary time, it happens. Above is as a result of women’s 

disposition and misinterpretation of the nature and being, which men 

capitalized on and used as an advantage over them. That is why they are seen 

as a weaker sex; avoiding challenges due to them and their nature. Nature 

shares roles and responsibilities. So there is no sense of inequality attached to 

it. 

 

Pseudo-dignity of Women in Igboland 

Only what is considered as an issue is the question of “pseudo-dignity” of 

women caused by women themselves. Pseudo-dignity of women in Igboland 

is a situation where women have distorted their dignity and hoping to gain it 

back. The term pseudo is being apparently rather than actually as stated, that 

is being sham, spurious; false or pretence (Merriam-Webster Dictionary, 

2020).  Dignity as defined above it attaching worth to one’s way of life, 

behaviour or attitude. Many girls, even mothers move around the street naked, 

promoting sexual promiscuity, promoting rape which has been rampart today 

in the society. This is as a result of the abominable lifestyle of most child-girls 

and mothers in various universities and streets. Pseudo-dignity is when 

women are clamouring for gender equality and dignity of which themselves 

are to ready to accord themselves. It is not that they would not regain it but 

should do the needful as regards respecting the core values of decency of 

womanhood.  

 

Most of gender equality items as contained in the chart of the United Nations 

are contrary to Igbo culture. For instance, right to abortion, etc., for one to 

desire to be valued, one must first and foremost value himself or herself; 

attach to his or her person, way of life and even respecting social values of 

decency, modesty, and moderation in life or behaving with dignity.  

 

Conclusion 
In this paper, effort is made to understand the notion of gender equality which 

has been standing in philosophical discourse amongst the feminists. The 

feminists have over time now tried to advocate the equality of women with 

men. This work traces the foundation of this feminist position to work of 

Simone de Beauvoir, the famous French feminist philosopher. Moving against 

the Beauvoir’s argument that women’s oppression is fundamentally based on 

the femininity of women, this paper argues that the oppression, social 

discrimination or exclusion of women is as a result of fear of women that 

often leads to destruction or down-fall of men. Historical instance were given 



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both scripturally and historically where women have given themselves as 

sexual tools to the service of gods and goddesses.  

 

This work also argues from Igbo perspective that women posit pseudo-dignity 

or equality due to their style of life. With this anti-valued and anti-social 

attitude or way of life, they have distorted the dignity and reduced their sense 

of equality with men. This often has led to social discriminations or exclusion 

from economic, politics, and other aspects of societal activities.  We argue 

that these rights, as projected by the feminist school of thought, are yet to find 

their place in Igboland of Nigeria due to the pseudo-dignity of women. We 

also contend that not that the Igbo people of Nigeria disregard womanhood, its 

dignity and equality with men, but that women disregard themselves by 

distorting their own womanhood. Until women, in extreme commitment 

reshape and re-establish ontological state, regain their lost dignity, they will 

continue to rigmarole in so-called fight for gender equality, which will 

continue to be a mirage. 

 

 

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