By early 20th-century South Africa, discourses around the definition and designation of infanticide as a criminal act developed with three main foci: medical, moral, and legal. State and official concerns about this crime were part of a larger preoccupation with moral reform specifically related to sexual morality, legitimacy, good parenting, and racial purity. Within the medical and legal fraternities, debates at the time were fixated on nebulous understandings of illicit sex and illegitimacy. The narratives of these criminal cases pry open the social dynamics of private and intimate spaces where love, lust, incest, ignorance, poverty, seduction, and rape sometimes resulted in undesirable and “illegitimate” pregnancies. In the early years of the Union, state interventions (medical and legal) in this realm were crucial to the constitution of whiteness and the consolidation of racial boundaries. The codes of shame, honor, and good conduct that operated during this time reveal that assumptions about dangerous or bad parenting, bastardy, and miscegenation served as indices from which the state regulated and created malleable categories of respectability, further mythologized the concept of motherhood, and increasingly cast women as social causalities and inescapable victims of their biological make up. However, cases of infanticide as a deliberate act also reveal that for some women and men, this implied a life saved from economic ruin or material and moral poverty. Throughout the late 19th and first half of the 20th centuries, men and women who wished to terminate and conceal unpropitious pregnancies were not only responding to socioeconomic and religious pressures but more so to the lack of effective alternatives: reliable and accessible contraception or recourse to foster care and adoption. The layers of pathos, desperation, prejudices, and pity reflected in incidences of infanticide are not only illustrative of the socioeconomic and political context in which they are located, but this also reveals the deep emotional entanglements of love, affect, and emotional currencies that were constantly under state surveillance.
Article
Medico-Legal History of Infanticide in South Africa, Late 19th to the Early 20th Century
Prinisha Badassy
Article
Ogidi Women’s Market Protest of 1914
Tara Hollies
In March and April of 1914, the women of the Igbo town of Ogidi in southeastern Nigeria staged a massive, multiweek protest of the town’s corrupt warrant chief, an Ogidi indigene named Walter Okafo Amobi, as well as the British colonial administration that he represented. The trouble began when Amobi decided to move the sacred Afo Udo market, which was the possession of the Igbo oracle Udo, away from its hallowed location (about a mile and a half from Trunk A Road, the relatively new colonial highway) to a site much nearer that road and Amobi’s palace. Before moving the market, Amobi did not consult Udo, his priest, or the Ogidi women whose duty it was, as intermediaries of the Igbo earth goddess, to protect marketplaces. The women responded by staging protests at the entrance to Amobi’s palace as well as outside the native court and colonial district officer’s post in the nearby city of Onitsha.
The Ogidi women’s market protest of 1914 was one component of a prolonged period of strife between the people of Ogidi and Amobi, which a British colonial official documented in early 1915 as the “Ogidi Palaver.” Afo Udo was a large and popular market held on every Afo day, one of the four days of the Igbo market week, and was regularly attended by traders from within and outside Ogidi. The warrant chief argued that moving the market closer to the recently constructed main road would bring more revenue to the town. Regardless, the people of Ogidi did not trust Amobi due to his consistent maltreatment of them since he was appointed a warrant chief in 1903. By the close of the several-week standoff between Amobi and the women, the market was returned to its original, spirit-sanctioned location, but the colonial authorities failed to acknowledge the coordinated and concerted effort of the town’s women to achieve this end. The colonial record only briefly documents one of the many actions Ogidi’s women carried out, and the rest of the narrative has been reconstructed from local oral histories.
Article
Women's Legal Rights in Africa
Johanna Bond
In the colonial and postcolonial period, African women have advocated for legal reforms that would improve the status of women across the continent. During the colonial period, European common and civil law systems greatly influenced African indigenous legal systems and further entrenched patriarchal aspects of the law. In the years since independence, women’s rights advocates have fought, with varying degrees of success, for women’s equality within the constitution, the family, the political arena, property rights, rights to inheritance, rights to be free from gender-based violence, rights to control their reproductive lives and health, rights to education, and many other aspects of life. Legal developments at the international, national, and local levels reflect the efforts of countless African women’s rights activists to improve the status of women within the region.
