Women, visibility and morality in Kenyan popular media explores familiar constructions of femininity to assess ways in which it circulates in discourse, both stereotypically and otherwise. It assesses the meanings of such discourses and their articulations in various public platforms in Kenya. The book draws together theoretical questions on ‘pre-convened’ scripts that contain or condition how women can circulate in public. The book asks questions about particular interpretations of women’s bodies that are considered transgressive or unruly and why these bodies become significant symbolic sites for the generation of knowledge on morality and sexuality. The book also poses questions about genre and representations of femininity. The assertion made is that for knowledges of femininity to circulate effectively, they must be melodramatic, spectacular and scandalous. Ultimately, the book asks how such a theorisation of popular modes of representation enable a better understanding of the connections between gender, sexuality and violence in Kenya.

Women, visibility and morality in Kenyan popular media explores familiar constructions of femininity to assess ways in which it circulates in discourse, both stereotypically and otherwise. It assesses the meanings of such discourses and their articulations in various public platforms in Kenya. The book draws together theoretical questions on pre-convened scripts that contain or condition how women can circulate in public. The book asks questions about particular interpretations of womens bodies that are considered transgressive or unruly and why these bodies become significant symbolic sites for the generation of knowledge on morality and sexuality. The book also poses questions about genre and representations of femininity. The assertion made is that for knowledges of femininity to circulate effectively, they must be melodramatic, spectacular and scandalous. Ultimately, the book asks how such a theorisation of popular modes of representation enable a better understanding of the connections between gender, sexuality and violence in Kenya.

Can a Christian organization with colonial roots work towards reproductive justice for Kenyan women and resist sexist interpretations of Christianity? How does a women's organization in Africa navigate controversial ethical dilemmas, while dealing with the pressures of imperialism in international development? Based on a case study of the Young Women's Christian Association (YWCA) in Kenya, this book explores the answers to these questions. It also introduces a theoretical framework drawn from postcolonial feminist critique, narrative identity theory and the work of the Circle of Concerned African Women Theologians: 'everyday Christian ethics'. The book evaluates the theory's implications as a cross-disciplinary theme in feminist studies of religion and theology. Eleanor Tiplady Higgs argues that Kenya YWCA's narratives of its Christian history and constitution sustain a link between its ethical perspective and its identity. The ethical insights that emerge from these practices proclaim the relevance of the value of 'fulfilled lives', as prescribed in the New Testament, for Christian women's experiences of reproductive injustice.

This handbook brings together an international team of scholars from different disciplines to reflect on African popular cultural imaginaries. These imaginaries – in the sense of cultural productions, contexts, consumers, producers, platforms, and the material, affective and discursive resources they circulate – are influential in shaping African realities. Collectively, the chapters assembled in this handbook index the genres, methods, mediums, questions and encounters that preoccupy producers, consumers and scholars of African popular cultural forms across a range of geohistorical and temporal contexts. Drawing on forms such as newspaper columns, televised English Premier League football, speculative arts, romance fiction, comedy, cinema, music and digital genres, the contributors explore the possibilities and ambiguities unleashed by the production, circulation, consumption, remediation and critique of these forms. Among the questions explored across these essays are the freedoms and constraints of popular genres; the forms of self-making, pleasure and harm that these imaginaries enable; the negotiations of multiple moral regimes in everyday life; and, inevitably, the fecund terrain of contradictions definitive of many popular forms, which variously enable and undermine world-making. An authoritative scholarly resource on popular culture in Africa, this handbook is an essential read for students and scholars of African culture, society and media.

The post-2000 period in Zimbabwe saw the launch of a fast track land reform programme, resulting in a flurry of accounts from white Zimbabweans about how they saw the land, the land invasions, and their own sense of belonging and identity. In White Narratives, Irikidzayi Manase engages with this fervent output of texts seeking definition of experiences, conflicts and ambiguities arising from the land invasions. He takes us through his study of texts selected from the memoirs, fictional and non-fictional accounts of white farmers and other displaced white narrators on the post-2000 Zimbabwe land invasions, scrutinising divisions between white and black in terms of both current and historical ideology, society and spatial relationships. He examines how the revisionist politics of the Zimbabwean government influenced the politics of identities and race categories during the period 2000–2008, and posits some solutions to the contestations for land and belonging.

Recently, the salient idea of personhood in the tradition of African philosophy has been objected to on various grounds. Two such objections stand out the book deals with a lot more. The first criticism is that the idea of personhood is patriarchal insofar as it elevates the status of men and marginalises women in society. The second criticism observes that the idea of personhood is characterised by speciesism. The essence of these concerns is that personhood fails to embody a robust moral-political view. African Personhood and Applied Ethics offers a philosophical explication of the ethics of personhood to give reasons why we should take it seriously as an African moral perspective that can contribute to global moral-political issues. The book points to the two facets that constitute the ethics of personhood an account of (1) moral perfection and (2) dignity. It then draws on the under-explored view of dignity qua the capacity for sympathy inherent in the moral idea of personhood to offer a unified account of selected themes in applied ethics, specifically women, animal and development.

This book examines the types, discourse modes, and effects of sex jokes in different African contexts, in a range of different cultural forms, from the internet to music, books, films, advertising, and images, thus filling the existing void in literature on the subject. Arguing that sex jokes are used to perform a number of functions in African society, the contributors show how they can be used to perpetuate violence against women, construct spaces, resist oppression, create conformity, build affiliations, and subvert morality. They consider jokes from Egypt, Ghana, Nigeria, Kenya, and Zambia in a range of forms including queer sex jokes, rape jokes, performed sex jokes, gendered humour, and resistance sex humour. The book places particular emphasis on the impact of new media platforms and the anonymity they provide. Providing an important analysis of this tabooed but culturally important facet of everyday life, this book will be of interest to scholars of African culture and society from a range of disciplines, including anthropology, gender studies, literary studies, and sociology.