The practice of “sitting on a man” was one of the many disruptive durational protest practices used by women in Southeastern Nigeria, it was a traditional exercise of their collective power and it became a vital tool throughout the period of British colonial rule.
In Sitting on a Man’s Head, the space of restoration and restitution is considered. Where the women in Southeastern Nigeria had long-standing kinship and communal bonds, shared languages and shared concerns, Okpokwasili and Born consider making a space for the formation of new bonds of kinship around common questions.
The practice of “sitting on a man” was one of the many disruptive durational protest practices used by women in Southeastern Nigeria, it was a traditional exercise of their collective power and it became a vital tool throughout the period of British colonial rule.
In Sitting on a Man’s Head, the space of restoration and restitution is considered. Where the women in Southeastern Nigeria had long-standing kinship and communal bonds, shared languages and shared concerns, Okpokwasili and Born consider making a space for the formation of new bonds of kinship around common questions.
The practice of “sitting on a man” was one of the many disruptive durational protest practices used by women in Southeastern Nigeria, it was a traditional exercise of their collective power and it became a vital tool throughout the period of British colonial rule.
In Sitting on a Man’s Head, the space of restoration and restitution is considered. Where the women in Southeastern Nigeria had long-standing kinship and communal bonds, shared languages and shared concerns, Okpokwasili and Born consider making a space for the formation of new bonds of kinship around common questions.