Cite this article as: Kugbayi L.I. (2025). Metaphor Scenarios in Feminine Inclusive Expressions in the Nigerian Socio-cultural Context: A Feminist Critical Discourse Analysis. Zamfara International Journal of Humanities,3(2), 112-126. www.doi.org/10.36349/zamijoh.2025.v03i02.013
METAPHOR SCENARIOS IN FEMININE INCLUSIVE EXPRESSIONS
IN THE NIGERIAN SOCIO-CULTURAL CONTEXT: A FEMINIST CRITICAL DISCOURSE ANALYSIS
Kugbayi L.I.
Department of English Language
Zamfara State University Talata Mafara, Zamfara State
Abstract: Although many
ideologies promoting unequal power relations have long subordinated women in
various social systems across the globe, language has been instrumental in
contesting this social injustice. The Nigerian socio-cultural landscape, for
example, is rich in linguistic expressions that reflect and promote women's
inclusion and empowerment. However, these expressions are usually
metaphorically based, making them less visible tools for contesting unequal
gender power relations. These tools vis-à-vis their potency in challenging
beliefs that subjugate women need to be unravelled. Therefore, drawing on
Lazar's Feminist Critical Discourse Analysis (FCDA) framework, this study
analyses the metaphor scenarios embedded in feminine inclusive expressions in a
purposively selected corpus of Nigerian English expressions, ethnographic-based
idiomatic expressions and media chats within the Nigerian socio-cultural
context to shed light on how language reflects and challenges the entrenched
gender dynamics through the metaphor scenarios. The adoption of the
multifaceted approach for data collection enables the study to explore the
linguistic, cultural, historical and socio-political dimensions embedded in the
metaphor-based expressions, thereby contributing to a deeper appreciation of
the role of language in challenging traditional gender hierarchies/dynamics and
promoting feminine inclusion in the Nigerian socio-cultural space. The study
finds that metaphors are ideological tools that can be employed to challenge
gender hierarchies in the Nigerian socio-cultural contexts as demonstrated in
metaphors such as to counter traditional perceptions of women's outlook and
conditional roles. It reveals that metaphors are instrumental in promoting
feminine inclusion in authority and decision-making at family and community
levels. Metaphorical expressions contribute to cultural narratives that
redefine femininity as an embodiment of strength and wisdom. It establishes
that language, through metaphor, plays a critical role in challenging gender
dynamics and promoting feminine empowerment within the Nigerian socio-cultural
context. The study concludes that the understanding of metaphorical language
and its exploitation is a latent tool that, if used properly, can empower women
to maximally benefit from gender equality and inclusive realities in the
Nigerian socio-cultural landscape
Keywords: Feminist
Critical Discourse Analysis, Metaphor Scenarios, Feminine Inclusive
Expressions, Nigerian Socio-Cultural Context, Language and Empowerment
Introduction
Patriarchy, a system that elevates
masculine virtues while debasing feminine ideology and emancipation, is a
pervasive phenomenon across cultures. The patriarchal ideal positions the
father, a man, as the central figure, relegating women to a more peripheral
role. Patriarchy does not merely oppress women; it promotes a system where
certain beliefs and actions benefit men over their female counterparts. This
ideology is entrenched through various perceptual patterns, expectations,
practices and policies that perpetuate gender inequality. Despite the enduring
nature of patriarchy, the contemporary world has witnessed philosophies and
movements that 3challenge this old order. Feminist agitations have
significantly supplanted the ideology favouring masculinity, advocating for
equal representation, women's emancipation and empowerment. To a great extent,
language has been instrumental in promoting feminine emancipation and
empowerment. Nigerian socio-cultural landscape, for example, is rich in
linguistic expressions that reflect and promote the ideology of women's
inclusion and empowerment. However, these expressions are usually
metaphorically based, making them less visible tools for contesting unequal
gender power relations. These tools vis-à-vis their potency in challenging beliefs
that subjugate women need to be unravelled. It is against the backdrop this
study sets out to analyse the metaphor scenarios embedded in feminine inclusive
expressions in a purposively selected corpus of Nigerian English expressions,
ethnographic-based idiomatic expressions and media chats within the Nigerian
socio-cultural context. This is considered necessary to shed light on how
language reflects and challenges the entrenched gender dynamics through the
metaphor scenarios. It is therefore in the interest of the study to:
i. identify metaphor scenarios embedded in
feminine inclusive expressions within a corpus of Nigerian English expressions,
ethnographic-based idiomatic expressions and media chats.
ii. explain how the identified metaphor
scenarios reflect and challenge the entrenched gender dynamics and patriarchal
ideologies in the Nigerian socio-cultural context.
iii. discuss ways by which language,
through the use of metaphorical expressions, can be instrumental in promoting
feminine emancipation and empowerment in the Nigerian socio-cultural landscape.
Carrying out research in the field of
Feminist Critical Discourse Analysis (FCDA) is not a novel enterprise. Several
works have been recorded in literature along this line. Contributing to debates
on a postfeminist perspective on girlhood, Powell (2020) works on Negotiating Adolescent Femininities in
School: A Feminist Critical Discourse Analysis. Bornhauser (2020) also
offers a Feminist Critical Discourse Analysis of how Sida’s discourses can be
viewed as consolidating gender ideology and power asymmetries in gendered
social orders. Mendrofa (2020), too, applies the method of FCDA to analyse and
criticise the beauty standard imposed on women through specific words and
sentences used by cosmetic companies to attract consumers to buy and consume
their products. Nurdin (2022) analyses the power, intelligence and feminine
image in the Moxie movie, using the FCDA. Meanwhile, this current study is a
slight departure from the cited works as it foregrounds the complex interplay
between patriarchal ideologies, feminist ideologies and the role of metaphor in
shaping and reflecting gender power relations in Nigeria.
Patriarchal
Relations in the Nigerian Socio-cultural Landscape
According to Rawat (2014), patriarchy
represents a social and ideological system in which men (who are referred to as
patriarchs) are superior to women. Walby (1990:20) conceptualises it as “a
system of social structures and practices in which men dominate, oppress and
exploit women.” The social structures promote the ideology whereby men
naturally occupy dominant positions that every woman has to be subject to.
Walby (ibid.) further classifies patriarchy under six structures: patriarchal mode of
production, patriarchal relations
in paid work, patriarchal relations in the state, male violence, patriarchal
relations in sexuality and patriarchal relations
in cultural institutions. To domesticate the
listed structures, Makama’s (2013) view is of great value. The author
identifies women and education, women and economy, women and politics, women
and human rights violations, women and the law, women and religion/culture,
women and trafficking, and women and productive health as dimensions of gender
inequality and discrimination in Nigeria. Incidentally, those dimensions are
the bases for the metaphor scenarios embedded in feminine inclusive expressions
commonly used in the Nigerian socio-cultural context. These need to be explored
to foreground the role of language in challenging traditional gender
hierarchies / dynamics and promoting feminine inclusion in the Nigerian
socio-cultural space.
Metaphor:
A Conceptual Approach
Lakoff and Turner
(1989: xi) describe metaphor as a tool that has become so ordinary that it is
used unconsciously and automatically, without a noticeable effort. Like
cognition, “It is omnipresent: metaphor suffuses our thoughts, no matter what
we are thinking about” and its acquisition occurs in our sub-consciousness.
Even as “children, we automatically, as a matter of course, acquire a mastery
of everyday metaphor” (ibid.). In a clearer term, Goatly (2007:11) explains
that “From a cognitive perspective, metaphor can be briefly defined as thinking
of one thing (A) as though it were another thing (B)” and “. . . they
(metaphors) have their source in our bodily infant. Even in the womb . . .”
(ibid.: 15) to suggest that it is a product of human cognition and environment.
Categories of Conceptual Metaphor
a. Structural Metaphors
The correspondent
status of conceptual metaphor between concepts across conceptual domains is
achievable through mapping, which Lakoff (1993) describes as the key to the
transfer of meaning from a source to a target. Goatly (2007: 16 – 17)
differentiates this mapping process from the angle of a topographical and
geographical representation on a chat, in that “instead of structuring
topographical and geographical realities, are supposed to simply reflect a
pre-existing reality.” The mapping is then represented as TARGET DOMAIN is
SOURCE DOMAIN with metaphor referring to the mapping itself (that is, the
process) instead of being their linguistic reality (that is, their end
product). Based on this mapping process, the first category of metaphors in the
form of structural metaphor emerges. For Lakoff and Johnson (1980:4), the
purpose of this structural metaphor is to “give an idea of what it could mean
for a concept to be metaphorical and for such concept to (be structured) on
everyday activity.” To justify this, they provide a list of concepts. Among
such concepts is ARGUMENT, which is paired with the conceptual metaphor
ARGUMENT IS WAR as reflected in everyday language use by a wide variety of
expressions like
ARGUMENT IS WAR
i. Your claims are
indefensible.
ii. He attacked
every weak point in my argument.
iii. His
criticisms were right on target.
iv. I demolished
his argument.
v. I’ve won an
argument with him.
vi. You agree?
Okay, shoot.
vii. If you use
that strategy, he’ll wipe you out.
viii. He shot down
all of my arguments.
Lakoff and Johnson
(ibid.) explain that according to the Western culture, which the concept
represents, it is important to see that argument is not just talked about in
terms of war, for arguments could either be won or lost. Thus, the person
involved in an argument is seen as an opponent and the position of such is the
attacked or the attacker who defends his/her own. During the process, grounds
are gained and lost; plans are made and strategies are used; a position is
abandoned for a new line of attack if it becomes indefensible. Although many
argument activities are verbal and there is no physical battle, the activities
are partially structured by the concepts of war which include attack, defence
and counter-attack.
b. Orientational Metaphors
Beyond structural
metaphor(s) – a reflection of one concept that is metaphorically structured in
terms of another –, Lakoff and Johnson (1980) examine a metaphorical concept
called orientational metaphor(s).
Metaphors in this category do not portray concepts that are structured in terms
of another. Rather, in them is an organised “whole system of concepts with
respect to one another . . ., since most of them have to do with spatial
orientation: up-down, in-out, front-back, on-off, deep-shallow, central-peripheral”
(ibid.15 – 17). The spatial orientations are products of realities that exist
in human bodies because they function in the physical environment. As such,
they provide a concept with spatial features to give it a sense of existence,
while it loses its arbitrary nature, depending on the culture and experience of
the language users involved. In line with this, Stroch, Nussinson, Mentser and
Bar-Anan (2019) incorporate the idea of weight as a metaphor for various
abstract concepts like importance, seriousness and severity, since the concepts
portray spatial orientation through the investment of physical and mental
effort. Also working on some experiential inputs, Lakoff and Johnson draw from
Nagy’s (1974) tensive study on up-down spatialisation metaphors to provide some
suggestive but definite examples like:
HAPPY IS UP, SAD IS DOWN
I’m feeling up. That boosted my spirits. My spirits rose.
You’re in high spirits. Thinking
about her always gives me a lift. I’m
feeling down. I’m depressed. He’s really low these days. I fell into a depression. My spirits sank.
Physical basis: Drooping posture typically goes along with sadness
and depression; erect posture goes along with a positive emotional state.
The focus of
Lakoff and Johnson’s explanation is to concretise experiential grounding,
coherence and systematicity of metaphor concepts. These concepts are
fundamental and organised according to the size of the spatialisation metaphor
that could be obtained from some coherent internal and external systems within
the limit of physical and socio-cultural experiences within diverse scenarios
in Nigeria.
c. Ontological Metaphors
According to
Lakoff and Johnson (ibid.: 27), there are ideas that exceed mere orientations.
Such ideas are naturally wide without definite limitations and invariably,
there could be instances in which they will need to be delimitated. Lakoff and
Johnson (ibid.) consider ontological metaphors instrumental in such instances
and provide the experience of physical objects and substances as background for
achieving understanding. According to them, the metaphors also create avenues
for establishing specific orientations in such a way that different parts of
experience will be categorised and referred to for treatment. Through those
processes, experiences that have no specific boundaries, owing to their widely
varied nature of experience, are made to assume some spatial qualities as in
the case of orientational metaphor. Thus, events, activities, emotions and
ideas that form a range of linguistic expressions about human mental states and
tendencies take the form of definable entities and substances as in
THE MIND IS A MACHINE
We’re still trying
to grindout the solution to this
equation. My mind just isn’t operating today.
Boy, the wheels are turning now!
I’m a little rusty today.
We’ve been working
on this problem all day and now we’re running
out of steam.
Lakoff and Johnson
(ibid.) explain that the essence of these metaphors is to specify objects in
their kinds. In the case of the mind, as exemplified, they identify different
models of metaphor about what the mind can represent and add that upon such,
attention could be focused on individual aspects of mental experience.
Feminist
Critical Discourse Analysis
Lazar (2007) proposes Feminist Critical
Discourse Analysis (FCDA). The model is a nexus of Critical Discourse Analysis
(CDA) and feminist studies, which aims at advancing rich and nuanced analyses
of the complexities of power and ideology in discourses that contain
hierarchically gendered social orders. Lazar (ibid.) builds the feminist
perspective of CDA on a five-step principle
of feminist analytical activism, gender as ideological
structure, complexity of gender and power relation, discourse as a (de) construction of gender and critical reflexivity as praxis.
Since the model combines the tenets of CDA and feminist ideals, this paper
considers evaluating the rationale for FCDA and its principles as discourse
praxis to showcase different levels of gender power manifestations in social
interactions. It therefore analyses the metaphor scenarios embedded in feminine
inclusive expressions in a purposively selected corpus of Nigerian English
expressions, ethnographic-based idiomatic expressions and media chats within
the Nigerian socio-cultural context to shed light on how language reflects and
challenges the entrenched gender dynamics through the metaphor scenarios. The
model of FCDA is consequently adopted as the theoretical framework for the
study.
Data
Collection, Presentation and Analysis
The
sources of data for this study are metaphor scenarios of feminine inclusive
expressions in a purposively selected corpus of Nigerian English expressions,
ethnographic-based idiomatic expressions and a media chat within the Nigerian
socio-cultural context. The adoption of the multifaceted approach for data
collection enables the study to explore the linguistic, cultural, historical
and socio-political dimensions embedded in the metaphor-based expressions,
thereby contributing to a deeper appreciation of the role of language in
challenging traditional gender hierarchies/dynamics and promoting feminine
inclusion in the Nigerian socio-cultural space. Hence, the data for the study
comprise metaphors in feminine inclusive expressions
that are purposively selected from Hausa, Igbo and Yoruba idiomatic
expressions; Christian/Islamic parlance; and media chat.
The
analysis occurs within a range of some fixed mappings. The mappings are
captured in a network where each feminine ideology and one of the metaphor
sources is fixed. A blend of feminine ideology and the metaphor source in each
feminine inclusive expression is thereafter fused to generate a generic idea.
Finally, the generic idea and the ideas from the mappings are blended to
foreground the abstract view that produces a general goal of the intended
meaning of the feminine inclusive expression in the Nigerian socio-cultural
space. For easy analysis, the local language-based feminine inclusive
expressions are translated into English according to their contexts of use and
popular usage as approved by native speakers of the languages who are
proficient in the English language. Subsequently, the selected feminine inclusive expressions are subjected to
conceptual metaphorical analysis. This is done to evaluate metaphorisations
that represent feminine ideology in selected expressions. The analytical
procedure for the study is a blend of the
Conceptual
Integration Network proposed by Fauconnier and Turner (2002) and Feminist
Critical Discourse Analysis. Thus, the data analysis is presented on three
levels. The first level foregrounds the metaphor scenario that forms the basis
for each of the selected feminine inclusive expressions. This is followed by
the elicitation and analysis of the conceptual metaphors in the corpus to
determine the feminine implication of the metaphors. The third level evaluates
how traditional gender hierarchies/dynamics are challenged to promote feminine
inclusion in the Nigerian socio-cultural space.
Metaphor Scenario
1 – CONFIDENCE IN NATURAL BODY SHAPE IS SECURITY
A
Media Chat on the TVC’s “Your View” Show (Monday, 2nd September, 2024)
The panelists on the show are concerned about the rate at which women, particularly in Nigeria, are losing their lives to boobs enlargement surgery owing to the prevalent socio-culturally promoted belief for the “standard” body shape for beauty that Nigerian women should attain. Many young and old women are not contented with their body shapes, thereby feeling physically insecure in the Nigerian socio-cultural space. Countering that socially promoted ideology, the panelists promote the metaphor of “confidence in natural body shape is security” to make the women watching the show have the understanding that they are naturally “enough.”
Feminist
Critical Discourse Analysis Effects
A blend of both confidence in natural body shape and security, when fused to create a generic
ideology, produces an idea that true empowerment comes from self-acceptance,
that is, embracing one’s body can lead to a sense of security and self-worth.
The integration of the concepts on the blended level consequently transforms
from being victims of self-doubt to individuals embodied with capacities for
self-empowerment. Thus, foregrounding their position on the traditional gender hierarchies, the panelists on the TVC’s “Your
View” show choose the metaphor to
challenge the prevailing beauty standards in the Nigerian socio-cultural space
that often dictate how women should look. By equating confidence with security,
the metaphor undermines the idea that women must conform to specific ideals to
feel safe or valued.
To also promote feminine inclusion, “confidence
in natural body shape,” as a security metaphor, is chosen to advocate for a
broader definition of beauty that includes all body shapes. Through its
fostering confidence in natural forms, the metaphor encourages women to embrace
their uniqueness regardless of opinions that may subjugate them on the basis of
outlook in the socio-cultural landscape. For feminine empowerment through language use, the feminine inclusive
expression choices embodied in the metaphor empowers women by validating their
experiences and reinforcing the idea that their worth is not contingent upon
societal expectations. This linguistic shift promotes a cultural narrative that
values diversity and self-acceptance. Specifically, the metaphor "confidence in natural body shape is security,"
used by the panelists on the TVC’s “Your View” show, serves as a powerful tool
for challenging traditional gender hierarchies and promoting feminine inclusion
within the Nigerian socio-cultural context. The analysis therefore foregrounds
how metaphor fosters self-acceptance and empowerment to engender the
understanding of a broader conversation about feminine body positivity and
women’s rights in the Nigerian socio-cultural context.
Metaphor
Scenario 2 – MOTHER IN ISRAEL
A
Religious Parlance among Pentecostal Christian Faithful
"Mother in Israel," particularly in the context of Deborah’s story in the Book of Judges, underscores the essential roles that women can play in leadership and community life within Christianity. It celebrates the combination of strength, wisdom and nurturing that women like Deborah (Judges 5:7) exemplify, offering a powerful model for feminine empowerment in both spiritual and societal spheres. It has, therefore, become a common reference to older Christian women, Christian women leaders, church leaders’ wives, etc. in some Pentecostal churches in Nigeria.
Feminist
Critical Discourse Analysis Effects
By mapping the
characteristics of leadership in Israel
into motherhood, particularly in the
Nigerian context, there is a connection between the leadership qualities
associated with the nation Israel and the nurturing/authoritative qualities of
motherhood to foreground the latter’s status as a community caregiver and
leader. The blend therefore promotes the abstract view of the importance of
women’s roles within the Nigerian familial and spiritual contexts. As a
reaction to the existing traditional
gender hierarchies, the metaphor "Mother in Israel" challenges
roles that often limit women to domestic spheres. By positioning women as
leaders within spiritual and communal frameworks, it redefines feminine roles
and asserts women’s importance in public life, particularly within the Nigerian
Pentecostal space. On promoting feminine
inclusion, the metaphor advocates for the recognition of women as integral
to both family and community leadership. It embraces the ideology that women’s
contributions are valuable and necessary for communal harmony and spiritual
growth. Through the feminine inclusive expressions used in creating the
metaphor, women are empowered and their roles as nurturers and leaders are
validated. Hence, the choice of the metaphor is a promotion of a cultural
narrative that sees women as caregivers and influential figures who can guide
and support their communities as already absorbed in the tenets of some
Christian communities in Nigeria. The metaphor "Mother in Israel"
offers itself as an effective tool for challenging traditional gender
hierarchies and promoting feminine inclusion within the Nigerian socio-cultural
context. Thus, analysing it from an FCDA perspective establishes how the
metaphor fosters recognition of women’s dual roles in nurturing and leadership,
thereby contributing to a broader view about gender equality and empowerment
beyond the Nigerian Pentecostal standpoint.
Metaphor
Scenario 3 – MOTHER IS MOST DESERVING OF ALLAH'S GOOD COMPANIONSHIP
A
Highly Esteemed Religious Ideology among Islam Faithful
The metaphor originates from Sahih al-Bukhari, Book 73, Hadith 2: "A man came to the Messenger of Allah and said, 'O Messenger of Allah! Who is most deserving of my good companionship?' The Prophet said, 'Your mother.' The man asked, 'Then who?' The Prophet said, 'Your mother.' The man further asked, 'Then who?' The Prophet said, 'Your mother.' The man asked again, 'Then who?' The Prophet said, 'Then your father.'" This is an assertion that every Muslim faithful does not undermine, in the least, the place of mothers in their lives
Feminist
Critical Discourse Analysis Effects
A blend of the
domain embodiments of Allah’s good
companionship into mother’s indictates
that mothers, through their selfless acts, embody qualities that are deeply
valued in both social and spiritual realms. The generic ideology created
through the mapping is that mothers have domestic and spiritual values. Thus,
on the blended level, mothers are regarded as vital figures who deserve
reverence and support in family and spiritual relationships. This metaphor
challenges the traditional gender
hierarchies and perceptions that
often relegate women to subordinate roles within the Islamic male dominating
society. By asserting that mothers are the most deserving of Allah's
companionship, the metaphor elevates women’s status and affirms their essential
contributions to both family and community, thereby promoting gender equality. Promoting feminine inclusion, the
metaphor advocates for the inclusion of women in narratives of worthiness and
recognition. It emphasises that mothers’ roles are not only crucial in the domestic
sphere but also in the spiritual realm. It is therefore a basis for encouraging
society to acknowledge and respect women’s contributions even in a
socio-religious space of the Nigerian society. To underscore the importance of feminine empowerment through language,
the metaphor validates the essence of feminine experiences and roles. It
contributes to a cultural narrative that respects and honours mothers, allowing
for a redefinition of femininity that encompasses strength, wisdom and
spiritual significance. Consequently, the metaphor "mother is most
deserving of Allah's good companionship" serves as a significant tool for
challenging traditional gender hierarchies and promoting feminine inclusion
within the Nigerian socio-cultural context. The analysis therefore foregrounds
how the metaphor encourages the recognition of mothers as vital figures
deserving of reverence, thus contributing to a broader conversation about
gender equality and the empowerment of women in Nigerian socio-religious space.
Metaphor
Scenario 4 – "MATA IYAYEN GIDA"/WOMEN ARE THE HEADS OF THE HOUSEHOLD
Recognition
of Feminine Roles in the Hausa Social System
The Hausa socio-cultural ideology to a great extent gives allowance for women to play some essential roles in the family and community life. Such an ideology promotes an inclusive understanding of leadership and nurturing. This somewhat challenges traditional gender hierarchies that, to some extent, still exist in the Hausa social system by emphasising the importance of women's contributions to societal well-being. The emergence and relative recognition of the cultural beliefs that recognise feminine roles have been subtly empowering women and reshaping their roles in both the household and the broader Hausa community as demonstrated in the metaphor of "Mata iyayen gida"/"Women are the heads of the household."
Feminist
Critical Discourse Analysis Effects
A blend of both heads of the household and women, when looked into from the perspective of the generic ideology it creates, foregrounds position of women in achieving social stability and promoting decision-making processes. Through the integration, women, by virtue the highlighted roles in leadership, feminine authority within the domestic sphere is valued. Thus, the metaphor "Mata iyayen gida"/"Women are the heads of the household” challenges Hausa traditional gender hierarchies that often restrict women to subordinate positions within the household. Through the embedded assertion that women can be heads of households, the metaphor elevates feminine status and promotes gender equality in domestic leadership in the Hausa socio-cultural context. The metaphor then advocates for the inclusion of women in discussions on authority and decision-making in Hausa contexts. It encourages custodians of the Hausa culture to recognise women’s capabilities and their essential roles in maintaining family dynamics and stability. While foregrounding the importance of feminine empowerment through language the metaphor empowers women by validating their leadership roles. It contributes to a cultural narrative that respects and honours women’s contributions, thereby conceptualising femininity as a model for defining authority and leadership. From the foregoing, the metaphor "Mata iyayen gida"/"Women are the heads of the household” is a significant tool for challenging traditional gender hierarchies and promoting feminine inclusion within the Hausa socio-cultural context. The analysis therefore demonstrates how the metaphor promotes the recognition of women as leaders within the household, thereby contributing to a broader view about gender equality and the empowerment of women in Nigerian society.
Metaphor Scenario 5 – "NNE BỤ
ISI IYI NKE NDỤ"/“MOTHER IS THE FOUNTAIN OF LIFE”
Appreciation of the Fundamental
Positioning of Femininity in the Igbo Socio-Cultural World
In the Igbo socio-cultural world, mothers are often involved in navigating challenges and hardships with resilience. To celebrate the feminine strength common to Igbo culture, mothers are viewed as sources of encouragement and support for their families. To appreciate this, the culture appreciates the ideology that promotes an inclusive understanding of gender roles and the impact of mothers on individual and societal levels as projected in the metaphor "Nne bụ isi iyi nke ndụ"/“Mother is the fountain of life.”
Feminist Critical Discourse
Analysis Effects
The mapping of fountain
of life domain embodiments into those of “Nne” (mother) suggests that mothers are important for the
achievement of physical and emotional well-being. While mapping creates the
generic ideology that mothers are central to the survival and flourishing of
families and communities, it foregrounds that, as nurturers and providers of
life, they should be recognised and valued. Thus, in the aspect of challenging traditional gender hierarchies,
the metaphor "Nne bụ isi iyi nke ndụ"/“Mother
is the fountain of life” challenges any Igbo traditional perceptions that
may limit women's roles to the domestic sphere. Through the assertion that
mothers are the fountain of life, the metaphor elevates feminine status and
affirms women’s essential contributions to both family and society, thereby
promoting gender equality in the Igbo socio-cultural cosmology. While promoting feminine inclusion in
discussions on socio-cultural sustenance, it emphasises that mothers’ roles are
crucial not only in nurturing but also in sustaining the emotional and
spiritual health of the community. It thus encourages the ideology that honours
and respects women's sustaining influence on the general populace. Engaginging
the ideology of feminine empowerment
through language, the metaphor empowers women by validating mothers’
experiences and fundamental roles. It contributes to a cultural narrative that
respects and honours motherhood, allowing for a redefinition of femininity in a
way it encompasses strength, wisdom and the essential nature of women in
society. Specifically, the
metaphor, "Nne bụ isi iyi nke ndụ"/“Mother
is the fountain of life,”
challenges the traditional gender hierarchies and promotes feminine inclusion
in the Igbo world and the Nigerian socio-cultural context in general. Thus, the
analysis reflects how the metaphor fosters the recognition of mothers as
foundational figures who deserve reverence to ensure an understanding of a
broader view of gender equality and the empowerment of women in Nigerian
ethnological situations.
Metaphor
Scenario 6 – "ORISA BI IYA KO SI"/THERE IS NO DEITY LIKE A MOTHER
The
Divinity of Femininity in Yoruba Cosmology
The Yoruba socio-cultural belief system is rich and complex, particularly in its reverence for Orisa—a term that refers to deities or spirits that embody various aspects of life and the natural world. They are regarded as intermediaries between humans and the supreme deity, Olodumare. Each Orisa represents specific elements of nature, human characteristics and societal functions, such as fertility, wisdom, war and health. The feminine inclusion in the socio-cultural belief through the metaphor challenges traditional gender hierarchies within the Nigerian socio-cultural context.
Feminist
Critical Discourse Analysis Effects
An integration of both deity (orisa) and
mother (iya), when fused on the generic level, produces an idea of an
individual possessing an authority that is supernaturally inclined, with an
emergent interpretation of sacredness in a maternal capacity on the blended
level. Thus, mother (iya), who is culturally demanded to nurture and portray
unconditional love, is projected in the likeness of a revered and divine to
substantiate an embedded abstract quality about a mother in the Yoruba
cosmology. The deity metaphor is therefore exploited to underscores the
sacredness and significance of maternal roles which the society should
acknowledge and respected. From the perspective of how it challenges traditional gender hierarchies, the metaphor "Orisa bi iya ko si"/there is no
deity like a mother” withstands perceptions that often diminish the value
of women’s roles. Equating mothers with deities, the metaphor elevates their
status and asserts that their contributions are equally important in both
Yoruba familial and societal contexts. It also promotes feminine inclusiveness by advocating for the inclusion of
women in discussions on power and authority. It highlights the sacredness of
motherhood and encourages recognition of women’s roles as central to cultural
and spiritual life in the Yoruba socio-cultural context. Foregrounding feminine empowerment through language, the
metaphor empowers women according to their experiences and social roles. It
therefore upholds Yoruba cultural narratives that respect and honour women,
promoting the redefinition of femininity as powerful and revered. Thus, the
metaphor "Orisa bi iya ko
si"/“there is no deity like a mother” is significant in challenging
traditional gender hierarchies and promoting feminine inclusion within the
Nigerian socio-cultural context. The analysis subsequently highlights the
process by which the metaphor promotes the recognition of the sacredness of
motherhood, thereby contributing to a broader conversation about gender
equality and the empowerment of women in the Nigerian socio-cultural milieu.
General
Discussion
Selected Metaphor
Scenarios in Nigerian Feminine Inclusive Expressions
The metaphor scenarios that illustrate
feminine inclusiveness within the Nigerian socio-cultural context, with each
serving to challenge traditional gender hierarchies and promote women's
empowerment, include: "Confidence
in Natural Body Shape is Security" which is sourced from a media chat
on TVC’s "Your View," addressing the dangers women face from societal
pressures to conform to specific beauty standards. By equating confidence with
security, the metaphor encourages women to embrace their natural bodies as that
will help them to gain for themselves a sense of self-acceptance. The ideology
foregrounded in the metaphor consequently challenges the narrow beauty ideals
that often lead to physical and psychological harm among the women folk. The
second metaphor scenario, "Mother
in Israel," which
originated from Pentecostal Christian discourse, highlights the leadership
roles women, like biblical figures such as Deborah, can assume in spiritual and
community contexts. The metaphor redefines women's positions from domestic
confines to significant leadership roles. It promotes the idea that women
embody strength and wisdom that are essential for communal harmony. Metaphor Scenario 3, "Mother is Most
Deserving of Allah's Good Companionship,” which is derived from a Hadith of
Islam, Sahih al-Bukhari, Book 73, Hadith 2, elevates the status of mothers
in familial and spiritual realms. The metaphor challenges the ideologies that
often subordinate women and emphasises feminine vital contributions to
spiritual well-being as equal to masculine contributions. The metaphor
therefore underscores a cultural narrative where women's roles are honoured and
sustained. Metaphor Scenario 4,
"Mata Iyayen Gida"/"Women are the Heads of the Household"
is of the Hausa context. The metaphor asserts women's roles in leadership
within the family structure. It challenges traditional gender roles by
promoting the idea that women can be heads of households. Promoting gender
equality, the recognition empowers women and encourages their involvement in
decision-making processes. In the Igbo socio-cultural perspective portrayed
through
Metaphor
Scenario 5: "Nne bụ isi iyi nke ndụ"/“Mother is the Fountain of Life” mothers are celebrated and considered essential to
family and community sustainability. The metaphor emphasises feminine
resilience and nurturing qualities, and challenges every limitation to women's
roles in the Nigerian socio-cultural context. Metaphor Scenario 6, "Orisa
bi iya ko si"/"There is No Deity Like a Mother," is rooted
in Yoruba cosmology. The metaphor compares mothers to deities. It also elevates
their status and contributions to both family and social life. It challenges
perceptions that diminish women's social roles and promotes feminine inclusion
in discussions of power and authority. By recognising the sacredness of
motherhood, this metaphor empowers women and affirms their importance in
cultural and spiritual life.
Ways
Metaphorical Expressions Challenge Masculinity through Femininity
Language, particularly through
metaphorical expressions, plays a crucial role in promoting feminine
emancipation and empowerment within the Nigerian socio-cultural landscape in
several ways, viz.
i.
Challenging
Traditional Gender Norms
Metaphors can subvert established gender
hierarchies by redefining women's roles and capabilities. For instance, the
metaphor "Mother in Israel"
positions women as leaders to challenge the notion that feminine influence is
limited to domestic spheres. This redefinition promotes the ideology that views
women as integral to public life and leadership.
ii.
Promoting
Inclusivity
Metaphorical expressions such as "Mata iyayen gida"/“Women are the
heads of the household” advocate for women's inclusion in authority and
decision-making processes. While foregrounding women's essential roles in
families and communities, the metaphor fosters a broader acceptance of diverse
gender roles to promote gender equality.
iii. Empowerment through Self-Perception
Metaphors that celebrate women's natural
attributes, like "Confidence in
natural body shape is security,"
encourage self-acceptance and challenge societal beauty standards. This
empowers women to embrace their identities. It also reinforces the idea that
feminine worth is not contingent upon women’s conformity to narrow beauty
ideals.
iv.
Cultural
Reaffirmation
Metaphorical expressions, such as "Nne bụ isi iyi nke ndụ"/“Mother
is the fountain of life,” elevate
the status of mothers and recognise women’s contributions to the progress of
the Nigerian state – as family, social or political life. This cultural
affirmation strengthens women's roles and underscores their importance for a
record greater respect and reverence for femininity in the Nigerian
socio-cultural contexts.
Findings
This study has evaluated the metaphor scenarios embedded in feminine inclusive expressions in a selected corpus of Nigerian English expressions, ethnographic-based idiomatic expressions and media chats within the Nigerian socio-cultural context to shed light on how language reflects and challenges the entrenched gender dynamics through the metaphor scenarios. Eventually, the study finds that:
i. metaphors are ideological tools that
can be employed to challenge gender hierarchies in the Nigerian socio-cultural
contexts as demonstrated in metaphors such as "confidence in natural body
shape is security" and "Mother in Israel" to counter traditional
perceptions of women's outlook and conditional roles.
ii. metaphors are instrumental in
promoting feminine inclusion. Hence, expressions like "Mata iyayen
gida"/“Women are the heads of the household” and "Nne bụ isi iyi nke
ndụ"/“Mother is the fountain of life” advocate for the inclusion of women
in authority and decision-making at family and community levels.
iii. metaphorical expressions contribute
to cultural narratives that redefine femininity as an embodiment of strength
and wisdom.
iv. language, through metaphor, plays a
critical role in challenging gender dynamics and promoting feminine empowerment
within the Nigerian socio-cultural context.
Conclusion
This study has highlighted the
significance of metaphor scenarios in feminine inclusive expressions within the
Nigerian socio-cultural context, with its basis in the Feminist Critical
Discourse Analysis (FCDA) framework. Through that analysis of purposively
selected metaphors embedded in Nigerian English expressions, ethnographic
idiomatic phrases and media dialogues, the research elucidates how language
reflects and challenges entrenched gender dynamics within the Nigerian social
context. The findings reveal that metaphors serve as tools for promoting
women's empowerment and inclusion, offering alternative narratives that counter
patriarchal ideologies. They therefore position women as contributors to both
familial and societal well-being. The metaphors also foster a cultural shift
towards recognising women's agency and capabilities, encouraging broader
acceptance of diverse representations of femininity. While affirming that
language is not merely a reflection of reality but an active participant in the
construction of social identities and power relations, the study concludes that
the understanding of metaphorical language and its exploitation is a latent
tool that, if used properly, can empower women to maximally benefit from gender
equality and inclusive realities in the Nigerian socio-cultural landscape.
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