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TITLE

Unlearning Gender: A Feminist Disruption of Stereotypes in Adichie’s Dear Ijeawele and We

Should All Be Feminists

ABSTRACT

3 Chimamanda Ngozi Adichie’s We Should All Be Feminists and Dear Ijeawele: A Feminist

Manifesto in Fifteen Suggestions explores the feminist disruption of entrenched gender

stereotypes, inequality, and consequences of patriarchy through the personal experiences of the

author. A relational assessment of both novels provides a deeper and thought-provoking

understanding of feminism and imbalances in power structure of the society. This paper

examines and analyses Adichie’s views on traditional gender norms that are shaped by culture,

reinforced by society, and upheld by institutions. By foregrounding personal narrative, cultural

critique and accessible rhetoric, Adichie presents a vision of feminism that calls for unlearning

of gender roles and fostering a renewed understanding of gender for both women and men.

Rooted in feminist and postcolonial frameworks, this study explores the texts as feminist

interventions that both challenge patriarchal constructs and propose reimagined models of

gender socialisation, especially within African and global context. In conclusion, this research

seeks to enrich contemporary feminist discourse by emphasising Adichie’s contribution in

bridging literary expression and feminist advocacy.

Keywords: Feminism, stereotypes, gender, patriarchy, culture

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CHAPTER 1

INTRODUCTION

1.1 BACKGROUND AND CONTEXT

Gender is not merely a biological or social designation; it is a deeply ingrained cultural script

that informs how individuals are perceived, treated, and expected to behave within society.

From birth, individuals are sorted into gendered categories that often prescribe roles,

limitations, and expectations many of which persist throughout a lifetime. These roles, rather

than being natural or inevitable, are frequently reinforced by cultural practices, institutional

structures, and discursive narratives. In many societies, particularly in postcolonial African

contexts such as Nigeria, these gender roles are not only entrenched but also weaponized against

women, relegating them to subordinate statuses and denying them full social and political

participation. Societal expectations surrounding femininity frequently hinder women from

aspiring beyond the roles prescribed for them by a male-dominated order.

In this regard, feminist theory has been instrumental in challenging the naturalization of gender

exposing the ways in which patriarchal societies maintain control through the enforcement of

binary gender norms. The concept of “unlearning gender” becomes crucial in feminist

discourse, as it calls for a radical re-evaluation of internalized stereotypes and the dismantling

of the rigid frameworks that sustain gender-based hierarchies. It is within this discursive terrain

that Nigerian writer Chimamanda Ngozi Adichie has emerged as a significant voice. Through

1 her works, particularly We Should All Be Feminists (2014) and Dear Ijeawele: A Feminist

Manifesto in Fifteen Suggestions (2017), Adichie interrogates the cultural, social, and linguistic

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constructs that perpetuate gender inequality and calls for a new feminist consciousness rooted

in both global and African context.

This dissertation engages with the feminist interventions of Chimamanda Ngozi Adichie,

focusing on her works that are significant treaties that challenges the status quo and advocate

for the reimagining and indeed, unlearning of gender as a rigid, deterministic framework. While

this study recognizes the critical importance of Adichie’s contributions to feminist thought, it

also subjects her ideas to further philosophical scrutiny. In particular, the research explores the

tensions within her conceptualization of equality, equity, and the distribution of gendered roles.

Although Adichie’s works offer a powerful critique of misogyny and gender injustice, this

dissertation aims to interrogate the philosophical underpinnings of her arguments, especially

concerning the feasibility and implications of achieving true gender parity in patriarchal

systems.

1.2 THE NEXUS OF GENDER AND LITERATURE IN AFRICAN

CONTEXT

The intersection of gender and literature in African context presents unique opportunities and

challenges for feminist critique. African literature has long been a site for the articulation of

identity, resistance, and cultural memory. However, it has also often mirrored the patriarchal

biases of the societies it represents. From canonical male writers who reinscribe traditional

gender hierarchies to female writers who have had to carve space for alternative narratives,

African literary discourse has undergone significant evolution in its engagement with gender.

Within Nigerian literature, gender roles have historically been portrayed in ways that reinforced

domesticity, silence, and submission as desirable traits in women. The woman is often depicted

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as mother, wife, caregiver, or moral anchor; a set of roles that while significant, also serve to

constrain female subjectivity. Feminist writers such Buchi Emecheta, Flora Nwapa, and more

recently Chimamanda Ngozi Adichie, have challenged this narrow representation by writing

women as complex, autonomous, and resistant figures. What distinguishes Adichie’s feminist

nonfiction, however, is its strategic clarity and accessibility. Rather than presenting feminism

in academic or abstract terms, Adichie engages her audience through personal narrative, cultural

critique, and direct address approach that make her feminist message more impactful across

generational and geographical divides.

Her work in We Should All Be Feminists adapted from her widely viewed TEDx talk, has been

especially influential in shaping contemporary discourse around feminism in Africa and

beyond. Dear Ijeawele, a letter to a friend seeking advice on how to raise a feminist daughter,

builds on this foundation by offering a set of practical suggestions that function as both cultural

critique and manifesto. Both texts challenge readers to interrogate the normalcy of gender roles

and to recognize the everyday practices through which inequality is reproduced.

1.3 UNLEARNING THROUGH A FEMINIST LENS

The idea of “unlearning” gender resonates with poststructuralist and postcolonial feminist

theories that view gender as performative and contingent rather than fixed and essential. Judith

9 Butler, in her foundational work Gender Trouble, argues that gender is not something one is,

but something one does; a series of acts that are repeated and socially regulated. This insight

underscores the notion that gender can be “unlearned” or reconstructed through new

performances, new language, and new scripts.

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In an African feminist framework, the project of unlearning gender also involves engaging with

the specificities of African histories, culture, and identities. Scholars such as Oyeronke

11 Oyewumi and Ifi Amadiume have critiques the imposition of Western gender binaries on

African societies, arguing that precolonial African culture often recognized more fluid and

complementary gender roles. For these scholars, the feminist struggle in Africa must therefore

account for both indigenous epistemologies and the lingering effects of colonial gender

constructs.

Adichie's intervention can be read as a hybrid feminist discourse that acknowledges this

complexity. She is unflinching in her critique of the gendered violence and oppression that

women face in contemporary Nigeria society, from sexist education and economic

disenfranchisement to the policing of women’s appearance and behavior. Yet, her feminism is

also intentionally inclusive and pragmatic. She seeks not only to name the structures of

oppression but to imagine how they might be undone through conscious socialization,

reeducation, and activism.

1.4 STATEMENT OF THE PROBLEM

Despite decades of feminist scholarship and activism, gender stereotypes continue to limit

women’s potential and perpetuate inequality in many spheres of life. In African societies like

Nigeria, cultural norms and patriarchal traditions often resist feminist interventions, dismissing

them as foreign, radical, or subversive. This resistance contributes to a culture in which women

are taught to shrink themselves, defer to male authority, and accept their marginalization as a

fact of life. The problem, therefore, is not only structural but also epistemological: how can

societies unlearn the myths and narratives that justify gender inequality?

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This study posits that literature and particularly feminist nonfiction, plays a crucial role in

challenging and reimagining gender norms. By foregrounding Adichie’s works, this dissertation

examines how feminist literature can serve as a pedagogical tool for unlearning harmful

stereotypes and cultivating more equitable gender relations. It also investigates the limitations

and challenges of Adichie’s approach, particularly in navigating the intersection of feminism,

culture, and identity.

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OBJECTIVES OF THE STUDY

The primary objective of this dissertation is to critically examine how Chimamanda Ngozi

Adichie deconstructs, and challenges entrenched gender stereotypes through her works Dear

Ijeawele and We Should All Be Feminists. The study seeks to explore the ways in which Adichie

advocates for the unlearning of gender norms that perpetuate inequality and limit personal

identity and social roles, particularly for women. By interrogating the socio-cultural constructs

embedded within traditional gender roles, this research aims to reveal how Adichie presents

feminism as a necessary framework for both individual empowerment and collective societal

transformation.

In doing so, the study will focus on the representation of gender socialization, the transmission

of patriarchal values, and the author’s proposed strategies for raising feminist children and

fostering gender equity. Another key objective is to examine the rhetorical and narrative

techniques Adichie employs to reach a broad, global audience and how these contribute to the

accessibility and relevance of her feminist message. Finally, the study intends to situate

Adichie’s work within the broader context of contemporary African feminist discourse,

highlighting her contributions to the ongoing conversations around gender and identity.

METHODOLOGY

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10 This research project undertakes a meticulous examination of We Should All Be Feminists and

Dear Ijeawele: A Feminist Manifesto in Fifteen Suggestions through a multiplicity of

theoretical and critical lenses to illuminate the intricate layers of meaning interwoven within

the text. Central to the investigation is the application of close reading and textual analysis,

which delves into the subtleties of the narrative, attending to the rhetorical, thematic, and

ideological strategies Adichie employes to challenge patriarchal norms and advocates for

gender equality.

Expanding upon this foundation, the analysis incorporates feminist and postcolonial

frameworks to unravel the intersectionality of gender, culture, and identity. It involves critical

analysis of the primary texts, highlighting Adichie’s engagement with prevailing gender

ideologies and her efforts to subvert them within both African and global contexts. The

principal texts underpinning this study will be critically supported by an extensive body of

secondary literature related to feminist theory and African literary studies. Foundational

theoretical insights will be drawn from the works of prominent scholars such as Judith Butler,

Simone de Beauvoir, and bell hooks. Furthermore, supplementary materials such as interviews,

public lectures, and commentaries by Adichie herself will be incorporated to provide a nuanced

contextualisation of her feminist stance and rhetorical strategies.

This analytical process involves deconstructing gender assumptions embedded within the

societal structures portrayed in the texts, identifying the strategies Adichie uses to promote the

unlearning of ingrained gender norms, and examining the role of narrative voice, personal

experience, and cultural commentary in shaping her feminist discourse. The study aims to

critically examine the two aforementioned texts that challenges patriarchal norms, disrupt

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conventional gender ideologies and redefines gender roles to provide a holistic understanding

of feminism in the contemporary world.

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RESEARCH GAP

5 Chimamanda Ngozi Adichie’s We Should All Be Feminists and Dear Ijeawele: A Feminist

Manifesto in Fifteen Suggestions have received considerable attention in feminist discourse for

their comprehensible language and popular appeal, however a noticeable gap remains in its

pedagogical analysis that closely examines these texts as deliberate efforts to challenge and

dismantle traditional gender roles and stereotypes, with a specific focus on their relevance

within African cultural contexts. Much of the existing literature tends to focus on Adichie’s role

in global feminist movements, often overlooking the nuanced ways through which she

questions the normalisation of patriarchal values through personal narrative, cultural critique,

and rhetorical accessibility.

While Western feminist theorists such as Judith Butler and bell hooks have laid critical

groundwork on gender performativity and structural inequality, their theories aren’t always

contextualised within non-Western or postcolonial settings. This creates a gap in understanding

how feminist thought particularly as articulated and argued by African women writers like

Adichie, offers alternative frameworks for gender socialisation that respond to culturally

specific forms of gender oppression.

This study aims to fill these gaps by offering a detailed textual analysis of Adichie’s feminist

discourse, situating her work as a powerful site for disrupting gender norms and advancing a

model of feminist practice rooted in both personal experience and sociocultural critique.

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OUTCOMES

This dissertation, “Unlearning Gender: A Feminist Disruption of Stereotypes in Adichie’s Dear

Ijeawele and We Should All Be Feminists”, seeks to bridge these gaps and provide a deeper

understanding of powerful feminist interventions that deconstruct, and challenge entrenched

patriarchal norms. Adichie not only critiques the normalisation of gender stereotypes but also

offers an alternative framework for gender socialisation, highlighting the transformative

potential of feminist discourse to promote gender equality and unlearning of restrictive gender

roles among both women and men.

Moreover, this dissertation highlights the importance of interpreting Adichie’s texts through the

lens of African cultural realities while acknowledging their wider global relevance. It

contributes valuable insight to contemporary feminist scholarship, strengthening our

understanding of literature as a vehicle for social critique and transformative activism.

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LITERATURE REVIEW

Chimamanda Ngozi Adichie’s works, Dear Ijeawele and We Should All Be Feminists, serve as

critical interventions in contemporary feminist discourse. Through personal anecdotes and

incisive commentary, Adichie challenges entrenched gender norms, urging readers to

reconsider and unlearn societal stereotypes. This literature review examines scholarly analyses

that engage with Adichie's feminist perspectives, focusing on the methodologies and theoretical

frameworks employed to dissect her critique of gender stereotypes.

Feminist Discourse Analysis and Systemic Functional Linguistics

Feny Anggeria's study, Gender Representation of Chimamanda Ngozi Adichie in We Should All

Be Feminists (2023), employs Halliday’s Systemic Functional Linguistics (SFL), specifically

the transitivity system, to analyze the language used by Adichie. Anggeria's application of

Critical Discourse Analysis (CDA) further illuminates how Adichie constructs gender identities

and power relations through discourse. By examining the transitivity choices in Adichie's

narrative, Anggeria reveals how agency and responsibility are attributed within gendered

contexts, highlighting the subtle mechanisms through which gender stereotypes are perpetuated

and challenged.

Societal Constructs and Gender Stereotypes

In her 2023 paper, Relevance of Adichie’s We Should All Be Feminists, Ms. Ruchna Jadhav

delves into Adichie's perspectives on gender stereotypes and the societal constructs that

perpetuate gender discrimination. Jadhav analyzes how Adichie critiques the cultural norms

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that define and confine gender roles, emphasizing the impact of these stereotypes on individual

identity and societal structures. Through a close reading of Adichie's work, Jadhav underscores

the necessity of deconstructing these stereotypes to foster a more equitable society.

Redefining Feminism and Gender Hierarchies

Dr. Satish Dange's 2014 research, Redefining Feminism: Adichie’s We Should All Be Feminists,

addresses the issues of stereotypical perceptions of feminism and entrenched gender

hierarchies. Dange explores how Adichie redefines feminism, presenting it not as a radical

ideology but as a universal call for equality. By examining Adichie's personal experiences and

narratives, Dange illustrates how she challenges the conventional understanding of feminism

and advocates for a more inclusive and egalitarian approach to gender relations.

Educational Impact and Gender-Power Relations

4 Sara Chisomaga-Emezi's 2020 study, The Influence of Adichie’s We Should All Be Feminists on

University of Lagos Undergraduates’ Perception of Gender-Power Relations, analyzes

Adichie's work through the lens of R.W. Connell’s Theory of Gender and Power, the

Aristotelian modes of persuasion, and paralinguistic elements. Chisomaga-Emezi's research

highlights how Adichie's feminist manifesto influences the perceptions of university students

regarding gender dynamics and power structures. The study demonstrates the effectiveness of

Adichie's accessible narrative in reshaping attitudes towards gender equality among young

adults.

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Challenging Social Norms and Gender Roles

2 Sabri Mohamed's 2021 paper, *Raising a New Generation of Feminists: Gender and Social

Norms in Chimamanda Adichie’s Imitation and The Arrangers of Marriage, examines Adichie's

depiction of social norms that mislead the Nigerian community and expose persistent gender

issues. Drawing on Judith Butler’s Undoing Gender, Mohamed analyzes how Adichie's

narratives challenge traditional gender roles and advocate for the emergence of a new

generation of feminists within a more equitable and compassionate society. The study

underscores the role of literature in challenging and transforming societal norms.

Cultural Critique and Gender Inequality

A 2024 paper titled Culture Shaping Gender Inequalities: A Traverse Through Adichie’s We

Should All Be Feminists, explores Adichie’s unapologetic portrayal of the harsh realities of

gender inequality and disparity. The author examines how Adichie uses her narrative to critique

cultural practices that perpetuate gender-based discrimination. Through a detailed analysis, the

paper highlights how Adichie not only exposes systemic injustices but also reaffirms the true

essence of feminism as a tool for societal transformation.

The scholarly works reviewed herein collectively underscore Chimamanda Ngozi Adichie's

pivotal role in challenging and deconstructing gender stereotypes. Through various

methodological approaches, these studies illuminate how Adichie's writings serve as a catalyst

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for rethinking and unlearning ingrained societal norms. As this dissertation progresses, it will

build upon these foundational analyses to further explore how Adichie's feminist discourse

disrupts traditional gender constructs and advocates for a more inclusive and equitable society.

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CHAPTER 2

8 Gender and Socialization in We Should All Be Feminists

In We Should All Be Feminists, Chimamanda Ngozi Adichie provides a compelling analysis of

the cultural and social systems that shape and enforce gender roles. Her critique is grounded in

lived experience and is delivered with striking clarity and persuasive rhetoric. Adichie examines

how societies across the globe, but particularly in Nigeria, socialize individuals from a young

age into accepting deeply entrenched gender expectations. Through personal narratives and

broader cultural commentary, she exposes the mechanisms of gender inequality and encourages

readers to reflect on the ways in which they may unconsciously uphold these norms. This

chapter focuses on Adichie’s engagement with gendered experiences, her deconstruction of

patriarchal structures, her inclusive feminist vision, and the rhetorical tools she uses to make

her message both powerful and accessible.

Adichie begins her essay by recalling a formative encounter during her teenage years when a

male friend called her a feminist during a disagreement. At the time, she was unaware of the

full connotations of the word. She writes: “I decided to call myself a Happy Feminist. Then a

Feminist Who Likes Lip Gloss and Wears High Heels for Herself. Then a Happy Feminist Who

Does Not Hate Men” (We Should All Be Feminists, 2). This satirical evolution of her self-

identification highlights how feminism is frequently misunderstood, misrepresented, and

stigmatized, especially when voiced by women who defy traditional stereotypes.

Her account of being denied the role of class monitor in primary school, despite having the

highest academic score, offers a stark example of how gender roles are policed early in life.

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The teacher told her the position must go to a boy because he had to “lead.” Adichie reflects:

“The teacher did not say I couldn’t be class monitor because I was not qualified, but because I

was female. This was the first time I became truly aware of gender” (5). This moment of

realization illustrates the insidious nature of social conditioning and how it limits aspirations

based solely on gender.

Additionally, Adichie scrutinizes the behavioral codes women are expected to follow. She

observes, “We teach girls to shrink themselves, to make themselves smaller. We say to girls:

‘You can have ambition, but not too much’” (9). These expectations silence female voices and

reinforce submission, implying that desirability and compliance are the most important traits a

woman can possess. Her personal examples and reflective tone make the critique both intimate

and universally relevant.

At the heart of Adichie’s essay is the dismantling of patriarchal constructs that impose unequal

standards on men and women. She argues that these norms do not only oppress women, they

also harm men by restricting their emotional expression and enforcing a rigid model of

masculinity. “We define masculinity in a very narrow way,” she writes. “Masculinity becomes

this hard, cold cage, and we put boys inside the cage” (14).

She critiques the cultural assumption that men must always be dominant, strong, and

emotionally detached. This results in what she describes as “fragile male egos,” which are

continuously fed and protected by patriarchal institutions. Meanwhile, women are socialized to

be agreeable, deferential, and ever conscious of male comfort. Adichie articulates this disparity

clearly: “We raise girls to see each other as competitors—not for jobs or for accomplishments,

which I think can be a good thing but for the attention of men” (16).

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By juxtaposing the emotional suppression of men with the self-erasure of women, Adichie not

only exposes the dysfunction of patriarchal logic but also calls for a more humane, balanced

understanding of gender that recognizes individual humanity over outdated tradition.

One of the most notable aspects of Adichie’s feminist approach is its inclusivity. She

deliberately challenges the perception that feminism is an anti-male or exclusionary ideology.

“Some people ask: why the word feminist? Why not just say you are a believer in human

rights?” she writes. Her response is incisive: “Because that would be dishonest. Feminism is,

of course, part of human rights in general—but to choose to use the vague expression human

rights is to deny the specific and particular problem of gender” (47).

Through this perspective, Adichie makes a powerful case for naming and addressing the gender-

specific dynamics of oppression. Her feminism is not restricted to academic or elite circles; it

speaks to everyday experiences and is grounded in pragmatic awareness. She shares a revealing

anecdote where a parking attendant automatically thanks the man, she’s with instead of her,

even though she was the one who gave the tip. This moment, she explains, helped her friend

recognize the casual, often invisible nature of gender bias.

Adichie’s feminism invites both men and women to the conversation, urging them to recognize

how they have been shaped by limiting scripts and how they can work toward more equitable

interactions. Her assertion that “we should all be feminists” is not only a title but a rallying cry

for collective transformation.

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Adichie’s rhetorical effectiveness lies in her ability to blend personal storytelling with humor,

irony, and a conversational tone. Her prose is direct yet nuanced, allowing her to address

weighty topics without alienating the reader. She writes not as a distant theorist, but as a peer;

someone who has lived through the realities she critiques.

Humor becomes a strategic device. For example, when discussing how women pretend to enjoy

cooking to be seen as good wives, she wryly notes: “We say to girls: ‘Cook—by age eight.’ And

then we say to boys: ‘You don’t need to cook.’ Then when the boy is twenty-six and he has not

learned to cook, we do nothing. We blame the woman for that” (22). This blend of irony and

satire highlights the absurdity of these double standards, while keeping the tone engaging. She

also makes powerful use of contrast and repetition. Her phrase, “We teach girls to...” appears

frequently, reinforcing the idea of deliberate and systemic conditioning. This rhythmic structure

echoes the repetitive nature of cultural indoctrination and creates a cumulative effect, driving

home her argument with increasing force. By using accessible language, Adichie removes the

academic gatekeeping often associated with feminist discourse. Her style invites readers from

all walks of life to engage with the ideas and, ultimately, to change.

In We Should All Be Feminists, Chimamanda Ngozi Adichie articulates a vision of gender

equality that is at once deeply personal and profoundly political. Through vivid anecdotes, sharp

critique, and strategic rhetorical choices, she reveals how gender roles are socially constructed

and perpetuated through cultural norms. Her insistence on naming gender inequality, rather than

obscuring it under broader terms like "human rights," highlights her commitment to specificity

and clarity in feminist discourse.

By inviting both men and women to participate in this transformation, Adichie’s feminism

transcends binaries and embraces humanity. As she powerfully states, “The problem with

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gender is that it prescribes how we should be rather than recognizing how we are” (34). In doing

so, she not only disrupts stereotypes but also lays the groundwork for a more just and equitable

future.

CHAPTER 3

6 Disrupting Gender Norms in Dear Ijeawele

In Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions, Chimamanda Ngozi Adichie

offers a deeply reflective and pragmatic guide for raising children, especially daughters, free

7 from the constraints of traditional gender roles. The text, framed as a letter to a childhood friend

seeking advice on how to raise her newborn daughter as a feminist, transcends the boundaries

of personal communication. It transforms into a universal manifesto that critiques gender

inequality while affirming the possibility of raising individuals who defy its structures. Adichie

combines the warmth of friendship with sharp feminist critique, blending narrative, social

commentary, and pedagogy to challenge ingrained societal norms.

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By exploring the literary form of the letter, the structure of the fifteen feminist suggestions, and

her cultural engagements, particularly with Nigerian society, this chapter examines how

Adichie destabilizes long-held gender expectations and provides a framework for inclusive,

critical, and empowering feminist parenting.

The choice of a letter as the vehicle for Adichie’s manifesto is crucial to its impact. Epistolary

writing allows her to speak with personal warmth and moral urgency, making her feminist

philosophy accessible without being didactic. The opening of the letter: "Dear Ijeawele, what

joy your baby is here!" immediately signals intimacy and affection, setting a tone of mutual

trust and shared values (Adichie, 2017, 1). This emotional tone creates a unique space where

deeply political ideas are communicated in everyday language.

Adichie’s role oscillates between that of a friend, a mentor, and a teacher. She does not impose

a strict ideology but rather offers suggestions—firm, yet open to interpretation—thus modeling

feminist thinking as both assertive and flexible. Her tone remains pedagogical but never

condescending. In doing so, Adichie encourages not just blind adherence but critical

engagement. She writes, “Be deliberate about it. You cannot assume your daughter will simply

know; you have to tell her” (2). This advice exemplifies the way she turns personal

correspondence into a feminist teaching moment, framed by care and responsibility.

The Fifteen Feminist Suggestions

Adichie’s fifteen suggestions are a blueprint for feminist parenting. They cover a wide range of

themes: identity, domestic labor, language, marriage, and more—each grounded in the lived

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realities of women. The format of the list itself is democratic, offering structure without rigidity.

It suggests that feminism, like parenting, requires intentionality, adaptation, and attentiveness.

Detailed Analysis of Selected Suggestions

1. “Be a full person.”

Adichie’s opening suggestion emphasizes the importance of self-fulfillment and identity. She

urges her friend to remember that “your feminist premise should be: I matter. I matter equally.

Not ‘if only.’ Not ‘as long as.’ I matter equally. Full stop” (8). In asserting the primacy of one’s

full self, she dismantles the cultural expectation that women derive their worth solely from their

roles as mothers or wives. The underlying message is that a feminist mother must model

wholeness, ambition, and independence for her daughter, not sacrifice and self-negation.

2. “Do it together.”

Here, Adichie tackles the gendered division of labor within the household. She advocates for a

shared domestic responsibility between partners, warning against “the idea of ‘help’” as if

domestic duties belong to the woman by default and the man’s involvement is optional (12).

Instead, she writes, “Parenting is a joint venture,” calling for a conscious rejection of traditions

that place unequal burdens on women. This suggestion goes beyond chores—it is a demand for

structural equality within the home.

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3. “Teach her to read.”

Literacy, for Adichie, is not only a practical skill but a gateway to liberation. She states, “Books

will help her understand and question the world, help her express herself, and help her in

whatever she wants to become” (p. 24). Reading becomes an act of resistance against

intellectual complacency. In a world where female voices are often sidelined, fostering critical

and imaginative thought through literature empowers girls to craft their own narratives.

4. “Teach her to question language.”

Language, Adichie asserts, is never neutral. It encodes societal assumptions and perpetuates

inequality. She cautions against terms like “Mrs.” that define a woman by her marital status and

terms like “pure” that reinforce harmful myths about female virtue (p. 28). “Language is the

repository of our prejudices, our beliefs, our assumptions,” she explains. Teaching a child to

interrogate language means teaching her to challenge power itself.

5. “Never speak of marriage as an achievement.”

Adichie critiques the social narrative that conditions girls to see marriage as the pinnacle of

success. She writes, “The pressure on women to marry causes them to make terrible choices.

The fear of being alone is a cause of many unhealthy relationships” (30). By framing marriage

as one possible life choice among many, Adichie liberates her reader from societal scripts and

offers a more expansive vision of fulfillment and autonomy.

Adichie’s work is firmly rooted in the sociocultural context of Nigeria, a society where

patriarchal structures are deeply ingrained in tradition. Rather than reject Nigerian culture

wholesale, she urges her readers to critically assess cultural norms. She writes, “Culture does

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not make people. People make culture” (37). This declaration dismantles the static view of

culture as sacred and unchangeable. Instead, she presents culture as a dynamic human creation,

capable of evolution, critique, and reform.

For instance, she highlights how Nigerian customs reinforce gender disparity, such as the

expectation that a woman must serve her husband food, regardless of circumstances. Yet, her

tone remains constructive: she envisions a culture reformed through feminist consciousness,

not one abandoned.

Adichie navigates the nuanced terrain between preserving cultural identity and pursuing

feminist reform. She does not suggest that embracing feminism means rejecting one’s heritage.

Rather, she promotes a reimagining of tradition through feminist ethics. In her words,

“Feminism and femininity are not mutually exclusive. It is misogynistic to suggest that they

are” (42). This reframing allows women to maintain cultural and personal expressions such as

wearing makeup or being nurturing, without compromising feminist principles.

She invites women to inhabit both worlds: to honor their heritage while transforming it. This

balance complicates the typical dichotomy between tradition and progress and reveals how

feminist resistance can also be culturally rooted.

Dear Ijeawele is more than a letter, it is a radical feminist tool for transforming how we raise

the next generation. Through fifteen thoughtful, practical, and powerful suggestions, Adichie

not only critiques the gender norms embedded in cultural and domestic life but also offers

pathways for resistance. Her use of the epistolary form creates a space of intimacy and

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solidarity, while her sharp analysis brings clarity to the often-overlooked ways gender

inequality is perpetuated.

By grounding her manifesto in the Nigerian context, Adichie affirms that feminism must be

culturally conscious, inclusive, and adaptive. Her work invites both personal and societal

change, emphasizing that feminist parenting begins not just with what we teach our children

but with how we model values, challenge tradition, and speak truth to power.

CHAPTER 4

Comparative Analysis: Feminist Strategies in We Should All Be Feminists

and Dear Ijeawele

Chimamanda Ngozi Adichie, one of Africa’s most influential contemporary writers, occupies a

1 pivotal role in global feminist thought. Through her critically acclaimed works We Should All

Be Feminists (2014) and Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions (2017),

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1 Adichie advances a progressive and inclusive vision of feminism. While both texts engage

deeply with issues of gender inequality and sociocultural patriarchy, they differ significantly in

form, tone, intended audience, and rhetorical strategy. The first emerged from a TEDx talk that

was later adapted into an essay, making it broadly public and accessible. The second originated

as a private letter, offering practical and culturally grounded advice to a friend raising a

daughter.

This essay examines the feminist strategies articulated in both texts, focusing on shared themes

such as empowerment, education, and self-awareness; variations in tone and audience;

differences in narrative techniques; and the broader impact of both works on global feminist

discourse. Together, these two texts serve as complementary pillars in Adichie’s feminist canon:

We Should All Be Feminists as a universal call to action and Dear Ijeawele as a pragmatic

roadmap for feminist parenting.

Common Themes: Education, Empowerment, and Self-Awareness

Both works are anchored by a central feminist ethos that champions the value of education and

empowerment, and the necessity of cultivating self-awareness in navigating gendered realities.

In We Should All Be Feminists, Adichie builds her argument by connecting personal experiences

to systemic issues, noting, “Gender as it functions today is a grave injustice. We should all be

angry” (Adichie, 2014). This anger, however, is not directionless; it is transformative, meant to

awaken consciousness.

Similarly, Dear Ijeawele offers practical guidance rooted in the same ideological framework.

Adichie advises, “Teach her to read. Teach her to love books. The best books will be ones that

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reflect her, and others that allow her to see other worlds” (Adichie, 2017, 17). Here, reading is

not merely about literacy but about awakening a child’s capacity for empathy, critical thinking,

and self-expression. The ability to question the world is, for Adichie, foundational to feminist

empowerment.

Moreover, both texts critique deeply ingrained gender norms that often go unchallenged. In

Dear Ijeawele, Adichie insists, “Never speak of marriage as an achievement,” highlighting how

women are socialized to prioritize relational milestones over personal fulfillment (Adichie,

2017, 32). In We Should All Be Feminists, she recounts how girls are taught to shrink

themselves, to aim for likability instead of ambition: “We teach girls to aspire to marriage and

we don’t teach boys the same” (Adichie, 2014). Both texts confront this gendered asymmetry

head-on.

Differences in Audience and Tone: Public Speech vs. Private Letter

The context and purpose of each text shape their respective tones and the ways in which feminist

ideas are conveyed. We Should All Be Feminists, originating from a TEDx talk, is directed at a

global, diverse audience and aims to introduce feminism in accessible, relatable language. The

tone is welcoming and open, intended to dismantle defensiveness and broaden appeal. Adichie

writes, “My own definition of a feminist is a man or a woman who says, ‘Yes, there’s a problem

with gender as it is today and we must fix it, we must do better’” (Adichie, 2014). Her inclusive

language and the use of personal anecdotes create a persuasive atmosphere meant to reach even

those hesitant about the term "feminist."

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Conversely, Dear Ijeawele is rooted in intimacy. Written as a letter to a friend who has just had

a daughter, the tone is more direct, pragmatic, and instructive. The shift in tone reflects a shift

in purpose—from persuading a general audience to guiding someone on a personal journey.

Adichie writes, “Be a full person. Motherhood is a glorious gift, but do not define yourself

solely by it” (Adichie, 2017, 9). The advice is grounded in a personal relationship but

universally resonant.

Thus, the tonal distinction reflects two feminist strategies: one that educates the masses and

invites them into the feminist discourse, and another that arms individuals with specific tools

to resist patriarchal norms from within their immediate environments.

Narrative Technique and Feminist Impact

Narrative structure is essential to how each text delivers its message and evokes its intended

response. We Should All Be Feminists uses storytelling and rhetorical irony to make abstract

social critiques tangible. Adichie recounts incidents from her own life being called a feminist

in a pejorative sense, being refused class monitor because she was a girl, and being ignored at

restaurants, thereby demonstrating how patriarchy operates in both blatant and insidious ways.

“The man is expected to pay, but if the woman pays, then it’s somehow threatening,” she notes,

critiquing how even economic interactions are gendered (Adichie, 2014).

In contrast, Dear Ijeawele adopts a manifesto-like structure, presenting fifteen distinct

suggestions. Each suggestion is both ideological and practical, allowing the reader to internalize

feminist theory in actionable terms. For example, Adichie urges, “Teach her to reject likeability.

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Her job is not to make herself likeable. Her job is to be her full self” (Adichie, 2017, 22). These

structured points allow for easier implementation, particularly by parents and educators seeking

guidance.

While We Should All Be Feminists works primarily through persuasion, emotional resonance,

and cultural critique, Dear Ijeawele operates through instructional logic. Together, they

represent a dual approach—one to inspire, the other to instruct.

Contribution to Global Feminism

Though differing in scope, both works contribute meaningfully to global feminist discourse. We

Should All Be Feminists has been translated into multiple languages and distributed across

continents. In Sweden, for example, the government distributed copies to every 16-year-old

student in the country, underscoring the text’s international educational value (Time, 2015). Its

universality lies in its framing of feminism not as a niche ideology but a human rights issue.

“Feminism must be rooted in acknowledgment,” Adichie argues, “that men and women are

equal in dignity and should also be equal in opportunity” (Adichie, 2014).

Dear Ijeawele, on the other hand, focuses more intently on cultural specificity, particularly

Nigerian traditions. Yet, by localizing feminism, Adichie enhances its global appeal. She refuses

to cast feminism in Western terms alone and instead insists, “Culture does not make people.

People make culture,” thus inviting reimagination rather than rejection of cultural norms

(Adichie, 2017, 38). This assertion is crucial for non-Western readers who often face the tension

between feminist principles and traditional values.

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Together, these texts show how feminism can be both culturally rooted and globally resonant.

One text builds solidarity across borders; the other provides a toolkit for domestic resistance.

Reception of Texts Internationally

The reception of both texts affirms their relevance and power. We Should All Be Feminists has

been lauded for its clarity and relatability, finding a wide readership beyond feminist circles.

Critics and educators have praised its simplicity and its persuasive tone, making it an effective

educational tool.

Dear Ijeawele, though less globally disseminated, has found strong resonance among readers

seeking concrete feminist parenting strategies. It has influenced discussions in women’s

forums, schools, and activist communities, particularly in postcolonial contexts where

feminism must navigate the dual burdens of patriarchy and cultural preservation.

Chimamanda Ngozi Adichie’s We Should All Be Feminists and Dear Ijeawele are twin

testaments to the adaptability and depth of feminist thought. While the former introduces

feminism to a broad, global audience through a narrative of shared humanity, the latter delves

into the intimate, daily choices that shape feminist upbringing. The strength of Adichie’s

feminist strategies lies not in abstraction but in the clarity with which she connects the personal

to the political, the anecdotal to the ideological, and the local to the global.

Through these works, Adichie not only educates and empowers but also insists that feminism

is not a monolith. It is lived, debated, taught, and inherited. As she writes in Dear Ijeawele,

“Your feminist premise should be: I matter. I matter equally. Not ‘if only.’ Not ‘as long as.’ I

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matter equally. Full stop” (Adichie, 2017, 13). It is this insistence on dignity, agency, and

equality that cements her place in the canon of global feminist thought.

CHAPTER 5

CONCLUSION

Chimamanda Ngozi Adichie’s Dear Ijeawele and We Should All Be Feminists are seminal

feminist texts that disrupt entrenched gender stereotypes through personal narrative, cultural

critique, and practical instruction. This dissertation has examined how these works challenge

patriarchal norms by reframing feminism as an inclusive, lived experience, deeply rooted in

both Nigerian and global contexts. Central to Adichie’s message is the idea of “unlearning”

gender, rejecting socially constructed roles and expectations in favor of a more equitable and

authentic human identity.

Adichie redefines feminism for a broad audience, challenging the notion that it is a Western or

elite ideology. Instead, she presents it as a necessary response to gender-based oppression across

cultures. In We Should All Be Feminists, she critiques societal norms that promote masculine

dominance and feminine submission, advocating for a world in which gender does not dictate

opportunity or worth. In Dear Ijeawele, she extends this critique into a practical, personal

framework for raising children free from gendered expectations. Both texts serve as accessible

feminist manifestos that equip readers with tools to recognize and resist patriarchal

conditioning.

Language plays a crucial role in Adichie’s feminist project. Her use of clear, personal

storytelling invites engagement across academic and non-academic audiences. The epistolary

form of Dear Ijeawele allows for an intimate and direct communication of feminist values,

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reinforcing that change begins in everyday relationships: among family, friends, and

communities. Adichie’s narratives become acts of resistance and education, particularly by

centering African women’s voices and lived realities within feminist discourse.

Unlearning gender, as proposed by Adichie, is an ongoing process of both deconstruction and

reconstruction. It involves identifying the cultural and institutional norms that have normalized

gender inequality and actively replacing them with more inclusive, just frameworks. Her texts

reject fixed gender roles—such as the association of domestic work with women or emotional

repression in men and encourage the cultivation of traits like empathy, independence, and

agency in all individuals, regardless of gender.

A notable strength of Adichie’s work is her attention to cultural specificity and intersectionality.

Though she does not use the term explicitly, her approach considers how gender intersects with

race, class, and tradition, particularly within the Nigerian context. She acknowledges that

feminism must be culturally relevant, advocating for a form of African feminism that challenges

both global misogyny and local patriarchal customs. In doing so, she rejects universalist models

and instead offers a plural, context-aware vision of feminism.

Ultimately, both Dear Ijeawele and We Should All Be Feminists serve not only as critiques of

gender norms but also as blueprints for social change. Adichie urges readers to examine their

own roles in perpetuating inequality and to embrace feminism as a transformative, everyday

practice. Her work affirms that feminism is not simply an ideology but a mode of living—one

rooted in empathy, equity, and the unwavering belief in the full humanity of all people.

In calling us to unlearn gender, Adichie asks us to reimagine what it means to live freely and

ethically in relation to others. This process is neither quick nor easy, but it is necessary. Her

work leaves us with a powerful challenge: not just to read and reflect, but to act to live out a

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feminist ethos in our words, choices, and communities. Through this, we begin to co-create the

just and inclusive future her writing so powerfully envisions.

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