Arabic: al-Ḥayāt al-sarriyah li-zawjāt Bābā Sāghī (al-Ṭabʻah al-ūláed.). al-Shāriqah. 2022. ISBN 9789948468257. {{ cite book}}: CS1 maint: location missing publisher ( link) urn:lcp:secretlivesofbab00shon:epub:92eb4dee-1df3-4bc8-b194-0a4d50b3d1cc Extramarc Duke University Libraries Foldoutcount 0 Identifier secretlivesofbab00shon Identifier-ark ark:/13960/t1ng8s118 Invoice 1213 Isbn 9780061946370

It becomes clear that when Baba Segi doesn’t know something or feels out of control he responds by becoming aggressive or shutting down. He can’t bear anyone giving him advice or telling him what to do. They meet with the doctor and begin discussing their experience thus far with trying to conceive. Their infertility as a couple, if they are infertile, can be a result of a medical issue with her, him, or both of them. Yet, he automatically assumes that Bolanle is likely barren. T]o enjoy a human being means you should recognize the other person as a fellow individual whose worth as a human being is equal to yours and with whom you undoubtedly share basic values, ideas and sentiments. Thus, the main intent of the maxim is to point out the worth of a human being and the respect that ought to be given to her by virtue of her humanity. (pp. 25-26) Riess, H.D., 2017, 'The science of empathy', Journal of Patient Experience 4(2), 74-77. https://doi.org/10.1177/2374373517699267[ Links]Something pretty interesting here which also exists in the real world is that often any fertility issues are assumed to be on the part of the female. Men and women contribute to conceiving a child but an outsized proportion of responsibility for reproduction and raising children falls to women. Sure, Baba Segi already has children so one would assume that he is fertile. But biologically speaking he’s now a middle-aged man and it’s been a while since one of his wives has been pregnant. It’s natural for people’s bodies to change over time. Yet, he’s caught off guard at the idea that he would also need to be part of the assessment of their fertility as a couple. Tope on the other hand is hungry to learn. It’s not a matter of having aspirations for a Ph.D. or some other big dream. She’d just like to learn at least the basics so that she can understand her kids’ schoolwork. But her lessons with Bolanle are cut short by the other wives dissuading her from interacting with the new wife. From the definition above, Masenya opts for bosadi as opposed to mosadi for her gender framework. She points out that mosadi ' … can, depending on the context, be used in a derogatory sense' (2011:81). In the same work (Masenya 2011), she argues that:

Henry Hitchings of the Evening Standard rated the show 4/5. In his review, he said, "This is an exuberantly entertaining show. Although the humour is often broad, there’s an unflinching seriousness in its depiction of violent abuse (and worse). Tellingly, too, it portrays a society that may notionally be overseen by men yet is actually run by women, and the line that lives in the memory is Iya Segi’s withering observation that “men are like yam — you cut them how you like”." [1] It was also rated 4/5 by Whats On Stage and Londonist. [4] [5] ANA Releases 2011 Literary Prizes Shortlist | NigerianOrientNews". 2012-04-26. Archived from the original on 2012-04-26 . Retrieved 2023-03-31. Five Nigerian novelists you should read | British Council". www.britishcouncil.org . Retrieved 30 May 2020. Karl Bath (1961:118) identifies man (humanity) as essentially comprising male and female. From his argument, we have no access to a common human nature, beyond male and female. Thus, there is no human being who is not 'necessarily and totally man and woman'. In other words, man never exists as such, but always as the human male or the human female. From Bath's point, I maintain that to be female and male is to be human in full and where respect of humanity ought to begin. This is in line with the bosadi hermeneutic, as it stands above as a method of humanity of women. Even in the context of those women who chose not to get married or to voluntarily not have children for many reasons, their bosadi has dignity as full human beings and that is not forfeitable and indestructible. This describes women as having equal dignity, being of equal worth and value (see Dreyer 2007a:1513; cf. Sonko 1994:397-411). When we define women as true and complete humans on the basis of fertility, we affect the quality of their humanness that supersedes their fertility.I go like if dem shoot Baba Segi Netflix series for Ibadan' ". BBC News Pidgin . Retrieved 2023-03-31.

The main characters, the four wives, the husband and his driver all have their own chapters during which the reader discovers their individual stories, their reasons for ending up in Baba Segi's household and the secrets that they are all keeping from Bolanle and from the husband.For Baba Segi, his collection of wives and gaggle of children are a symbol of prosperity, success, and a validation of his manhood. All is well in this patriarchal home until Baba arrives with wife number four: a quiet, college-educated, young woman named Bolanle. Jealous and resentful of this interloper who is stealing their husband's attention, Baba Segi's three wives begin to plan her downfall. How dare she offer to teach them to read, they whisper. They vow to teach her a lesson instead. What they don't know is that Bolanle hides a terrible secret - a secret that unwittingly exposes the deception and lies upon Baba Segi's household rests. When Baba Segi is around the women aren’t any warmer towards Bolanle but at least try to hide their disdain. Unlike the women, Baba Segi is free to go and come as he pleases so he spends a good amount of the day out of the house. This means that Bolanle who doesn’t have children is alone much of the time and doesn’t have anyone within the home that she can talk to or spend time with. It’s a hostile environment but she doesn’t respond in kind to the other wives’ hostility. This further annoys the other wives as Bolanle’s naivete pushes her to be friendly and reach out to them which leads them to suspect that it’s just a clever plot against them. Titilola Atinuke Alexandrah Shoneyin was born in Ibadan, the capital of Oyo State, south-western Nigeria, in 1974. She is the youngest of six children and the only girl. Her parents, Chief Tinuoye Shoneyin and Mrs. Yetunde Shoneyin ( née Okupe), are Remo indigenes from Ogun State.

Orange prize for fiction 2011: the longlist - gallery". the Guardian. 2011-03-16. ISSN 0261-3077 . Retrieved 2023-03-31.Dyer, S.J. Abrahams, N., Mokena, N.E. & Van der Spuy, Z.M., 2004, 'You are a man because you have children: Experiences, reproductive health knowledge and treatment-seeking behaviour among men suffering from couple infertility in South Africa', Human Reproduction 19(4), 960-967. https://doi.org/10.1093/humrep/deh195[ Links] Baba Segi isn’t a bad husband on purpose I guess but rather because he’s clueless. He doesn’t treat his wives terribly but because of his ignorance, Baba Segi doesn’t really know how to make them happy and content. Part of the issue is that his wives tend to lie to him instead of having honest conversations about his shortcomings. Baba Segi is a man in his 40s lamenting over the fact that after two years of marriage his newest and youngest wife, Bolanle, is still not pregnant. By the time they married he already had three wives and seven children. Yet he is insecure about his marriage to Bolanle because unlike himself and his other wives she has graduated from a university. When Baba Segi began showing an interest in Bolanle his friends warned that he was taking a chance with her. They planted fear in him that she is a beautiful young woman who is only interested in using him for his money and she would eventually leave him for a younger man.