Amon Ashaba Mwiine holds a PhD (Sociology) from Stellenbosch University, South Africa. His Ph.D. project explored the phenomenon of ‘male champions’ - men who speak to issues of gender apparently on behalf of women - in legislative processes. He is currently a lecturer in the School of Women and Gender Studies, Makerere University. H teaches on courses that include; Gender and Sexuality, Feminist Theory and Critical Studies of Men and Masculinities. His research interests are in ethnographic and narrative forms of qualitative research; gender and politics and masculinity studies. Dr Mwiine has extensive experience research and policy analysis in gender and politics, critical masculinities and Gender Auditing particularly of Government Ministries and United Nations Agencies. His recent publication is on Negotiating patriarchy? Exploring the ambiguities of the narratives on “male champions” of gender equality in Uganda Parliament. Agenda. 33(1):108–116.
Since independence, feminism, in Africa and Uganda in particular, has had different waves and critical agendas. Earlier literature shows how feminist discourses in Africa have been dominantly framed around challenging historical and patriarchal oppression against women. This is in part, attributed to women’s conspicuous absence in Uganda’s socioeconomic and political history. Notably, feminist debates at times proceeded as if men did not exist, and if they did, they are often constructed in homogenising ways as custodians and perpetrators of male domination against women. In her work, The will to change: Men, masculinities and love, bell hooks (2004: xii) critiques certain forms of feminism’s refusal to ‘know’ men in patriarchal societies and asks why “women who advocate feminist politics have had so little to say about men and masculinities”. Drawing on critical masculinities theory, feminist appropriations of Foucauldian discourse and narrative analysis I propose a historical analysis of how feminism has interfaced and engaged with notions of men and masculinities in post-colonial Uganda and the implications these dialogic interactions have for critical feminist theory and practice.