The purpose of the African Women in Cinema Blog is to provide a space to discuss diverse topics relating to African women in cinema--filmmakers, actors, producers, and all film professionals. The blog is a public forum of the Centre for the Study and Research of African Women in Cinema.

Le Blog sur les femmes africaines dans le cinéma est un espace pour l'échange d'informations concernant les réalisatrices, comédiennes, productrices, critiques et toutes professionnelles dans ce domaine. Ceci sert de forum public du Centre pour l'étude et la recherche des femmes africaines dans le cinémas.

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10 May 2026

African Women in Cinema Blog celebrates Mother's Day: Stories of Mothers


African Women in Cinema Blog celebrates Mother's Day 
African Women, Cinema and Stories of Mothers

Annette Mbaye d’Erneville, Mère-bi: the mother of all--a title which she carries with great aplomb. In addition to mothering her own children--after her divorce, doing so alone--she has mentored scores of Senegalese and African feminists and nurtured a generation of Senegalese film spectators who have taken on the role of cultural producer in the forging of a Senegalese cinema culture.

Sarah Maldoror: "I am one of those modern women who try to combine work and family life, and just like it is for all the others, it's a problem for me. Children need a home and a mother. That's why I try to prepare and edit my films in Paris during the long summer vacation when the children are free and can come along." *

In a tribute to her mother Sarah Maldoror, Henda Ducados had this to say: …It is also important to talk about Sarah as a woman, and talk about this great love story that she had with our father which led to the two projects, Sambizanga and Monangambee… her view about feminism, about being a single mother, female head of household, taking care of two daughters and making sure that the collectivity was very important. Not looking at the individual but at the collective…She always consider my sister and I as individuals. It was tough to deal with that as a child, but as an adult I appreciate that even more. Here we are, I am asked to talk about our mother… Our childhood was never easy but it was fun and unpredictable…People coming in and out of the house all of the time, good hearted strangers babysitting us while Sarah traveled the world. Later on during my history class at the university, I was astonished by the fact that most of the historical figures of the sixties stayed with us in our kitchen and ate with us. There were very few rules that I could remember, but one was to leave regrets/adversity at the door. So thank you Sarah for being so courageous, and passing this on to us, as you gave us the strength to face my fears and venture out and have an impact in this world…

Aïcha Macky begins and ends her film Fruitless Tree in dialogue with her mother: "Dearest Mama, while giving life, you lost yours.” She laments her own circumstance, “whereas I’m dying a slow death by not being able to give life." Nonetheless, she tells her mother that her steps are guided by her spirit. 

 There she was in the street coming towards me, weighed down with suitcases. And there, I said to myself: but who is she really, my mother? How did this woman build a life for herself between France and Senegal? And what is her story? Extract from La vie de ma mère by Maïram Guissé  


*(Interview with Elin Clason, cited in Women and Film No 5-6 1974). 

03 May 2026

The African Women in Cinema Blog celebrates World Press Freedom Day : African Women Journalists' Critical Engagement with African Cinemas

The African Women in Cinema Blog celebrates World Press Freedom Day
African Women Journalists' Critical Engagement with African Cinemas

Image: Adapted from pooster of Mère-bi, a film by Ousmane William Mbaye

Declaration by UNESCO: 3 May acts as a reminder to governments of the need to respect their commitment to press freedom and is also a day of reflection among media professionals about issues of press freedom and professional ethics. Just as importantly, World Press Freedom Day is a day of support for media which are targets for the restraint, or abolition, of press freedom. It is also a day of remembrance for those journalists who lost their lives in the pursuit of a story.

Senegalese Anne Mbaye d’Erneville studied journalism in Paris in the 1950s, returning to her country at the eve of independence to found a variety of cultural bodies among which include a cinema culture that has laid the foundation for contemporary cultural infrastructures. Her influences in cinema culture have spanned radio, print and television journalism and beyond. The emergence of the Dakar-based French-language women’s magazine, Awa, initially launched by Annette Mbaye d’Erneville in 1957 under the name Femmes de Soleil is an example of the early engagement of African women at the intersection of gender and culture. The first written works regarding African women in film were journalistic in nature, with photographs and short profiles of women television presenters and the first African actresses of the nascent African cinema. These reports published in 1966 and 1972 were included in the Senegal-based French-language women’s magazine Awa, la revue de la femme noire (1964-1973).

Moreover, Annette Mbaye d’Erneville was the director of RECIDAK, Rencontres cinématographiques de Dakar for many years. An annual film festival that she initiated in 1990 and with which she continues to have close ties. The 1996 edition of RECIDAK, Femmes et Cinéma (Women and Cinema) paid homage to African women. She was also a founding member of the Association Sénégalaise des Critiques de Cinéma (ASSECCI) created by filmmaker and critic Paulin Soumanou Vieyra and journalist Djib Diedhiou. Also one of the founders of the women’s movement in Senegal, Annette Mbaye d’Erneville’s pioneering feminist voice reverberates within diverse cultural milieux, notable cinema, where she has been a seminal figure in the development of the Senegalese public as cultural readers.

Cameroonian Thérèse Sita Bella (1933-2006), who held many functions as a journalist, is most widely known for Tam Tam à Paris, a 30-minute film that she directed in 1963; documenting the National Dance Company of Cameroon during its tour in the French capital. After the production of the film, while in France, Thérèse Sita Bella continued her work as journalist during which she participated in the creation of several African-focused cultural initiatives. She returned to Cameroon in 1967, working in various culture and cinema related positions.

Amina le magazine de la femme africaine et antillaise, also a French-language magazine, created in 1972, initially based in Dakar and later in Paris in 1975, has an early and present history of featuring profiles and interviews of filmmakers, actors, producers, stakeholders and other professionals in cinema. In its pages, Guinean editor-in-chief Assiatou Bah Diallo has played an important role in the promotion of women of the moving image.

Algerian Horria Saïhi is perhaps best known for her indefatigable work as journalist, reporter, and filmmaker against government censorship and religious fundamentalism. She was a 1995 laureate of the "Courage Award" presented by the International Women's Media Foundation.

Jihan El-Tahri worked for sometime as a journalist for many prominent news agencies but gradually found her interest in documentary filmmaking as a means to explore her subject more deeply. She had this to say about her move towards the documentary:
"I realized that as journalist we do not have the time to look into what is actually happening. We have deadlines everyday so you just skim the surface constantly and you don’t get to the bottom of what this is all about. And that is why I chose documentary.  Because documentary was about taking the time to look into a topic that is close to your heart and really looking at it in an angle that you choose. And doing the research and taking the time and formulating it in a way that is your own expression. Where as a journalist, there are so many constraints in terms of space, the number of words, when your editor wants it, who’s going to edit it back there. So this was not what I was looking for. What I was looking for was a mode of expression and that I obviously didn’t find in journalism."
 
Mauritanian journalist and director, Mariem mint Beyrouk, considered a pioneer in the field of visual media in her country, received her training in France, Tunisia and Syria after which she joined the newly-created Mauritanian television (TVM) in 1982. She founded the Association of Mauritanian Women of the Image in 2009, which brings together women in technical and artistic fields in the visual media. Several initiatives have been dedicated to showcasing women’s works, such as “Femmes et Cinéma en Mauritanie” (Women and Cinema in Mauritania) an event held in Nouakchott in 2011, highlighting films that focus on politics, the environment and social development. One of the main objectives of the Association is to raise women’s consciousness through the visual media, about health issues, women in general, mother-infant health, the excision of girls, marriage of adolescent girls, among other issues. In 2021 she was named Mauritania coordinator by the Caucus of Pan African Journalists. 

Already established as a journalist at the Parisen, in 2014 Maïram Guissé co-directed the documentary L’amour en cité, produced by Upian and broadcast on France 4. That was the turning point: she discovers a universe where she can tell stories in another way. In 2019,  she enrolled at Ateliers Varan with a focus on documentary filmmaking. She directed Quartiers d’été, which she then adapts for a podcasts series for Binge Audio. In 2022 she directed La vie de ma mère.

Throughout the continent and the diaspora, a cohort of women are actively engaged in film journalism following the footsteps of the trailblazing women who have come before them. The African Women in Cinema  Blog has featured several of these journalist activists: 


Hortense Assaga created the magazine Cité Black Paris, hosts several cultural programs and regularly reports on cultural events for Africa 24 and Canal+ Afrique. Togolese film critic Sitou Ayité wears multiple hats as producer, scriptwriter and director. Amina Barakat from Morocco, navigates the local film culture scene as well as throughout the continent. Franco-Burkinabé Claire Diao traverses an array of transmedia networks: podcasts, audio-visual programming, itinerant film curation, and diverse print media. Cameroonian journalist Stéphanie Dongmo, blogger, president of the Cameroon chapter of CNA, Cinema Numerique Ambulant, the extensive network of mobile cinema in Africa and Europe, is also a novelist. Falila Gbadamassi, journalist, film critic and social media editor, informs and wants to be informed about Africa in particular. From Nollywood to Bollywood via Hollywood, she is both a film enthusiast and critic. She writes for Africiné Magazine (Dakar), among other media. France-based independent journalist Amanda Kabuiku collaborates with several publications. Belgo-Congolese Djia Mambu keeps a visible presence at the important network of African film festivals, Cannes and beyond. Similarly, Belgium-based filmmaker and journalist Wendy Bashi is a host of the programme Reflets Sud on TV5 Monde. Cameroonian journalist and film critic Pélagie Ng'onana is an editor at the Dakar-based Africiné Magazine and collaborates with the Yaoundé-based cultural revue Mosaïques. Originally working as journalist, Nadège Batou wanted to expand her audience beyond the community-based media, hence, acquiring the necessary training as director and producer. She is founder and director of the Festival des 7 Quartiers in Brazzaville. Similarly journalist-filmmaker Annette Kouamba Matondo of Congo-Brazzaville, is also an avid blogger, using social media to showcase local social activities and women’s initiatives. Domoina Ratsara from Madagascar is president of the Association des Critiques Cinématographiques de Madagascar (ACCM) which she co-founded in December 2018Senegalese Fatou Kiné Sene is general secretary of the Senegalese Film Critics Association. The goal of Senegalese Fatou Warkha, creator of the online television channel Warkha TV is to change attitudes and laws, giving a face and voice to everyone who has been forgotten by the authorities.

Report by Beti Ellerson
 
Following are articles published on the African Women in Cinema Blog by this growing cohort of journalists. (The post will be updated to include additional names and links).




 
 
Maïram Guissé
 
 
 

Claire Diao
https://africanwomenincinema.blogspot.com/2017/05/claire-diao-double-vague-le-nouveau.html
http://africanwomenincinema.blogspot.fr/2016/04/claire-angele-nadia-pocas-rama-inen.html
http://africanwomenincinema.blogspot.fr/2016/03/claire-diao-interview-bypar-stefania.html
https://africanwomenincinema.blogspot.com/2014/09/examining-past-to-envision-future.html
http://africanwomenincinema.blogspot.com/2014/10/a-gang-of-what-bande-de-quoi-bypar.html

Stéphanie Dongmo
https://africanwomenincinema.blogspot.com/2014/09/nadine-otsobogo-public-is-shy-about.html
https://africanwomenincinema.blogspot.com/2014/09/examining-past-to-envision-future.html
https://africanwomenincinema.blogspot.com/2012/12/the-cinema-of-women-from-francophone.html
http://africanwomenincinema.blogspot.com/2012/12/brigitte-rollet-african-women_20.html

Falila Gbadamassi
https://africanwomenincinema.blogspot.com/2019/05/mati-diops-atlantique-in-foam-of.html
https://africanwomenincinema.blogspot.com/2019/05/cannes-2019-maimouna-ndiaye-member-of.html
https://africanwomenincinema.blogspot.com/2019/05/papicha-mounia-meddour-in-resistance.html
https://africanwomenincinema.blogspot.com/2019/05/mati-diop-it-was-very-important-for-me.html
https://africanwomenincinema.blogspot.com/2018/05/cannes-2018-sofia-byde-meryem-benmbarek.html
https://africanwomenincinema.blogspot.com/2018/05/rafiki-to-our-forbidden-love-nos-amours.html

Amanda Kabuiku
https://africanwomenincinema.blogspot.com/2014/05/gang-of-chicks-bande-de-meufs-analyse.html

Djia Mambu
https://africanwomenincinema.blogspot.com/2019/05/djia-mambu-journalist-and-film-critic.html
https://africanwomenincinema.blogspot.com/2016/08/djia-mambu-black-pourquoi-mavela-et-pas.html
https://africanwomenincinema.blogspot.com/2016/04/djia-mambu-alices-diops-towards.html
https://africanwomenincinema.blogspot.com/2016/02/djia-mambu-africine-meanwhile-theyre.html
https://africanwomenincinema.blogspot.com/2015/10/djia-mambu-best-actress-award-for-much.html
https://africanwomenincinema.blogspot.com/2015/01/and-what-film-editor-she-is-interview.html
https://africanwomenincinema.blogspot.com/2015/01/interview-with-actress-prudence-maidou_29.html
https://africanwomenincinema.blogspot.com/2014/10/remembering-khady-sylla-djia-mambu.html
https://africanwomenincinema.blogspot.com/2014/04/femmes-de-cinema-cinema-de-femmes-women.html
 
 
Domoina Ratsara
 

01 May 2026

The African Women in Cinema Blog celebrates International Workers’ Day: African Women's Films of Women and Work


The African Women in Cinema Blog
celebrates International Workers’ Day 
African Women's Films of Women and Work 
 
Safi Faye's Fad,jal : "Fad signifies “Arrive” and Jal means “Work”. “Work” because when you arrive at this farming village called Fadial, you must work. When you work, you’re happy, and if you don’t work, people will mock you". 
 
A selection of articles from the African Women in Cinema Blog features interviews, film synopses and descriptions, analyses and discussions regarding women's work and labor as well as explorations regarding relationships with co-workers, employers and clients. The films explore strategies for empowerment, for organizing and solidarity, as well as highlight women's experiences in non-traditional jobs, as exploited laborers and as migrant workers.

Rosine Mbakam : Chez jolie coiffure
https://africanwomenincinema.blogspot.com/2020/02/festival-films-femmes-afrique-2020_24.html

Safi Faye : Fad,jal
https://africanwomenincinema.blogspot.com/2018/05/safi-fayes-fadjal-cannes-classics-2018.html

Safi Faye : Selbe, one among many | Selbe et tant d'autres
http://africanwomenincinema.blogspot.com/2018/05/safi-faye-selbe-one-among-many-selbe-et.html
 
 
Bibata est partie… (Bibata is gone) by/de Nana Hadiza Akawala (Niger)
https://africanwomenincinema.blogspot.com/2019/02/fespaco-2019-bibata-est-partie-bibata.html

Labouring Women by Tsitsi Dangarembga (Institute of Creative Arts for Progress in Africa)
https://africanwomenincinema.blogspot.com/2013/08/labouring-women-by-tsitsi-dangarembga.html

Aïssata Ouarma: The Silence of Others
https://africanwomenincinema.blogspot.com/2012/10/aissata-ouarma-silence-of-others.html

Theresa Traore Dahlberg and the Taxi Sister
https://africanwomenincinema.blogspot.com/2011/06/theresa-traore-dahlberg-and-taxi-sister.html

Rahel Zegeye: The Experiences of an Ethiopian Migrant Worker and Filmmaker in Lebanon
https://africanwomenincinema.blogspot.com/2011/09/rahel-zegeye-experiences-of-ethiopian.html

30 April 2026

The African Women in Cinema Blog celebrates International Jazz Day with Betty Jazz by Armande Lo

The African Women in Cinema Blog celebrates
International Jazz Day
with Betty Jazz by Armande Lo

Synopsis

Mame Betty Diagne est passionnée de musique mais son extrême timidité l’empêche de vivre de sa passion. Sa vie va changer lorsqu’elle voit affiché à l’entrée d’un bar « urgent recherche chanteuse de jazz ».

Mame Betty Diagne is passionate about music but being extremely timid prevents her from living her passion. Her life will change when she sees an urgent search for a jazz singer posted at the entrance of a bar.

Biographie | Biography

Armande Lo, née à Dakar, a grandi à la sicap Baobab ; depuis sa naissance elle est passionnée de musique, d’art et de cinéma. Elle a eu l’opportunité de réaliser son rêve grâce à la formation cinématographique Kino Teranga. A l’issu de cette formation, 5 courts-métrages devaient être sélectionnés et tournés en 3 jours. Cette formation a ainsi donné naissance en mars 2018 à  Betty Jazz un court-métrage fiction de 9mn22s dont Armande LO est l’auteur et la réalisatrice.

Armande Lo was born in Dakar, grew up in the Baobab Sicap neighborhood and has always been passionate about music art and cinema. She had the opportunity to realize her dream by pursuing film training at Kino Teranga, after which she directed the short film Betty Jazz in 2018.

22 April 2026

22 – 04 : International Mother Earth Day | Journée internationale de la Terre nourricière

THE AFRICAN WOMEN IN CINEMA BLOG CELEBRATES | CELEBRE
International Mother Earth Day
Journée internationale de la Terre nourricière

my metaphor about "Pumzi" is life and sacrifice and that we ourselves have to mother mother nature
 
ma métaphore sur "Pumzi" est la vie et le sacrifice et que nous devons nous-mêmes nourrir la terre nourricière
 
--Wanuri Kahiu
 

Selected African Women in Cinema posts related to the environment:


#technology
https://africanwomenincinema.blogspot.com/2023/01/kantarama-gahigiri-terra-mater.html
#resistance
https://africanwomenincinema.blogspot.com/2022/10/afridocsanytime-women-hold-up-sky-film.html
#Environmental #Awareness
https://africanwomenincinema.blogspot.com/2022/02/yamina-benguigui-dernier-poumon-ffa.html
#climate #water
https://africanwomenincinema.blogspot.com/2021/07/cannes-2021-aissa-maiga-marcher-sur.html
#pollution
https://africanwomenincinema.blogspot.com/2014/04/julie-djikey-performance-ozonisation.html

20 April 2026

Journeys of identity in the works of Sarah Bouyain


Journeys of identity in the works of Sarah Bouyain

 

The article draws from several of my published works-- Beti Ellerson.

 

Image : sarahbouyain.fr 

 

Reflections of the works of Sarah Bouyain—the documentary, Les Enfants du blanc (Children of the White Man, 2000), the short novel Métisse façon, and the fiction feature, The Place in Between(2010) present a glimpse at Sarah Bouyain’s journeys of identity during which she teases out the personal and historical experiences of her bi-racial, bi-cultural and social identities.

 

Les Enfants du Blanc, a very moving film about Jeanne Bouyain, the paternal grandmother of Sarah Bouyain, also gives us an indication of the drama of her paternal great-grandmother. It is from the discoveries during her research that motivates her to "reflect on her own bi-raciality and her need to recognize and accept her roots." Here lies Sara Bouyain’s desire to trace her identity through her elders by giving a historical account of the practice of "colonial marriage" and the harsh consequences for the people born of those alliances—an important part of her family history. Her approach at the intersection of history and family research is very prominent in her work. Moreover, the interconnection of colonial desire and post-colonial identities and the resulting creation of a mixed-race class is an underlying subtext in the film. The colonizer-colonized relationship based on sexual power is the basis of the colonial forced concubinage and thus in many cases the birth of a mixed race which was the creation of a sector of the population that is neither black nor white.

 

This metissage identity is very present in the work of Sarah Bouyain: two cultures, two races, two languages, their historical construction and their contemporary lived experience, at the same time political and personal. One also observes a historical background of identities born of colonial practices as well as contemporary identities informed by the relationships that continue to exist between Europe and Africa: Métisse façon as a continuation of the comprehensive research in Les Enfants du blanc—the return to the source—and which is more closely tied to the film The Place in Between. The mixed-race protagonist Rachel in Métisse façon becomes Amy in The Place in Between. And rather than seeking her African father as in the former work, the protagonist goes to Africa in search of her mother, who is African in the latter, while the theme of “in-between-ness” remains the common thread.

 

The title of the original French version Notre Étrangère, “our foreigner”, has a very different meaning than the English title A Place in Between. Nevertheless, the two titles reflect the parallel stories that command the film. Amy and her mother Miriam are both "in a place between two" in the respective countries where they are located, and at the same time, both are foreign in these places. But why "our" foreigner, which was the nickname that her African family called her? In Africa at the same time different, Amy belongs to the family, to Africa. The presence of language—spoken and silent—undergirds the film. In Burkina Faso, Amy has to rely on the French translation by the adopted daughter Kadiatou into Dioula to "talk" with her aunt, while in France, Miriam teaches Dioula to a French businesswoman. Amy and Miriam seem isolated from the culture in which they are located. Similarly in Métisse Façon, language is a point of frustration. We recall in Les Enfants du blanc, while narrating the film Sarah Bouyain talks about her great grandmother who did not want to speak French. When Kadiatou is present and translates the Dioula-French dialogue between Aunt Acita and Amy,  subtitles are provided. However when they are alone and Tante Acita speaks to Amy in Dioula, the viewer who does not understand the language must comprehend by reading the gestures. Is it to show the point of view of Amy, who does not speak the language?

 

The presence of Amy's late father is virtually nonexistent. And besides, there is a great silence around Miriam in the family since Amy’s arrival in France to live with her father, up until his death a year earlier. However, the place of women is dominant. Amy, her mother Miriam, Mary, the wife of the father of Amy, Aunt Acita, Kadiatou, her adopted daughter, Esther, the business woman, and Miriam's roommate. Yet the intertwining web between these women is very fragile. In the end, the complex links between them seem to unravel, to collapse.

 

Sarah Bouyain’s research, and the theme of the loss of mother and child are omnipresent in her work. Amy reclaimed by her white father and brought to France at eight years old, is raised by him and his wife—to the chagrin of Mariam, and Acita her sister who raised her during her childhood in Burkina Faso. Soon after Amy’s departure, Mariam disappears. Kadiatou who loses her mother, is rejected by her father because his new wife does not want her in the family. Kadiatou who also became a companion for Acita after the death of her husband, replaces the "daughter" that she lost with the departure of Amy. Upon Amy’s return, it is as if Kadiatou again lost a mother. And Mary, the step-mother of Amy, who a year earlier had lost her husband, has to accept the departure of his daughter who after his death had the desire to find her mother. Mariam, lost and alone, who left Burkina Faso for France a long time ago, teaches Dioula to a white French woman whose reason for her interest in the language is only revealed when the announcement that the process of adoption of little Joseph, of Burkina Faso is finalized. Mariam senses a betrayal despite Marie’s effort to convince her that she is not stealing him from his mother. Mariam has only one desire: "to take from your mouth all the words that I taught you." A story of mothers and daughters wrought with anxiety...the journey continues.



 


10 April 2026

Festival Films Femmes Afrique 2026

 


Festival Films Femmes Afrique 2026

This year´s theme: Women on the Front Lines 

 Follow the Festival activities Live on the Facebook Page

06 April 2026

International Day of Sport for Development and Peace : African Women Make Sports Movies


African Women Make Sports Movies
The African Women in Cinema Blog celebrates the 2026 International Day of Sport for Development and Peace which spotlights the theme “Sport: Building Bridges, Breaking Barriers,” underscoring sport’s unique capacity to foster connection, inclusion, and peace in an increasingly fragmented world.

The empowering experience of sports in the lives of African girls and women has been the focus of a number of films by African women in the past decade.

Representations of African girls and women athletes may also serve as a means to educate the public about the accomplishments of girls and women in sports that are generally male-dominated, such as weight-lifting and boxing.

A selection of relevant links from the African Women in Cinema Blog highlighting African women's storytelling through sports:

Boxing. Iman Djionne: La Boxeuse | Boxing Girl
https://africanwomenincinema.blogspot.com/2020/02/festival-films-femmes-afrique-2020_17.html
 
Weightlifting. Mayye Zayed: Ash Ya Captain | Lift Like a Girl
https://africanwomenincinema.blogspot.com/2020/08/mayye-zayed-ash-ya-captain-lift-like.html
 

31 March 2026

Women's History Month at the African Women in Cinema Blog : Visualizing Herstories: Towards an Introduction to African Women Cinema Studies

Women's History Month
at the African Women in Cinema Blog
 
Visualizing Herstories: Towards an Introduction to African Women Cinema Studies
Beti Ellerson ©2004

Since its publication in 2004, I have deepened, expanded and strengthened the arguments, ideas and concepts that were introduced. The Blog provides an invaluable resource to explore the ongoing developments relevant to the research and study of African women in cinema.

 
 
Introduction

As a general introduction to African Women Cinema Studies, the text examines African women's cinematic practices, African women as cultural readers within the cinema arena both in front of and behind the camera, and in front of the screen as critic and audience. The essay explores the following questions: In what ways do African women use "cinema"? What are their commonalities and differences? Is there an emergence of film criticism practices by African women indicative of African realities? How are African women going beyond dominant gazes (masculinist, white feminist, western) to visualize the specificities of Africa and its extended boundaries? What are African women's experiences in cinema?

The broad categories for examination are: the contextualization of African women's cinema within African filmmaking; women's voices and cinematic practices; women's stories, experiences and realities; theoretical and critical practices of interpretation; thematic approaches to African women's cinematic practices; women organizing and working together.

The essay provides the groundwork for readers from the diverse disciplines of African Studies, Women Studies, and Cinema Studies to appreciate the myriad aspects of African women in the cinema and their evolution in this domain. It explores the various political, social and cultural contexts of African women in the audio-visual media, examines current discourse on gender and cinema and its role in cultural policy development, and analyzes the various networks that contribute to women's expanding roles in the cinema.  In the process, the reader will be exposed to theoretical questions and criticism by African women that probe the issues of identity, subjectivity, the body, and positioning; and critical perspectives that consider how African women's contributions in the cinema through pedagogy for mass communication and consciousness-raising are directly related to African development. Likewise, the essay looks at African women's cinemas as an "alternative discourse", as another way of experiencing cinema outside western and masculinist hegemony. One of its goals is to contribute to the ongoing dialogue in the areas of Women Studies and World Cinema.

Read Visualizing Herstories: Towards an Introduction to African Women Cinema Studies in its entirety at the Centre for the Study and Research of African Women in Cinema:

27 March 2026

Women's History Month at the African Women in Cinema Blog - African Women in Cinema: Stories of Home

 

Women's History Month at the African Women in Cinema Blog 
African Women in Cinema: Stories of Home

 "I say home is where my mother is"--Akuol Garang de Mabior

The notion of home for many transnational African women of the screen is fluid or situational, an experience that is best described by James Baldwin, the renowned expatriate writer: “you take your home with you. You’d better. Otherwise you're homeless”. 

For Women’s History Month, the African Women in Cinema Blog presents a selection of articles exploring the notion of home.


Ghanaian-German Jacqueline Nsiah’s digital Sankofa storytelling experience and other diasporic journeys 



25 March 2026

Women's History Month at the African Women in Cinema Blog commemorates the International Day of Remembrance of the Victims of Slavery and the Transatlantic Slave Trade

Women's History Month at the African Women in Cinema Blog commemorates the International Day of Remembrance of the Victims of Slavery and the Transatlantic Slave Trade


The transatlantic trade in enslaved Africans was one of the gravest crimes in history. Millions of men, women and children were violently taken from their homes, denied their humanity, and forced to endure generations of exploitation. The racist ideologies that justified this crime became embedded in institutions and societies, shaping inequalities that continue today—The United Nations.

25 March 2026: UN passes resolution naming slave trade ‘gravest crime against humanity’

As we commemorate the International Day of Remembrance of the Victims of Slavery and the Transatlantic Slave Trade I return to an interview with Shirikiana Aina in 1997, she talked to me about her film Through the Door of No Return. A journey in her father's footsteps, as well as the journey of her ancestors and of present African diasporans.  She talks about her feelings as she tells a story through film, keeping a certain vision, a certain perspective, and at the same time as she undergoes a very deep, emotional journey. Through the Door of No Return was inspired by her experience with Sankofa, the acclaimed film directed by her husband, Haile Gerima, and of which she is the co-producer.

African Women in Cinema Collection
In this film, I go on a personal journey…I use my father's experience as sort of a bridge to get me there, as a child of Africa in the Diaspora looking for her roots or a re-connect. My father traveled to Africa when I was about seventeen and apparently was trying to move to Ghana.  Unfortunately, he contracted malaria.  It was fatal, and when he came back, he died. I was a budding adult, but we never had a chance to synthesize or pass on some of the things he gained by himself going on that journey. He was the child of a sharecropper.  He moved to the North and was involved in whatever industry was available to him.  And for him to make that leap to Africa in his lifetime was quite significant.  So, I used that as an opportunity for me to re-link to the continent.
…I wanted to go back at night the same way that we came.  I wanted to go back across the water the same way that we came.  I wanted to go back through that same door that you see in our other film, Sankofa. If you've seen that film, you've seen the dungeons and the slave forts on the coast of Ghana. In the so-called Elmina Castle, there is a very small door, so small that only one person could fit through it at a time.  You almost have to go sideways to get through this door and that is how we were exited out of that dungeon at night because the slave-traders figured that it would be the best way to sneak us out.  The surrounding residents know something is going on, they know about slavery of course, but just to keep it low key we were sent out at night.  We were sent down in these little boats and these boats would take us to the bigger ships.  By that time we had waited in these dungeons for months and months, we had watched many of our family members and other people die right next to us.  Food was almost non-existent, of course; the conditions were horrible: we were packed, no blankets.  We lived in these hellholes.  We were stored, actually, and the purpose of that storage was to wait until our numbers got high enough while waiting for the ships to come.  The ships would come once a year or however often and then they were filled up with two or three hundred of us packed even tighter.  So for me it was very significant to go back through that door because for me that was the point of departure, and it had to be the point of return, because it was the reason, it was the threshold…Those people who have not been paid tribute to, the bones of these millions and millions of people that carpet the bottom of the ocean are calling us back…
…Through the door, camera in hand, I followed the journey of my own father who went this similar process, and that helped me to make this link in finding other people's footprints, and symbolically I found his.  So that helped me to make a particular link and that was enough for me…When I was investigating all these connections it felt really interesting and symbolically important for me, his child, having taken up the profession of filmmaking, now to go back with my own camera to really pick up where he left off.  What I try to do in the film is to multiply his image with all the people I find going to Ghana who are basically doing the same thing, trying to reconnect, trying to sew back this terrible tear that history has caused between Africans in the Diaspora and Africans on the continent. The film goes on from this point to see to what extent we remember, because, as infantile as it really might be to think, "Do they remember us?" this is the horrible fact of history: it lasted four hundred years and there are concrete questions of economics, of rewriting history, that are confronting us now.  So how can we say, "Do they remember us?"  It feels like such an infantile question, but it really is at the root of a lot of our psyches, I think.
…The presence of pan-African work, the presence of people of the Diaspora in Ghana during the time of Kwame Nkrumah, for example, is what really just catapulted this whole project and I couldn't talk about W.E.B. Du Bois' influence in Ghana and the subsequent influence of independence on the continent, without talking about slavery. I just found that it was impossible. So the challenge that I faced with this camera and crew was to break down, sort of travel through this understanding. Du Bois asked to be buried at the foot of the castle, facing the ocean, the foot of a slave fort. He died in 1963, he was beyond his time; and that symbolism for the whole world is striking.  But I had to sort of do what he did.  He was at the foot of the castle, through the slave fort dungeons facing back, so he was making this human. And I had to do something similar—to look at how somebody like Kwame Nkrumah, a country boy who went to Europe to study, hooked up with George Padmore, studied Du Bois, studied Marcus Garvey, and then this group of people having the nerve to come back to Africa to liberate the whole damn place. To look at that I had to see how these men and women had the capacity to see themselves on equal planes.  Hadn't history divided them?  Hadn't history thrown them asunder?  Hadn't history said that now they were totally different kinds of human beings?  They were apparently able to cross that divide and I had to cross that divide myself. It was very important for me to do the same thing.


Through the Door of No Return (1997) by Shirikiana Aina

The above text was excerpted from an interview by Beti Ellerson published in Ecrans d’Afrique/African Screen (3rd Quarter, 1997 Nos. 21-22) under the title, “Do They Remember Us?”

24 March 2026

Women's History Month at the African Women in Cinema Blog: African women addressing mental health issues in Africa and throughout the African Diaspora

 
Women's History Month at the African Women in Cinema Blog
African women addressing mental health issues in Africa and throughout the African Diaspora 

A selection of articles on the African Women in Cinema Blog regarding African women addressing mental health issues in Africa and throughout the African Diaspora: 

#Alzheimers

Karima Saidi: Dans la maison | A Way Home

https://africanwomenincinema.blogspot.com/2021/04/artetv-karima-saidi-dans-la-maison-way.html


#anxiety

Aisha Jama: Neefso | Breathe

https://africanwomenincinema.blogspot.com/2020/08/recent-films-aisha-jama-neefso-breathe.html


#autism

Noelle Kenmoe: Deux avril

https://africanwomenincinema.blogspot.com/2021/01/raising-awareness-noelle-kenmoes-deux.html


#bipolar

Ledet Muleta: Chula

http://africanwomenincinema.blogspot.com/2016/07/producer-ledet-muleta-launches.html


#PTSD

Alice Diop: On Call

https://africanwomenincinema.blogspot.com/2016/04/alice-diop-la-permanence-on-call.html


#PTSD

Rumba Katedza: Asylum

http://africanwomenincinema.blogspot.com/2012/02/conversation-with-rumbi-katedza.html

 

#dementia #caregiving

Mmabatho Montsho: Desmond doesn't live here anymore

https://africanwomenincinema.blogspot.com/2022/02/mmabatho-montsho-desmonds-not-here.html


#postpartum #depression

Nora Awolowo: Baby Blues

https://africanwomenincinema.blogspot.com/2021/10/nora-awolowo-baby-blues.html


#schizophrenia

Yveline Nathalie Pontalier : Le marechalat du roi-Dieu | The Marshal of the God-king

https://africanwomenincinema.blogspot.com/2013/02/fespaco-2013-yveline-nathalie-pontalier.html


#mentalillness

Maïmouna Ndiaye: Le fou, le génie et le sage (The crazy, the genius, the sage)

https://africanwomenincinema.blogspot.com/2019/02/fespaco-2019-le-fou-le-genie-et-le-sage.html

 

Hawa Aliou Ndiaye : Kuma!

#rehabilitation

https://africanwomenincinema.blogspot.com/2020/02/festival-films-femmes-afrique-2020-hawa.html

 

Mai Mustafa Ekhou: It's not over yet

#storytelling

https://africanwomenincinema.blogspot.com/2020/05/recent-films-mai-mustafa-ekhou-its-not.html


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