The Academic Musing Diary: "Glocal"[1] Sisterhood and the Politics of Silence and Erasure.

March is Women’s History Month. As we wrap up the month after several activities, social media posts, and celebrations, I want to address the issue of sisterhood and solidarity. It is important to acknowledge the creators of the works we use and the necessity of moving away from silence and erasure. 

On Mar 27, 2025, the African Judges and Jurists Forum (AJJF) hosted an event to celebrate International Women’s Day under the theme “Accelerating Action: Women in the Legal Profession Navigating Challenges and Driving Change in Judicial Independence and Reparative Justice.” Among the panelists was Justice J. King, Court of Appeal Judge from Sierra Leone. As I listened to her discussion on women in the judiciary, I was excited to see how she had thoroughly read the IAWL reports on Women in Law and Leadership in Kenya, Nigeria, South Africa and Senegal. Not only was she referencing our data points and findings, but she also acknowledged the work of IAWL in advancing knowledge about African women in law while encouraging listeners to be part of the movement for justice and change. This act of recognition, acknowledgement, citing, referencing, and encouraging others to visit our website was an act of sisterhood solidarity. Genuine sisterhood does not remain silent or take others’ work as their own. She gave full credit where it was due.

Travelling back in time, in September 2024, I wrote an article titled “Victory for Women’s Rights in Ghana as Affirmative Action Law Is Passed – What Must Happen Next" for The Conversation, a highly regarded academic blog. When the blog was published, I was too busy managing other deadlines to circulate it immediately among my networks. I was pleasantly surprised when Professor Wunpini Fatimata Mohammed,  an Assistant Professor in the Department of Communications at Cornell University and a mentee, shared it on her LinkedIn profile and tagged me. My job was done; I had to repost it with my thoughts added.

Professor Wunpini Fatimata Mohammed’s selfless act took it to the next level. I recognized her actions, appreciated them, and thanked her. She did it of her own free will; she owed me nothing. Justice King and Professor Wunpini Mohammed’s selfless acts of sisterhood and radical feminist amplification are becoming rare. The silent nods—viewing without commenting or liking—on social media are akin to silencing and erasing one’s academic work. When the organic impressions on LinkedIn do not align with the number of views, likes, or comments, it may result in the silencing and erasure of one’s intellectual production and epistemic contributions.

This reflective piece is not a cry for attention—far from that. This reflection arises from recent observations and experiences I have personally had at the hands of “sisters.”  This reflection results from several academic and policy works that have been co-opted, rewritten and recast as “new” and emerging research without due regard, mention or reference to the original works.  Several scholars before me have addressed this issue, particularly in the context of Black women scholars whose works have been appropriated, repackaged, and presented as “original” ideas by others without any acknowledgment or reference to the original authors. This list is too extensive to cover in full. Such blatant academic appropriation results in academic silencing, epistemological homicide (epistemicide), erasure, and intellectual appropriation. 

It must stop. 

So, I speak up. 

I stand up. 

I stand in solidarity with other sisters who have spoken on this issue. We claim our space, our voices, our knowledge, our credit. These erasures and uncredited practices are not confined to mainstream academic or policy research and writing. Unfortunately, feminist solidarity, which relies on recognizing each other’s existence, lived realities, identities, and positionalities, is not free from these acts of silencing and erasure. 

I conclude this reflection on what led me to write this piece. It serves as a call to my fellow feminist sisters—local, global, and glocal. Let us not inflict epistemological violence on one another by silencing and erasing the contributions of other women. I cannot bear to see another article, policy paper, or blog written by a “feminist sister” who has told me directly how excellent my academic research or policy work from the Instititute for African Women in Law have been vital in helping them build a foundation for their intellectual endeavors, reflections, or consultancy research. Yet, upon reviewing their references, I find no citation of any of the works they claimed to have learned so much from. That is the sign of plagiarism, co-optation, silencing, and erasure. It must stop.

I know my intellectual voice; I can recognize and interpret it, no matter how differently it is expressed. I am aware of the data points I used. Unless you can demonstrate that you conducted the same fieldwork and communicated with the same individuals, you cannot convince me that your analysis is original, authentic, and free from the influence of other works. Academic appropriation amounts to epistemological violence—when we intentionally erase and silence the academic or policy contributions of others, we effectively undermine them epistemologically. I am happy to see that my work has impact and policy implications, that the leadership manual we have created is helpful for training, and that our data points in the gender scorecards are valuable for new research. All we ask is that you cite and reference the original owners. It is that simple.

As the saying goes, “there is nothing new under the sun."  As we write and develop novel ideas, we owe it to ourselves and to a glocal sisterly solidarity to engage in genuine, honest, and effective writing practices. Citing the works you’ve consulted does not diminish your worth as a human being or your abilities as an intellectual. Writing with truth and honesty is an act of academic freedom, a liberating practice, and a testament to global sisterly solidarity. Let us give credit where it is due.

Drying the ink

Here are a few strategies for building a genuinely glocal sisterly solidarity in policy and academic writing:

1. Cite and reference every scholar you consult during your writing process. It is always better to overcite than to undercite. Avoid legal and academic liability; lawyers know this best, so they use the Bluebook reference style. 

2. Be intentional and diligent in consulting and citing works by womanist and feminist scholars (Women Also Know Stuff).

3. Be intentional about reading, citing, and engaging with the work of Black and African women scholars (Women Writing Africa) and Cite African Feminists: Awino Okech.

4. Academic honesty and intellectual awareness are essential pillars of building global sisterly trust. When you find scholars who have written in this area before you, acknowledge their work, reference/cite them, and build on it.

5. Respect those who paved the way before you—they are pioneers, not competitors. They will secure their place in history with or without you. You stand to gain more when you engage with their work, build on it, and distinguish yourself as an authority in the field. 

6. We must all resist the erasure, silencing, appropriation, and repackaging of academia. Radical resistance to external and internal appropriation and plagiarism is real, and we should not remain silent while this happens.

7. When using any academic or policy research from the Institute for African Women in Law, cite, reference, and acknowledge our work and efforts.

Until next time...........

[1]  For a definition of glocal: https://www.dictionary.com/browse/glocal