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There were multiple reasons a man could be subjected to the practice of "sitting on a man". If a man was found mistreating his wife, allowing his cows to eat the women's crops, breaking the rules of the market, or causing marital disputes, women would collectively consult with the mikiri (a forum which gave women the opportunity to gather for political, kinship, and market regulation issues) and if it gave support to the woman making the grievance, and they would employ the practice.<ref name="CJAS">{{cite journal|date=1972|title="Sitting on a Man": Colonialism and the Lost Political Institutions of Igbo Women|url=http://www.artsrn.ualberta.ca/amcdouga/Hist247/winter%202010/additional%20rdgs/sitting_on_man.pdf|journal=Canadian Journal of African Studies|volume=6|issue=2|pages=165–181|last1=Van Allen|first1=Judith}}</ref> Women would wear ferns on their heads and don loincloths. They would paint their faces with charcoal and carry sticks wreathed with palm fronds.<ref>{{cite book|last1=French|first1=Marilyn|title=From Eve to Dawn: Revolutions and the struggles for justice in the 20th century|date=2008|publisher=Feminist Press at CUNY|location=New York|isbn=978-1-55861-628-8|page=287|url=https://books.google.com/books?id=Hyr9pwbqeqoC&lpg=PA287&dq=%22sitting%20on%20a%20man%22&pg=PA287#v=onepage&q&f=false}}</ref> Such a display of solidarity among women reinforced their influential role in society, offered access to autonomy throughout pre-colonial times, and lent itself as an effective measure to enact change.<ref name=":0">{{Cite book|title="Sitting On A Man":Colonialism and the Lost Political Institutions of Igbo Women|last=Judith|first=Allen|publisher=Canadian Association of African Studies|year=|isbn=|location=|pages=171|quote=|via=}}</ref>
 
 
'''Women in Politics'''
 
Igbo women had a very strong presence in the traditional political world. The Igbo people did not have stipulations on who could speak up and who could not. Any adult that had something valuable to say in a conversation, had the right to do so. Women were given rights by their achievement, it was not about their husbands accomplishments but solely about what they brought to the table. Although, they were not able to speak on all subjects of matter, they could speak on things that considered them and other women. This was a rare circumstance, but still accepted in their society by invitation.<ref>{{Cite book|title="Sitting On A Man":Colonialism and the Lost Political Institutions of Igbo Women|last=Judith|first=Allen|publisher=Canadian Association of African Studies|year=|isbn=|location=|pages=171|quote=|via=}}</ref>
Women were still seen as second to men, even though they had some power and influence to speak on things that concerned them. Due to the fact that the wealth was solely based off men and their status within their community women did not hold as much high status as men who had that political advantage over women. Most of the political standings were based off of the patriarchal part of the women’s families, so if there was no power within that part, they also did not have much power. After colonialism, women’s meetings were put into categories like “mikiri” and “mitiri”.
 
After colonialism, women’s meetings were put into categories like “Mikiri” and “Mitiri”. In "Mikiri" women were able to form all of their talents regarding politics among egalitarian people. Most of the times, they were discussing things they were interested in and could relate to with one another. Those things being: a farmer, mother, wife, trader, etc. and most times men did not agree with their views, but that did not stop them. The most important part of the "mikiri" meetings was the part about maintaining the most prominent act by women, which was trading. They established all of the logistics for trading, and if throughout this process the younger men could not be controlled surrounding their opinions, the women would rebut through strikes and boycotts which soon became know as "sitting on a man".<ref>{{Cite book|title="Sitting On A Man":Colonialism and the Lost Political Institutions of Igbo Women|last=Judith|first=Allen|publisher=Canadian Association of African Studies|year=|isbn=|location=|pages=171|quote=|via=}}</ref>
 
== Colonialism ==
Ermanimonet
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