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'''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 name="
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 on 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 on 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.<ref name="
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" /> 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|url=https://books.google.com/books?id=Hyr9pwbqeqoC&lpg=PA287&dq=%22sitting%20on%20a%20man%22&pg=PA287#v=onepage&q&f=false|title=From Eve to Dawn: Revolutions and the struggles for justice in the 20th century|last1=French|first1=Marilyn|date=2008|publisher=Feminist Press at CUNY|isbn=978-1-55861-628-8|location=New York|page=287}}</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="
== Colonial rule ==
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During pre-colonial times, Igbo women held significant social and political standings while still second to men, this allowed them to engage and influence the politics of their village in some shape or form. During colonial rule, however, the idea of excluding women from political settings and activities, despite resistance, grew among the Igbo people. The missionaries who had come to the region had begun to change the role of women in the Igbo society as their purpose was to train the women to be good Christian wives and mothers first and foremost. These Christian values also prohibited the use of Pagan rituals which included the ''Mikiri,'' taking away the one way in which Igbo women would traditionally engage in Politics and created a form of invisibility that denied them anyway to air their grievances. Politics were seen as a realm of men and any woman who could engage was seen as having the "brain of a man" which was very rare. Schooling became a huge part of Igbo life as well as necessary for a political career and unfortunately for most young girls they were often overlooked in favor of the boys in the family, and those that did go were not given the same education as their male counterparts. Instead of being taught anything that could further a career in politics, they were taught European domestic skills and the [[Bible]]. The missionaries were not against women in politics as many supported women's suffrage, but in Africa, the church was the biggest priority was creating Christian Families which did not prioritize women politicians at the time.
By altering the social institutions it negatively affected women's rights and status in society by de-legitimizing their means of influence. The criminalization of the Mikiri was not necessarily deliberate, as European officials and missionaries were unaware of the functions and implications of the practice as they were socialized with a restrictive ideology that had no place for women to engage in politics. Unfortunately, by disturbing women's means of balancing power, colonial rule detrimentally affected Igbo gender relations and societal structures. Women no longer had the ability to affect the way that trade was performed or even defend themselves against any form of abuse enacted from the men of their villages. This left many Igbo women in a vulnerable state of subservience and created a society where their traditional roles had become undone.<ref name="
==Notes==
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