The Rome Statute of the International Criminal Court (2002), under Article 7(3) provides that the definition of gender in the Rome Statute shall be taken to mean; the two sexes, male and female, within the context of the society.^[2] This provision has elicited many criticisms amongst experts, conservatives and liberals alike. These criticisms include the claim that the provision may cause a heteronormative interpretation of gender in international law. However, there are others who are of the school of thought that the provision cannot be considered narrow due to its acknowledgment of social norms and the presence of other safeguards in the Rome statute. In this paper, I will first provide the history of drafting of Article 7(3), and later on analyse the alleged binary nature of the same provision, and demonstrate that as much as these fears are valid, they are still quelled by the Rome Statute.

Excellence in legal advocacy and research was on full display as our students secured multiple top honors at the Wakili wa Watoto Moot Court Competition. Their remarkable performance, intellectual rigor, and mastery of legal argumentation further cement the School of Law’s standing among the best in Kenya and Africa.

Kabarak University continues to make its mark in the legal arena as our students achieved remarkable success at the 13th Edition of the All Kenya Moot Court Competition. Demonstrating legal acumen, research prowess, and exceptional oratory skills, our team delivered an outstanding performance, further solidifying Kabarak University's reputation as a hub for legal excellence.

For decades, the feminist movement has been a cornerstone in the fight for women’s rights, gender equality, and the dismantling of patriarchal systems.^[1]Feminism has challenged the notion that sex and gender should dictate one’s position in society, advocating for the eradication of gender-based violence and systemic discrimination.^[2] However, the emergence of the gender movement, which champions transgender and non-binary identities, has sparked a complex debate. While the gender movement seeks to expand inclusivity beyond the binary of male and female,non-binary individuals continue to face systemic challenges, including legal erasure, social discrimination, and lack of representation. Many struggle with internalized stigma and exclusion from  cisgender people. ^[3]

In African societies, the relationship between masculinity and feminism has long been contentious, especially due to the strict and definitive cultural gender roles.^[1]  A feminist is seen as a secularist woman who has an uttermost deep-seated hatred towards men and plans on staying single.^[2] As Chimamanda puts it: “[Y]ou hate men, you hate bras, you hate African culture, you think women should always be in charge, you don’t shave, you’re always angry, you don’t have a sense of humour, you don’t use deodorant”.^[3] Feminism, in the eyes of society, is often misunderstood as a movement that hates men and threatens masculinity.^[4] Meanwhile, the law plays a crucial role in either upholding or challenging these societal norms. This article explores whether an African man can be a feminist by examining perceptions of masculinity, legal reforms, and the evolving role of men in gender equality.

Various scholars agree that there is no one way of determining an individual’s gender.^[1] Leneck thinks that gender is a grammatical term referring to whether a word is masculine, feminine or neuter, and has nothing to do with whether an organism is male or female.^[2]