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Journal articles on the topic 'Africana Womanism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Makgato, Mary, Chaka Chaka, and Itani Mandende. "Theorizing an Africana Womanist’s Resistance to Patriarchy in Monyaise’s Bogosi Kupe." Journal of Black Studies 49, no. 4 (February 21, 2018): 330–48. http://dx.doi.org/10.1177/0021934718760194.

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This article examines the resistance of an African woman to patriarchy in the Setswana novel, Bogosi Kupe. To illustrate this resistance, it analyzes a woman protagonist, Matlhodi, in this Setswana novel. The article contends that Matlhodi employs self-defining and authentic stratagems to counteract both patriarchal hegemony, and familial, cultural, and ideological hegemony. Employing Africana womanism and Africana critical theory, it argues that Matlhodi deploys her body, her clandestine love affair, her pregnancy, and her husband’s death as weapons to resist the patriarchal ethos foisted on her by her family.

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2

Huff, Stephanie, Debbie Laliberte Rudman, Lilian Magalhães, and Erica Lawson. "‘Africana womanism’: Implications for transformative scholarship in occupational science." Journal of Occupational Science 25, no. 4 (August 9, 2018): 554–65. http://dx.doi.org/10.1080/14427591.2018.1493614.

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3

LaRese Hubbard. "Anna Julia Cooper and Africana Womanism: Some Early Conceptual Contributions." Black Women, Gender + Families 4, no. 2 (2010): 31. http://dx.doi.org/10.5406/blacwomegendfami.4.2.0031.

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4

Norwood, Carolette. "Perspective in Africana Feminism; Exploring Expressions of Black Feminism/Womanism in the African Diaspora." Sociology Compass 7, no. 3 (February 19, 2013): 225–36. http://dx.doi.org/10.1111/soc4.12025.

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5

Ndi Etondi, Vanessa. "Africana womanism et homosexualité dans Crépuscule du tourment 1 de Léonora Miano." Études littéraires africaines, no. 47 (2019): 117. http://dx.doi.org/10.7202/1064757ar.

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6

Barry, Fatoumata Binta, and Sue C. Grady. "Africana womanism as an extension of feminism in political ecology (of health) research." Geoforum 103 (July 2019): 182–86. http://dx.doi.org/10.1016/j.geoforum.2018.09.024.

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7

Makoni. "Labeling Female Genitalia in a Southern African Context: Linguistic Gendering of Embodiment, Africana Womanism, and the Politics of Reclamation." Feminist Studies 41, no. 1 (2015): 42. http://dx.doi.org/10.15767/feministstudies.41.1.42.

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8

Ratna Hasanthi, Dhavaleswarapu. "Womanism and Women in Alice Walker’s The Temple of My Familiar." Shanlax International Journal of English 7, no. 2 (March 17, 2019): 1–9. http://dx.doi.org/10.34293/english.v7i2.322.

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African-American women have been inappropriately and unduly, stereotyped in various contrasting images as slaves post-slavery, wet nurses, super women, domestic helpers, mammies, matriarchs, jezebels, hoochies, welfare recipients, and hot bodies which discloses their repression in the United States of America. They have been showcased by both black men and white women in different ways quite contrary to their being in America. Toni Morrison, Alice Walker, Gloria Naylor, Gayl Jones, Paule Marshall, Sonia Sanchez, Toni Cade Bambara, to name a few writers, have put forth the condition of black women through their works. They have shown the personality of many a black women hidden behind the veils of racism, sexism, classism and systemic oppression of different sorts. Walker coined the term Womanism in her 1984 collection of essays titled In Search of Our Mothers’ Gardens: Womanist Prose. Womanism advocates consensus for black women starting with gender and proceeding over to race, ethnicity and class, with a universal outlook. Womanism offers a positive self-definition of the black woman’s self within gendered, historical, geographical, ethnic, racial and cultural contexts too. Walker’s novel The Temple of My Familiar 1989 is a womanist treatise putting forth the importance of womanist consciousness and womanist spirit. The novel is a tribute to the strength, endurance and vitality of black womanhood. The novel revolves around three pairs of characters and their lives to showcase the lives of African Americans and coloured population in America. The three couples namely Suwelo and Fanny, Arveyda and Carlotta, Lissie and Hal showcased in the novel, belong to different age groups and different, mixed ethnicities. Through them, Walker depicts the lives of marginalized population in America, and the umpteen trials they face for being who they are. Furthermore, this paper showcases how Womanism as a theory can really enliven the life of the black community, especially black women when put into practice.

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Ezeifeka, Chinwe R. "Chinweizu and Woman’s Place: A Response to Anatomy of Female Power." African and Asian Studies 20, no. 1-2 (April 27, 2021): 179–99. http://dx.doi.org/10.1163/15692108-12341488.

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Abstract This article examines the reality or illusion of the perceived ‘paradises’ of ‘female power’, the purported façade of patriarchy and the claimed pervasiveness of matriarchy in Chinweizu’s Anatomy of Female Power. By deconstructing the extreme essentialist perspectives of AFP, and in line with womanism, the article interrogates the perceived covert matriarchal power sites of the masculinist creation and argues that they essentialize woman’s place in fixed biologically defined gender spaces, hence negating the concept of societal power as exercised rather than possessed. These placements, while trivializing woman’s role in the public sphere, obviously obfuscate the acknowledged dual-sex political system in some African and Nigerian settings. Responding from the generally African and specifically Igbo experience, the work offers an alternative womanist conceptualization, beyond matriarchy-patriarchy and other gender stereotypic binaries; a humanistic form of gender fluidity where the synergy of the two genders will engender complementarity, collaboration, compromise and cooperation.

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10

Makombe, Rodwell. "Images of woman and the search for happiness in Cynthia Jele's Happiness is a four letter word." Tydskrif vir Letterkunde 55, no. 1 (January 26, 2018): 110–21. http://dx.doi.org/10.17159/2309-9070/tvl.v.55i1.1552.

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Over the years, African ‘feminist’ scholars have expressed reservations about embracing feminism as an analytical framework for theorizing issues that affect African women. This is particularly because in many African societies, feminism has been perceived as a negative influence that seeks to tear the cultural fabric and value systems of African communities. Some scholars such as Clenora Hudson-Weems, Chikenje Ogunyemi, Tiamoyo Karenga and Chimbuko Tembo contend that feminism as developed by Western scholars is incapable of addressing context-specific concerns of African women. As a result, they developed womanism as an alternative framework for analysing the realities of women in African cultures. Womanism is premised on the view that African women need an Afrocentric theory that can adequately deal with their specific struggles. Drawing from ideas that have been developed by womanist scholars, this article critically interrogates the portrayal of women in Cynthia Jele’s Happiness is a four-letter word (2010), with particular focus on the choices that they make in love relationships, marriage and motherhood. My argument is that Jele’s text affirms the womanist view that African women exist within a specific cultural context that shapes their needs, aspirations and choices in a different way.

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11

Moore, Jeania Ree V. "African American Quilting and the Art of Being Human: Theological Aesthetics and Womanist Theological Anthropology." Anglican Theological Review 98, no. 3 (June 2016): 457–78. http://dx.doi.org/10.1177/000332861609800302.

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In her collection In Search of Our Mothers’ Gardens: Womanist Prose (1983), Alice Walker explores how African American women preserved and passed down a heritage of creativity and beauty in spite of brutality. I argue in this essay that African American quilting forms a revelatory subject for the womanist project taken up by theologians. As both symbol for and implementation of the creative practice Walker heralds, quilting unearths aesthetics as vital to being human. Theologically rendered, quilting unfolds theological aesthetics for and with womanist theological anthropology. Theologically engaging historical, literary, and personal narrative, I show how womanism and quilting enrich theological conceptions of aesthetics and personhood.

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12

Russell-Robinson, Joyce. "African Female Circumcision and the Missionary Mentality." Issue: A Journal of Opinion 25, no. 1 (1997): 54–57. http://dx.doi.org/10.1017/s0047160700502558.

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Alice Walker and former Democratic Congresswoman Pat Schroeder of Colorado have something in common. Both advocate the cessation of female circumcision in African countries, and both tout themselves as feminists, though Walker, borrowing from African American culture, prefers to be labeled as a womanist. What the elders had in mind when they described young African American women as “womanish,” or as “omanish,” the eclipsed form of that same word, was that such girls were too fast, or that they obtruded upon areas that were not their business. While Schroeder cannot properly be called a womanist (to do so would be to misapply the term), one can say that, similar to Alice Walker, Schroeder is putting herself into other people’s business, specifically the business of female circumcision in African communities.

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13

Dove, Nah. "African Womanism." Journal of Black Studies 28, no. 5 (May 1998): 515–39. http://dx.doi.org/10.1177/002193479802800501.

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14

Musanga, Terrence, and Theophilus Mukhuba. "Toward the Survival and Wholeness of the African American Community: A Womanist Reading of Alice Walker’s The Color Purple (1982)." Journal of Black Studies 50, no. 4 (March 15, 2019): 388–400. http://dx.doi.org/10.1177/0021934719835083.

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This article attempts a womanist reading of Alice Walker’s The Color Purple. Walker provides a gendered perspective of what it means to be “black,” “ugly,” “poor,” and a “woman” in America. This perspective is ignored in the majority of male-authored African American texts that privilege race and class issues. Being “black,” “poor,” “ugly,” and a “woman,” underscores the complexity of the African American woman’s experience as it condemns African American women into invisibility. However, Walker’s characters like Celie, Sofia, Shug, Mary Agnes, and Nettie fight for visibility and assist each other as African American women in their quest for freedom and independence in a capitalist, patriarchal, and racially polarized America. This article therefore maps out Celie’s evolution from being a submissive and uneducated “nobody” (invisible/voiceless) to a mature and independent “someone” (visibility/having a voice). Two important womanist concepts namely “family” and “sisterhood” inform this metamorphosis as Walker underscores her commitment to the survival and wholeness of African American people.

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15

Chikafa-Chipiro, Rosemary. "The representation of African womanhood in Sembene’s Moolaade: An Africana womanist reading." Journal of African Cinemas 9, no. 2 (December 1, 2017): 243–58. http://dx.doi.org/10.1386/jac.9.2-3.243_1.

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16

Kamau, Njoki. "From Kenya to North America: One Woman’s Journey." Issue: A Journal of Opinion 24, no. 2 (1996): 40–42. http://dx.doi.org/10.1017/s0047160700502376.

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It was during my early years in high school (in Kenya), that I was first exposed to the idea that far away in the Americas lived people who were black. I was greatly fascinated by this idea. Until then, history was just another mundane class that focused on Europeans colonizing Africa and large parts of the rest of the world. Because the syllabus did not include the stories of the real makers of African History—the Africans themselves—as a young African student I found the learning experience to be fairly alienating. Part of the materials covered in class included David Livingstone’s three missionary journeys. No effort was made to bring to the student’s awareness that the caravans of the so-called “slaves” that Livingstone stumbled on in the interior of Africa were Africans like ourselves.

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17

Aniagolu, Chichi. "The First African Womanist Workshop." Agenda, no. 37 (1998): 96. http://dx.doi.org/10.2307/4066183.

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18

Saidi, Umali, and Charles Pfukwa. "Editorial: Special Issue on Womanism & Culture." DANDE Journal of Social Sciences and Communication 2, no. 2 (2018): iv—v. http://dx.doi.org/10.15641/dande.v2i2.44.

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Articles in this Issue celebratewomanhood, aspects that characterize it and directs our attention to gendered discourses that seek to unearth the idea that women have always fought for their rights and actively participated in various ways in the sustainable development of African societies. Articles approach the concept of ‘Womanhood’ or ‘Womanism’ in its localized and broadest sense drawing on key cultural issues on which power struggles or otherwise emanate from. They point out areas of success showing what African societies can achieve through womanhood or other cultural dynamics. As womanhood seeks to maintain an inclusive culture in African societies, some aspects of sustainable development are addressed. Drawing much from the Zimbabwean realities and the region, these articles reveal, in a subtle way, efforts by women actively participating in discourses of nationhood as well as recommending in considerable ways how on one hand women make significant contributionsin national culture; on the other hand,aspects of healing and reconciliation are also subtlety addressed. The articles augment voices on gender discourses, culture and nation building, however, in a very unique way.

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19

Letlaka-Rennert, Kedibone, Peggy Luswazi, Janet E. Helms, and Maria Cecilia Zea. "Does the Womanist Identity Model Predict Aspects of Psychological Functioning in Black South African Women?" South African Journal of Psychology 27, no. 4 (December 1997): 236–43. http://dx.doi.org/10.1177/008124639702700406.

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This article's area of inquiry is the reactions of black South African women to gender oppression. It also examines whether Helms's Womanist Identity Model is useful in predicting self-related personality characteristics, specifically Locus of control and Self-efficacy. The Womanist Identity Model was predictive of self-efficacy, with Immersion-Emersion and Internalisation subscales making unique contributions to its prediction, but in opposite directions. The Womanist Model was also predictive of Locus of control among black South African women. The findings therefore demonstrated that internalised gender oppression can differentially contribute to this South African sample's perceptions of personal empowerment.

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20

King, Kimberly R. "Do You See What I See? Effects of Group Consciousness on African American Women's Attributions to Prejudice." Psychology of Women Quarterly 27, no. 1 (March 2003): 17–30. http://dx.doi.org/10.1111/1471-6402.t01-2-00003.

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This study examined the effects of three types of group consciousness among African American women ( ethnic, feminist, and womanist) on prejudice attributions and appraised personal significance ( centrality) of a negative intergroup event. African American female college students ( N = 123) imagined themselves in an audiotaped scenario in which they overheard two European American male classmates make negative evaluations of them. The scenario provided no cause for the negative evaluations and no references to race or gender. Multiple regression analyses revealed that higher ethnic and womanist consciousness were related to increased prejudice attributions and greater centrality appraisals ( p < .05), while feminism had no effect. Results suggest that womanist consciousness may be more relevant than traditional feminist consciousness in predicting African American women's perceptions of prejudice.

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21

Duran, Jane. "African NGO’s and Womanism: Microcredit and Self-Help." Journal of African American Studies 14, no. 2 (October 8, 2009): 171–80. http://dx.doi.org/10.1007/s12111-009-9109-2.

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22

Mwaura, Philomena N. "REFLECTING CHRIST CRUCIFIED AMONG AFRICA'S CROSS BEARERS: An African Woman's Perspective." Mission Studies 17, no. 1 (2000): 97–102. http://dx.doi.org/10.1163/157338300x00118.

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AbstractIn this response to Professor Maluleke, Kenyan theologian Philomena N. Mwaura speaks about the importance of taking cognizance of women and women's theologizing in the construction of an authentic African theology. While not denying the power of the cross, Professor Mwaura notes the danger of a theology that overlooks women's oppression and marginalization and recommends accepting "their deprivation, suffering and abuse as Christ did ."

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23

Ogunleye, Tolagbe. "Dr. Martin Robison Delany, 19Th-Century Africana Womanist." Journal of Black Studies 28, no. 5 (May 1998): 628–49. http://dx.doi.org/10.1177/002193479802800507.

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24

Al-Harbi, Aisha. "Africana Womanist Perspectives in Reading Dangarembga’s Nervous Conditions." Arab World English Journal For Translation and Literary Studies 1, no. 4 (October 15, 2017): 119–28. http://dx.doi.org/10.24093/awejtls/vol1no4.9.

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25

Hadi Radhi, Shaimaa. "Aesthetic Image of the Animal Epithet in Alice Walker's Short Story "Everyday Use"." Advances in Language and Literary Studies 8, no. 5 (November 2, 2017): 120. http://dx.doi.org/10.7575/aiac.alls.v.8n.5p.120.

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In her short story Everyday Use, the African American writer Alice Walker labels her female characters Mrs. Johnson, and her two daughters: Maggie, and Dee by associating them with an animal quality. In my present paper I attempt to show the central and pivotal role played by the mechanism of 'Animal Epithet' in order to investigate to what extent does the writer apply the theory of 'Womanism' to her short fiction's protagonist and the other characters. Walker wants the reader to share her investigation journey in order to find a logical answer for the crucial questions raised in the research-paper: Why does Walker portray female characters by comparing them to animals? How does Walker manage to treat this topic aesthetically? What portrait of black woman does she prove? To answer these central questions, Walker is committed to construct her short narrative work on the base of the key elements of inversion, signifying, and quilting-like. Walker, as a womanist and animal activist is defiant and ridiculous of the mainstream agent of humanism represented by white males. She aesthetically inverts the meaning of the negative, dehumanizing image devised and everyday used by the men of ruling class into aesthetic and positive one to represent the identity of black women.

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26

Chigwedere, Yuleth. "The African Womanist Vision in Vera's Works." Journal of Literary Studies 26, no. 1 (March 2010): 20–44. http://dx.doi.org/10.1080/02564710903495453.

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27

Tembo, Charles, Allan T. Maganga, and Aphios Nenduva. "MUSICIAN AS CULTURE HERO: EXPLORING MALE-FEMALE RELATIONS IN PACHIHERAâ€™S AND SIMON CHIMBETUâ€™S SELECTED SONGS." Commonwealth Youth and Development 13, no. 2 (June 1, 2016): 129–42. http://dx.doi.org/10.25159/1727-7140/1152.

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This article is a comparative exposition of positive male-female relations in lyrical compositions of selected Zimbabwean singers. Particular attention is on one female voice, Pah Chihera and a male voice, Simon Chimbetu. The argument avowed in this article is that the selected musicians are sober in their appreciation of gender relations in African ontological existence. It further argues that, unlike feminists who view male-female relations as antagonistic, the two musicians celebrate cordial and mutual cohesion, which is part of Shona or African heritage. Against that background, the musicians are regarded as â€˜culture heroesâ€™ who connect Shona and other peoples of Africa with their rich and life-furthering heritage. We therefore advance the view that the selected artistsâ€™ social vision reflects women who are family centred and in concert with males in struggle, which is to provide a platform for promoting solidarity rather than schism. Critical appreciation of the music renditions of the selected musicians is guided by and oriented towards the Africana womanist paradigm.

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28

Borum, Valerie. "African American Mothers with Deaf Children: A Womanist Conceptual Framework." Families in Society: The Journal of Contemporary Social Services 88, no. 4 (October 2007): 595–604. http://dx.doi.org/10.1606/1044-3894.3682.

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Although the incidence of disability is more prevalent among African Americans than any other ethnic group in the United States, empirically based guidelines grounded in the unique history and experiences of African American caretakers of children with disabilities are limited. A qualitative, exploratory design consisting of in-depth thematic interviews with 12 nondeaf African American female caretakers of deaf children was used to identify unique responses and approaches incorporated in raising deaf children of African descent. The data analysis plan entailed a modified grounded theory approach. Womanism was used inductively and deductively in organizing emerging themes as an explanatory model.

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29

Fakayode, Omotayo I. "Translating Black Feminism: The Case of the East and West German Versions of Buchi Emecheta’s The Joys of Motherhood." Revista Ártemis 27, no. 1 (July 11, 2019): 132–43. http://dx.doi.org/10.22478/ufpb.1807-8214.2019v27n1.46703.

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Feminism in Translation Studies has received a considerable amount of attention in the West, most especially in Canada from where it emanated. Also, studies in translation and Black Feminism have been carried out by scholars such as Silva-Reis and Araujo (2018) and Amissine (2015). There has, however been few studies focusing on the translation of literary texts by African feminist writers into German. This study therefore examined how Womanism in Buchi Emecheta’s The Joys of Motherhood was transferred into German. Against this backdrop, the two translations published during the division of Germany into two states by different political ideologies were analyzed. In doing this, Postcolonial Theory of translation as conceived by Spivak (2004) was employed. The study aimed at determining how translation mechanisms have influenced the manner in which black feminist activism is represented in a distinct socio-cultural environment. This is with the focus to indicate how Womanism is represented differently in the two German translations of the African novel.

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30

Arndt, Susan. "African Gender Trouble and African Womanism: An Interview with Chikwenye Ogunyemi and Wanjira Muthoni." Signs: Journal of Women in Culture and Society 25, no. 3 (April 2000): 709–26. http://dx.doi.org/10.1086/495479.

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31

Nabors, Nina A., and Melanie F. Pettee. "Womanist Therapy with African American Women with Disabilities." Women & Therapy 26, no. 3-4 (May 21, 2003): 331–41. http://dx.doi.org/10.1300/j015v26n03_10.

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32

Sant’Anna de Medeiros, Cristiano, and Isadora Souza da Silva. "A matripotência nos terreiros de candomblés pelas mãos das Makotas." Problemata 11, no. 5 (December 2020): 5–19. http://dx.doi.org/10.7443/problemata.v11i5.53465.

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This article is an excerpt from a doctoral research that aims to analyze the feminine in the candomblés of Angola in Brazil, specifically the feminine positions of Makotas. We will use as a theoretical framework authors whose work focuses on African ancestry, such as African Womanism, by Dove and Matripotência, by Oyěwùmí. In this sense, as a methodology we will adopt the everyday studies present in Alves and Caputo, as well as Alves' educational networks. It should be noted that this research is part of a decolonial and anti-racist epistemological movement.

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33

Parker, Angela N. "“And the word became . . . gossip?” Unhinging the Samaritan woman in the age of #MeToo." Review & Expositor 117, no. 2 (May 2020): 259–71. http://dx.doi.org/10.1177/0034637320928113.

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This article examines the Samaritan woman’s speech in John 4. More specifically, this article employs a womanist hermeneutic of “unhinging” to argue that the Samaritan woman serves as an example for women who struggle with issues of testimonial authority in the midst of silence and shame at the hand of their communities. Thinking through the dynamic of the #MeToo movement and issues of power, testimonial authority, and trauma, this article interrogates the phrases dia ton logon (“because of the word”) and dia tēn sēn lalian (“because of your gossip”) to argue that, although the Samaritan woman possesses agency and voice with the power to engage Jesus in theological discussions, interpreters of her story still interrogate her for perceived sexual indiscretions to the point of her continued silence and shame in the history of interpretation. This article wrestles with both the Johannine author’s and the Samaritan community’s reducing her agency and voice to the point that readers live in ambiguity regarding her status. Concluding thoughts imagine what “living in ambiguity” looks like as a way to unhinge not only the Samaritan woman but contemporary African American church women from the experiences of silence and shaming in the age of #MeToo.

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34

Thomas, Linda. "Anthropology, Mission and the African Woman: A Womanist Approach." Black Theology 5, no. 1 (February 2007): 11–19. http://dx.doi.org/10.1558/blth.2007.5.1.11.

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35

Łobodziec, Agnieszka. "Intersections of African-American Womanist Literary Approaches and Paradigms of Ethical Literary Criticism." Interlitteraria 22, no. 2 (January 16, 2018): 297. http://dx.doi.org/10.12697/il.2017.22.2.8.

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Although black American womanist literary perspectives and ethical literary criticism theory emerged from different socio-cultural contexts, a number of intersections between the two can be discerned. One of the objectives of this paper is to analyze the reasons for which some Chinese scholars and African-American women literary theoreticians are skeptical of mainstream Western literary criticism schools, which they view as insufficient for exploring works of literature derived from fusions of non-Western and Western cultural contexts. Secondly, the paper elucidates the particular value systems exhibited by fictional characters portrayed by the African-American women writers under survey. At this juncture, the means by which the writers challenge value systems based upon Western essentialist racial conceptualizations will be given primary attention. Also, the historical context of the development of womanist ethics and literary practice, particularly the manifestation of original social ethics in response to historical oppression, will be focused upon. Lastly, the didactic function of womanist literature will be considered because, more often than not, black American woman writers have endeavored to produce fiction that serves as guideposts towards conflict resolutions, involving, to a great extent, revaluation of mainstream values.

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36

Omotoso, Gbenga, Olatunbosun Samuel Adekogbe, and Olusanjo Mathew Abayomi Daramola. "“OMO T’O MO ‘YA’RE LOJU” (A child that despises his mother) narratives cultural value of motherhood in Jimi Solanke’s music." Journal of Gender and Power 13, no. 1 (June 1, 2020): 135–50. http://dx.doi.org/10.2478/jgp-2020-0008.

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AbstractWithin the traditional African setting, the values of an African mother in the domestic and societal ambience have called for great concerns. Akinjobi (2011, p. 2) examines African Motherhood as a sacred as well as a powerful spiritual component in the nurturing and development of an African child. The scope of this paper therefore, is to examine the position of Jimi Solanke on the values of African mothers as advocated in some of his purposively selected songs which address the values and position of motherhood as caretakers of children and strongholds in African homes. The paper adopts oral interview, the theory of Womanism and Feminism as rightly observed by Sotunsa (2008, pp. 227–234) as its methodological approaches and largely concentrates on the experience of an African mother, the family relationship as well as the importance of motherhood in her role as an African child nurturer and developer. The paper finds out that Jimi Solanke has not only appraised the values of African mothers, but also expressed severe consequences on any African child who despised or despoiled an African mother.

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Harris, Melanie L. "Ecowomanism." Worldviews 20, no. 1 (2016): 5–14. http://dx.doi.org/10.1163/15685357-02001002.

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This essay provides a definition and theoretical frame for ecowomanism. The approach to environmental justice centers the perspectives of women of African descent and reflects upon these women’s activist methods, religious practices, and theories on how to engage earth justice. As a part of the womanist tradition, methodologically ecowomanism features race, class, gender intersectional analysis to examine environmental injustice around the planet. Thus, it builds upon an environmental justice paradigm that also links social justice to environmental justice. Ecowomanism highlights the necessity for race-class-gender intersectional analysis when examining the logic of domination, and unjust public policies that result in environmental health disparities that historically disadvantage communities of color. As an aspect of third wave womanist religious thought, ecowomanism is also shaped by religious worldviews reflective of African cosmologies and uphold a moral imperative for earth justice. Noting the significance of African and Native American cosmologies that link divine, human and nature realms into an interconnected web of life, ecowomanism takes into account the religious practices and spiritual beliefs that are important tenets and points of inspiration for ecowomanist activism.

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Ahmed, Nahed Mohammed. "An Africana womanist Reading of the Unity of Thought and Action." IOSR Journal of Humanities and Social Science 22, no. 03 (March 2017): 58–64. http://dx.doi.org/10.9790/0837-2203055864.

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Masuku, Norma. "Motherhood venerated in Zulu proverbs and folktales: The Africana- womanist approach." South African Journal of African Languages 40, no. 2 (May 3, 2020): 218–22. http://dx.doi.org/10.1080/02572117.2020.1804287.

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Harvey, Johnson, and Heath. "Womanism, Spirituality, and Self-Health Management Behaviors of African American Older Women." Women, Gender, and Families of Color 1, no. 1 (2013): 59. http://dx.doi.org/10.5406/womgenfamcol.1.1.0059.

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H. Al-Alassadi, Alyaa. "WOMANISM BETWEEN AFRICAN-AMERICAN AND ARAB WOMEN: A COMPARATIVE STUDY OF E." Route Educational and Social Science Journal 6, no. 44 (January 1, 2019): 568–92. http://dx.doi.org/10.17121/ressjournal.2498.

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Nyangweso, Mary. "Christ's Salvific Message and the Nandi Ritual of Female Circumcision." Theological Studies 63, no. 3 (September 2002): 579–600. http://dx.doi.org/10.1177/004056390206300307.

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[Female initiation rite is one of the many traditional practices found in some African communities. The many rituals during this time of initiation include female circumcision/female genital mutilation, a socially justified mark of maturation, dramatizing the break with childhood and incorporation into adulthood. This practice has received much criticism because of sexist, health, and human implications for woman's integrity. Christian missionaries to Africa condemned it as a barbaric practice, unnecessary for its believers. In spite of condemnations and various efforts to stop the practice, female circumcision persists among a number of Africans including Christians. The author here examines the gospel message, especially what Christ's salvific message means to the Nandi culture, and especially how the practice of female circumcision can be reinterpreted in the light of this message.]

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Littlefield, Melissa B. "A womanist perspective for social work with African American women." Social Thought 22, no. 4 (January 2003): 3–17. http://dx.doi.org/10.1080/15426432.2003.9960354.

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Konik, Inge. "Ubuntu and Ecofeminism: Value-Building with African and Womanist Voices." Environmental Values 27, no. 3 (June 1, 2018): 269–88. http://dx.doi.org/10.3197/096327118x15217309300831.

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Mwamwenda, Tuntufye S., and L. A. Monyooe. "Pegging bridewealth to an African woman's education." Research in Education 57, no. 1 (May 1997): 86–87. http://dx.doi.org/10.1177/003452379705700109.

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Nyoni, Mika. "Images of the Mother in Selected 2020 Mother’s Day WhatsApp Postings in Zimbabwe." Journal of African Languages and Literary Studies 2, no. 1 (April 1, 2021): 43–63. http://dx.doi.org/10.31920/2633-2116/2021/v2n1a2.

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This paper looks at the image of the mother as depicted in selected messages sent on the occasion of Mother's Day of 2020 via WhatsApp which is the most widely used social medium platform in Zimbabwe. The study is confined to a few selected pictorial messages circulated on this special day which was however celebrated under lockdown in most countries of the world due to the Covid 19 pandemic.The restrictions imposed by the pandemic may also have contributed to the avalanche of messages as movement was restricted and many could only express their feelings to their mothers virtually. The researcher belongs to a variety of WhatsApp groups that provide a rich vein of the said raw materials. It should be noted that the aforementioned groups rarely solely stick to the core-business of their original formation as their membership 'strays' outside to smuggle messages outside their 'mandates'.This is understandable since group members assume a multiplicity of roles in real life necessitating multiple group affiliations making 'message importation' inevitable. The result is a mega-net and wide currency of 'trendy' messages. The study adopts an Africana Womanist approach to the analysis of the selected postings since the concoctions of signs sent were on or targeted at the African mother from her African chidren at home or abroad therefore read and understood in an African setting. The study notes that the pictures seem to celebrate mothers as architects of the infrastructure of a child's character and springboard of his/her eventual achievements.She is depicted as an important cog of the family machinery that is often unacknowledged.

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Samanga, T., and V. M. Matiza. "Depiction of Shona marriage institution in Zimbabwe local television drama, Wenera Diamonds." Southern Africa Journal of Education, Science and Technology 5, no. 1 (August 28, 2020): 53–74. http://dx.doi.org/10.4314/sajest.v5i1.39824/sajest.2020.001.

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Marriage is a highly celebrated phenomenon among the African people. It is one of the important institutions among the Shona and Ndebele people in Zimbabwe as expressed in the saying ‘musha mukadzi’ and ‘umuzingumama’ (home is made by a woman) respectively. However with the coming of colonialism in Zimbabwe, marriage was not given the appropriate respect it deserves. This has given impetus to this paper where the researchers in the study through drama want to bring out the depiction of marriage institution in a post -independence television drama, Wenera Diamonds (2017). This paper therefore, aims to show the impact of neo-colonialism on Shona marriage institution. The neo colonial period is characterised with the perpetuation of Western imperial interests through protocols of diplomatic relations, treaties and existing bilateral agreements which marked a new phase of relationships with former colonisers. The aim of this article therefore is to depict marriage institution in neo colonial Zimbabwe in Wenera Diamonds (2017), a Zimbabwean television drama. Using qualitative research methodology, the research employs content analysis to elucidate the depiction in the said performance. Guided by the Africana womanist perspective, the article argues that the indigenous knowledge needed for African social development is rendered irrelevant by a dysfunctional set of values of the western hegemony. Against that, the paper establishes that the depiction of marriage institution in Wenera diamonds is a reflection of imperialist colonial forces on the black person hence the need to go back to basics and resuscitate their culture.

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Cooke, Claire. "Converting Racism." Social Sciences and Missions 31, no. 1-2 (May 1, 2018): 163–88. http://dx.doi.org/10.1163/18748945-03101002.

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Abstract African American Charlotte Wright’s book Beneath the Southern Cross: The Story of an American Bishop’s Wife in South Africa (1955) is a unique text. This article uses a womanist theological framework, situated within studies of African American women and religion, to acknowledge that the experiences and writing of Wright must be considered in terms of race, gender, class, and theological influences. By considering these four factors in conjunction it is argued that despite the conservative nature of Wright’s text she subtly, but radically, challenged the erotic gaze and derogatory racial stereotypes of African American inferiority.

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Magosvongwe, Ruby, Abner Nyamende, and Tavengwa Gwekwerere. "Black Zimbabwean women and ‘jambanja’in Eric Harrison'sJambanja(2006): An Africana Womanist exegesis." South African Journal of African Languages 33, no. 2 (September 2013): 125–32. http://dx.doi.org/10.1080/02572117.2013.871452.

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Patton. "Introduction: New Directions in Feminism and Womanism in Africa and the African Diaspora." Black Women, Gender + Families 5, no. 2 (2011): 1. http://dx.doi.org/10.5406/blacwomegendfami.5.2.0001.

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