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Journal articles on the topic 'Africana Womanism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Alharbi, Aisha. "Unveiling the Depths of the African Woman Experience: An Africana Womanist Interpretation of Sefi Atta's Swallow." International Journal of Literature Studies 4, no. 1 (2024): 30–35. http://dx.doi.org/10.32996/ijts.2024.4.1.4.

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This study is an attempt to analyse Sefi Atta's novel Swallow (2010), from an Africana womanist perspective. The objective is to contribute a deeper and more unique understanding of the African woman’s experience. Additionally, it seeks to challenge the superficial labelling of S. Atta as merely a feminist, based on Western standards. The research adequately demonstrates the key features of Africana womanism that are effectively integrated by the female protagonists in Swallow. The traits of these womanists encompass authenticity, true affiliation via sisterhood, compatibility with males and a

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2

Arnold-Patti, Abby. "The Africana Womanist Rhetoric of Frances Ellen Watkins Harper." Journal for the History of Rhetoric 26, no. 1 (2023): 35–58. http://dx.doi.org/10.5325/jhistrhetoric.26.1.0035.

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Abstract To read Frances Ellen Watkins Harper’s corpus of poetry, oratory, and political activism through the lens of feminism is to erase the Afrocentric logics of her rhetoric, but examining her work through the lens of Afrocentricity broadly obscures her radical views on the role of women in society. Africana womanism offers a paradigm through which one can analyze her rhetoric in a way that honors her Blackness and her womanhood—an ethic she insisted on throughout her life. This article elucidates the theory of Africana womanism and highlights evidence of Africana womanist thought in the r

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3

Gion, Tigist Alemayehu, Aboneh Ashagrie Zeiyesus, and Samuel Tefera Alemu. "Interlocking Narratives: Reconnoitering the Bond and Intersection of Africana women and Africa in Haile Gerima films." Journal of Social Studies 31, no. 2 (2025): 69–89. https://doi.org/10.20428/jss.v31i2.2654.

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This article examines the bond and intersection between Africana women residing outside of the continent and Africa, as portrayed in the films of Haile Gerima. Employing qualitative analysis, it scrutinizes the narrative and thematic elements from his works Child of Resistance (1972), Bush Mama (1976), Ashes and Embers (1982), and Sankofa (1993). The focus of the analysis rests on the shared history and memory between Africana women and their African roots, using insights from the Africana womanist theoretical viewpoint. Africana Womanism emphasizes the special experiences and challenges faced

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4

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 (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

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5

Cruz, Luciene Rocha dos Santos. "As Representações das mulheres guineenses na obra "Eterna Paixão" de Abdulai Sila." Cadernos de Gênero e Tecnologia 13, no. 41 (2020): 168. http://dx.doi.org/10.3895/cgt.v13n41.9432.

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O presente artigo tem o objetivo de detectar e analisar as representações das mulheres guineenses, observadas na obra “Eterna Paixão” (2002), de Abdulai Sila, tentando identificar se as personagens femininas Ruth e Mbubi apresentam ou não os traços propostos pelo Africana Womanism, teoria feminista africana defendida por Clenora Hudson-Weems (1993). Tal teoria enaltece o papel das mulheres africanas em sua sociedade e principalmente evoca o resgate às tradições autóctones. Observa-se que somente a personagem Mbubi poderia ser considerada uma feminista, uma vez que Ruth rende-se aos padrões oci

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6

Roya, Witness, Sandiso Ngcobo, and Nobuhle Elizabeth Ndaba. "GENDERED PERSPECTIVES IN SELECTED ZIMDANCEHALL BILINGUAL SONGS: AFRICANA WOMANISM." JOURNAL OF SOCIAL SCIENCES 7, no. 2 (2024): 49–58. http://dx.doi.org/10.52326/jss.utm.2024.7(2).05.

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There is no study which is based on lyrics of songs about a sextape. Hence, the purpose of the study was to understand the gendered perspectives of four Zimbabwe singers towards explicit recording as reflected in the lyrics of their songs. Africana Womanism was deployed as a theory on the relationship between black males and females. The methodology was Critical Discourse Analysis in which purposefully selected artistes’ music lyrics were analysed. D Flexx’s song, “Hombe Yalevels”, “Ane hombe dzinotapira” (Ndunge Yut), “Tsamba kuna Levels” (Lorna Real Love) and Libronie’s “Ane hombe” which wer

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7

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 (2018): 554–65. http://dx.doi.org/10.1080/14427591.2018.1493614.

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8

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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9

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

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10

Osei Owusu, Joyce. "Africana Womanism and Empowering Narratives In the Films of Leila Djansi." Journal of African Films & Diaspora Studies 8, no. 1 (2025): 43–62. https://doi.org/10.31920/2516-2713/2025/8n1a3.

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11

Anderson, Lynn. "Karmen Geï and U-Carmen eKhayelitsha: Africana Womanism Meets Mérimée and Bizet in African Cinema." French Review 96, no. 2 (2022): 19–36. http://dx.doi.org/10.1353/tfr.2022.0234.

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12

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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13

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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14

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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Makoni, Busi. "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): 42–71. http://dx.doi.org/10.1353/fem.2015.0008.

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16

Saad, ِAmal. "Africana Womanism in Osonye Tess Onwueme’s Tell It to Women: An Epic Drama for Women." هرمس 10, no. 3 (2021): 61–87. http://dx.doi.org/10.21608/herms.2021.207288.

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17

Njah, Gilbert Munab. "Some Perspectives on Overcoming Communication Challenges in the Selected Novels Fatou Diome, Gloria Naylor, Leonora Miano, Pamela Jooste and Walter Mosley." South Asian Research Journal of Arts, Language and Literature 4, no. 3 (2022): 103–10. http://dx.doi.org/10.36346/sarjall.2022.v04i03.002.

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This article entitled “Some Perspectives on Overcoming Communication Challenges in the Selected Novels of Fatou Diome, Gloria Naylor, Leanora Miano, Pamela Jooste and Walter Mosley”, analyses both genetic and biological disparities from childhood that characterize the lives of boys and girls till adulthood in society. Thus, Le Ventre de l’Atlantique (Diome), The Women of Brewster Place (Naylor), Tels des astres éteints (Miano), Dance with a poor man’s Daughter (Jooste), and RL’s Dream (Mosley), motivated their use to raise an awareness campaigns on female conscientization against a male conspi

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18

Mbunyuza-Memani, Lindani. "Embracing natural hair." Communicare: Journal for Communication Studies in Africa 38, no. 2 (2022): 17–35. http://dx.doi.org/10.36615/jcsa.v38i2.1534.

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This paper reports on the use of online blogs as spaces where Black South African women createsisterhoods and self-define. Using online blogs, the women learn about natural black hair, affirmblackness and resist hierarchal ideologies of beautiful hair. Whereas predominantly, existingstudies find that media representations of beauty and beautiful hair are defined via whiteness andthat Black women also participate in self-production in ways that suggest an acceptance of thehierarchy that locates Black looks at the margins, very little research has been done about Blackwomen who resist the hegemo

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19

Ndhlovu-Ncube, Hlalani. "Gender Perspectives in Kalanga Oral Literature." International Journal of Research and Innovation in Social Science IX, no. IV (2025): 5254–65. https://doi.org/10.47772/ijriss.2025.90400377.

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Gender studies are contemporarily viewed as cross-cutting issues affecting humanity interaction. The divisions are not fixed in biology, but relations are constructed in terms of power and dominance that structure the life of men and women based on socio-cultural values. Feminism is one of the perspectives that serve as lens in viewing gender relations though it is widely regarded as alien to African traditional societies. However, the infiltration of feminist ideas continue to impact on traditional societies leading them to view their cultural practices with a second eye. The study acknowledg

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Ratna Hasanthi, Dhavaleswarapu. "Womanism and Women in Alice Walker’s The Temple of My Familiar." Shanlax International Journal of English 7, no. 2 (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 wo

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21

Saeed, Sohail Ahmad, Ahmad Naeem, and Muhammad Mahmood Ahmad Shaheen. "Caught in Transition: Ama Ata Aidoo's Search for a New Ghanaian Woman." Global Language Review VII, no. II (2022): 339–47. http://dx.doi.org/10.31703/glr.2022(vii-ii).28.

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This paper brings out the Womanist perspective in Aidoo’s No Sweetness Here and Other Stories. The term ‘Womanism' encapsulates the varied dynamics of the black woman's literary experience as it distinguishes itself from the feminism of the White Woman. The predicament of women in postcolonial Ghana is the focus of Aidoo’s attention. Aidoo’s vision is historical, also. In her short stories, she explores the challenges faced by women in post-independence Ghana. In the period of transition, the African woman's identity is brought into conflict with traditions and cultural modernization. Aidoo’s

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22

Tara, Kumar Dahal. "The Ogoni Struggle: Ken Saro-Wiwa's Seeking Home at Unhomeliness." Global Journal of Arts Humanity and Social Sciences 5, no. 3 (2025): 296–304. https://doi.org/10.5281/zenodo.15030127.

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This paper interrogates the Ogoni struggle in Nigeria as a multidimensional struggle to find a “home” amidst the unhomeliness caused by environmental destruction and socio-political marginalization. This study focuses on Ken Saro-Wiwa, a notable Ogoni writer and activist whose literary and political activism aimed at ameliorating the conditions faced by his people. This paper theoretically merges postcolonial displacement theory, Africana womanism, and Vogler’s narrative paradigm to explore Saro-Wiwa’s resistance and Ogoni struggle narratives. Through a close reading of

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23

Ezeifeka, Chinwe R. "Chinweizu and Woman’s Place: A Response to Anatomy of Female Power." African and Asian Studies 20, no. 1-2 (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 placement

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24

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 (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, t

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25

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 (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 e

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26

Choudhary, Prity Kumari, and Dr Samir Kumar Sharma. "Concepts of Womanism/ Feminism in A Life Apart: An Autobiography by Prabha Khaitan." International Journal of English Literature and Social Sciences 8, no. 5 (2023): 261–64. http://dx.doi.org/10.22161/ijels.85.40.

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Even though the concept of Womanism has roots in Black Feminism, still it can form some relevance and connection with Indian Feminism. Alice Walker (1944-) an African Black woman writer has positioned “Womanist/Womanism” in her critically acclaimed collection of essays, “In Search of Our Mother’s Gardens: Womanist Prose”. Roughly, in Post-Independence India, women’s active involvement in politics advances their positions. The proportion of women in the Indian Education System skyrocketed. Due to awareness, Indian women make decisions in the realms of social, economic, and religious issues as w

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27

Yekini, Dr Ibrahim, and Armande M. Hounkpe. "Afro-Womanism and the Development of Gender Consciousness." International Journal of Advanced Engineering Research and Science 11, no. 9 (2024): 26–32. http://dx.doi.org/10.22161/ijaers.119.4.

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Afro-Womanism emerges as a critical framework that bridges the gap between traditional feminist thought and the lived experiences of Black women. By centering race, gender, and culture, Afro-Womanism provides a unique lens through which to explore both historical and contemporary gender issues. This article examines the evolution of gender consciousness through an Afro-Womanist lens, emphasizing the influence of societal norms on women of African descent. Through case studies from the 18th Century to the modern era, the article highlights how Afro-Womanism enables a more holistic understanding

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28

Ruhina, Jesmin. "Continuity of Womanist Ethos: Intertextuality in Select Novels of Alice Walker." University of Bucharest Review. Literary and Cultural Studies Series 10, no. 1 (2021): 42–54. http://dx.doi.org/10.31178/ubr.10.1.4.

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This study uses the relational content analysis method and theories of intertextuality, intersectionality, and womanism to explore the continuity of womanist ethos in select novels of the African-American novelist Alice Walker. It attempts to explore Walker’s use of womanism as an intertextual trope in The Third Life of Grange Copeland (1970), Meridian (1976), The Color Purple (1982), The Temple of My Familiar (1989) and Possessing the Secret of Joy (1992); Walker’s portrayal of Celie-Shug as a perfect womanist couple in Color Purple and their reappearance in Temple as mother trees; foremother

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29

Dhavaleswarapu, Ratna Hasanthi. "Womanism and Women in Alice Walker's The Temple of My Familiar." Shanlax International Journal of English 7, no. 2 (2019): 1–9. https://doi.org/10.5281/zenodo.2591149.

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African-American women have been inappropriately and unduly, stereotyped in various contrasting images as slaves post-slavery, wet nurses, superwomen, 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 fo

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30

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 womani

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31

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

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Baker-Fletcher, Karen. "The Holy Spirit and Incarnational Living: Ecowomanist Reflections." Modern Believing 63, no. 4 (2022): 389–98. http://dx.doi.org/10.3828/mb.2022.30.

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This article asks, ‘Who is the Holy Spirit in the Christian message and what specifically is the cultural understanding of the Holy Spirit in the thought of womanist theologians?’ First, it offers a description of the meaning of ‘womanist’, particularly according to Alice Walker, who coined the term, in part to lift up African American women’s cultural understanding of ‘womanish’, particularly with reference to daughters who claim agency as freedom fighters. Second, it states who the Holy Spirit is in relation to God and to the Trinity as a whole. Third, as a Christian ecowomanist essay that e

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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 (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 o

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34

Huang, Zhi. "Toward Buddhist Womanism: Tonglen Practice in The Color Purple." Religions 13, no. 7 (2022): 660. http://dx.doi.org/10.3390/rel13070660.

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Tonglen is a Tibetan Buddhist practice that aims at developing the practitioner’s bodhicitta. In this article, I argue that it not only finds expression in Alice Walker’s The Color Purple through the protagonist Celie, but adds more complexity to the womanist philosophy for which Walker has been ensconced in positions of influence. More specifically, Celie follows an implied Buddhist practice of tonglen; in the process of “taking in and sending out”, her bodhicitta has been generated and cultivated. Underlying her tonglen practice is Buddhist womanism demonstrating how African American women c

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Dauda, Sarah, and Jesse Bijimi. "A Womanist Study of Biliqisu Abubakar’s The Woman In Me." Tasambo Journal of Language, Literature, and Culture 3, no. 02 (2024): 299–307. http://dx.doi.org/10.36349/tjllc.2024.v03i02.038.

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Northern Nigeria is today rife with spontaneous proliferous writing(s) by women authors, arising from the honed systemic patriarchy that relegates them to obedience, social and cultural subjugation, mental and emotional redundancy as well as denies them the space to productively be at par with their talents, giftings and abilities. This problem allows these teaming writers to question the social and cultural practices of the customs, beliefs, thoughts, and value systems of the society they represent, through their writings. It is on the premise of this background that this paper, deploys Woman

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Borain, Bernice. "The Black Female Messiah in Nnedi Okorafor's The Book of Phoenix." Image & Text, no. 37 (November 1, 2023): 1–19. http://dx.doi.org/10.17159/2617-3255/2023/n37a32.

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The Africanfuturist novel The Book of Phoenix by Nnedi Okorafor (2015) centres on a paradoxical black female messiah, whose story embodies the contemporary woman's ofo (a sacred Igbo symbol of worship and conjuration that establishes her cause as just). In this prequel to the award-winning Who Fears Death (2010), Phoenix is the redemptive creator-destroyer who leaves the page blank for a womanist rewriting in the sequel. Phoenix, who precipitates the apocalyptic event, is represented as a beacon and a purifying fire. Through Phoenix's recording, The Book of Phoenix is transcribed and becomes t

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Chapai, Rajendra Prasad. "Revisiting Alice Walker's Womanism: New Insights and Interpretations." Dhaulagiri Journal of Contemporary Issues 3, no. 1 (2025): 39–46. https://doi.org/10.3126/djci.v3i1.79660.

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This article examines Alice Walker's concept of womanism as a theoretical framework within feminist theory, emphasizing the issues, problems and circumstances faced by women of color. Womanists endeavor to rectify inequities that are typically overlooked by conventional feminism. Womanism examines who the woman is in isolation rather than in big framework of feminism as it emphasizes the unique experiences and strengths of women within the socio-cultural structure of America that is predominantly racial and patriarchal. It makes an effort to challenge the underlying injustices that mainstream

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Dissanayake, Prabath Shavinda, and Shalini Nadaswaran. "The Gendered Spaces of Boko Haram and the African Woman's Resistance Against Sexual Terrorism." Research in African Literatures 54, no. 3 (2024): 40–56. http://dx.doi.org/10.2979/ral.00015.

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ABSTRACT: This article examines the gendered subjectivity of the Nigerian woman in the militarized space of Boko Haram. Through the use of rape and other forms of physical and emotional abuse, Boko Haram militants have transformed abducted women into weapons in war. Referring to the traumatic experiences of the female protagonists in Adaobi Tricia Nwaubani's Buried Beneath the Baobab Tree (2018) and Patience Ibrahim's A Gift from Darkness (2016), this article demonstrates how the female body becomes a battleground for settling masculinist quarrels. Using a feminist postcolonial and womanist co

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

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40

Ndonibi, Rita. "Africana Womanist Perspectives in the Selected Works of African Women Novelists/Writers." Open Journal of Social Sciences 11, no. 05 (2023): 404–16. http://dx.doi.org/10.4236/jss.2023.115026.

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41

ZIRION LANDALUZE, Iker, and Leire IDARRAGA ESPEL. "Los feminismos africanos. Las mujeres africanas “en sus propios términos”." Relaciones Internacionales, no. 27 (October 29, 2014): 35–54. http://dx.doi.org/10.15366/relacionesinternacionales2014.27.002.

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En las Relaciones Internacionales, el feminismo ha generado múltiples corrientes. Diferentes feminismos han surgido en lugares particulares y se han articulado en términos locales. Con el objetivo de visibilizar estas aportaciones desde los márgenes, los feminismos poscoloniales han desafiado las bases profundamente etnocéntricas de los feminismos occidentales, y han cuestionado su supuesta neutralidad, su carácter universalizador, y su poder de representación y de creación de identidades. En el marco de estos feminismos poscoloniales, este artículo se centra en las aportaciones teóricas de lo

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Jesse Bijimi. "(Re)Examining Womanism in Phoebe Jatau’s The Hound." Creative Launcher 7, no. 6 (2022): 110–24. http://dx.doi.org/10.53032/tcl.2022.7.6.12.

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Over the years, there has been a proliferation of writing by women authors in Northern Nigeria, central to their concern, is negotiating between what culture is and is not, especially as it relates to the women folks. With literature’s overwhelming role, in its stance as the mirror of the society, is the forceps with which one can gather the customs, believes, thoughts and value systems of a people, thus; learning about how their culture(s), could make or mar them. This explains why the Northern Nigerian woman as a prototype of the African woman has her role(s) defined by history, religion and

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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 mis

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Yeboah, Philomena Ama Okyeso, Confidence Gbolo Sanka та Lucy Korkoi Bonku. "Some Womanist Inscriptions in Ebony Reigns’ Song Maame Hwɛ: A Literary Approach". kata 25, № 1 (2023): 16–30. http://dx.doi.org/10.9744/kata.25.1.16-30.

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Music is a part of life in Ghana. Studying a people’s music brings one closer to understanding them since music and reality are intertwined. Despite this reality, the contribution of popular music to national discourse has not received adequate research attention in Ghana. This paper sets out to study the lyrics of one of the songs of Ebony Reigns (Opoku-Kwarteng Priscilla), a Ghanaian musician who died few years ago. Using the womanist theory, the paper investigates how the tenets of this theory are inscribed in the song, the problems that womanism addresses in the song and their implications

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Karik-Namiji, Olubukola, and Fai Kasimo Nsoyori. "Literature and gender in the 21<sup>st</sup> century: A womanist reading of Mariama Ba’s <i>So Long a Letter</i> and Razinat Talatu Mohammed’s <i>The Travails of a First Wife</i>." Gender and Behaviour 22, no. 3 (2025): 22984–89. https://doi.org/10.4314/gab.v22i3.11.

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The call for an Afrocentric feminist theory that will consider both gender and cultural issues, as it relates to the African woman came to be the impetus that led to the evolution of Womanism. Thus, this paper explores gender issues in the 21st century Nigerian literature. Mariama Ba’s So Long a Letter and Razinat T Mohammed’s The Travails of a First Wife are read using the African feminist theory of Womanism to assess the different experiences of the female characters in both books. This includes their encounters in marriage and the level of abandonment suffered by the female characters will

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

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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 woman

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Carlacio, Jami L. "“Aren’t I a Woman(ist)”: The Spiritual Epistemology of Sojourner Truth." Journal of Communication and Religion 39, no. 1 (2016): 5–25. http://dx.doi.org/10.5840/jcr20163911.

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This paper analyzes African American abolitionist and women’s rights activist Sojourner Truth in the context of two rhetorical paradigms—womanist theology and Black feminist standpoint epistemology—in order to highlight the ways that she used the podium and the pulpit to validate the black woman’s experience and her particular embodied ways of knowing. Significantly, Truth asserted her authority in public spaces as a black woman whose life was rooted in Afro-centric thought and tradition. The paper enhances scholarship in the field of theological-based rhetoric and extends the work of rhetoric

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Adejumo, Adewale Ezekiel, Dennis Adebayo Akindutire, and Akintunde Olaoluwa Akintaro. "A Polemic of Mannerpunk in the Nawal El Saadawi’s Woman at Point Zero." Global Journal of Arts, Humanities and Social Sciences 13, no. 4 (2025): 38–47. https://doi.org/10.37745/gjahss.2013/vol13n43847.

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Literature has been a work of imagination with little attention paid to Mannerpunk as a sub-genre in prose fiction that suggests status, conversation, ethics, aesthetics and adherence to moral standards that are otherwise known as etiquette or principle of decorum which are the set rules for any society to live peacefully which Africans are inclusive, loving to live life devoid of dystopia. Previous scholarly interests in Nawal El-Saadawi’s Woman at Point Zero have viewed the novel from the prism of different variants of feminism, ranging from pure feminism, womanism, and radical African femin

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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 (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 intern

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