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Lockhart, Lakisha Renee. "Doing Double-Dutch: Womanish Modes of Play as a Pedagogical Resource for Theological Education." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107896.
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Thesis advisor: Thomas H. GroomeIn the United States and in the American Academy there is a historical reality much like jump rope. In jump rope there is but one rope, in the case of the U.S. there is one white, western, male Christian narrative-a rope that one jumps in on specific way. This can be very difficult for those that do not identify with or know how to jump this particular rope. Theological education has a unique opportunity to be a prophetic voice in advocating for the addition of a womanist rope in order to do Double-Dutch, together, regardless of difference. This rope is one that embraces a womanist consciousness as is advocates for the agency and identity formation of all, the lifting up and accountability of all persons, the freedom of embodiment and expression in all forms, and remains active and critical of injustice and all systems of oppression. Once this rope is added everyone can begin to engage in womanish modes of play that are embodied aesthetic experiences and cultural expressions that function as a means of knowing, being, and making meaning in this world. When all persons do Double-Dutch together play becomes a tool for learning and teaching religious education across differences
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
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Kasun, Genna Welsh. "Womanism and the Fiction of Jhumpa Lahiri." ScholarWorks @ UVM, 2009. http://library.uvm.edu/dspace/bitstream/123456789/203/1/Kasun.
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Orjinta, Aloysius-Gonzagas Ikechukwu. "Womanism as a method of literary text interpretation." Diss., Ludwig-Maximilians-Universität München, 2011. http://nbn-resolving.de/urn:nbn:de:bvb:19-159698.
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Researches on the image of women in religion and in literature are often a big topic in Judaism, Christianity and Islam. The literary image of women are created or made by male authors ab initio because the orient, the birth place of the three religions, was dominated by patriarchy for a long time. Most male authors were writing patriarchal oriented stories, where women were degraded or demoted to second class beings. This brought about stereotypes, prejudices and a prior condemnation of woman, and men placed themselves in the centre of leading stories as well as in literary canons. On the one hand, men were writing about what they thought about women; their image of woman, however, hardly corresponded with what women thought about themselves. On the other hand they were abusing the religious feelings of women and exploited them. This work deals with further research on the concept of women in the above religions and on their fictional portraits in selected novels and stories of Heinrich Böll. The goal of this work is to find out the efforts of feminist literary scholars in their discovery of the lost stories about woman.
Feminine identity is more strongly developed in Europe than in Africa. The European women have fought over the years, in order to liberate themselves from patriarchal oppression and subjectivity. That notwithstanding, there remains desiderata. As already mentioned an analysis of the history of women in the religions and in the cultures shows many examples of injustice, prejudice and discrimination. Hitherto in most religions (Christianity “Catholic Church”), Islam, Judaism and African Traditional Religion, women have no chance of leading as chief celebrant in the services. They could always undertake lower functions, but when it is about a higher office, there is always a boundary. My first Ph.D. research: “Women’s Experiences in Selected African Feminist Literary Texts (part of which was published under the title: “Women in World Religions and literatures” (Munster, imprint Verlag ISBN 978-3-936536-25-5), is preoccupied inter alia with this issue: It is an exercise in solidarity with the outsiders, the marginalized and oppressed of the society. Literature can be taken as a reflection of the happenings in the society. In this sense, fictional texts play big roles in the idea of the societal events and experiences. Heinrich Böll’s trend literature represents literary engagement. He remains close to the masses and the oppressed gender/sex. This solidarity with the masses brought him negative Press of the Mass Media as well as the persecutions of the government.
Feminist literary writing on one side and feminist political engagement on the other side are of the same opinion that the image of women in the predominant male literatures turned out to be one sided, stereotyped and negative to the advantage of the domineering gender. The ultimate writing of women and feminist activists; be it the left-wing extremists, the liberals or the conservatives, is to fight against this situation: they look for the female identity in the society as well as in literature. Extreme feminist and chauvinist groups in Europe, America and partly in the Third World countries, have made a strong influence through their words and actions, such that the church and the society are bearing the brunt: marital crisis, decline in population, neglect of maternal duties, erosion of family and social values, suicides, running amok and the decline of moral and religious values. According to Böll, these experiences are as a result of the mass reaction of the feminine gender against the tyranny of masculine gender, the church and its supporters. However, such a reaction should not be exaggerated. At this juncture, the argument is between the womanists and the Western feminists.
For my case study, I will like to bring in the following fictional works of Heinrich Böll: Die Verlorene Ehre der Katharina Blum, Gruppen Bilm mit Dame, Ansichten eines Clowns and Frauen vor Flusslandschaft. The goal of this work is to proffer possible suggestions and to give some indication of a way forward towards the amelioration of the situation of women as shown by Böll. In order to achieve this goal, I prefer to apply the womanist theoretical frame-work as a solution that can be found in a multicultural society; a kind of recourse to the source (to nature, to the roots). One understands womanism as an ideology of African women, in which they see their interests as that of their children and husbands. Their needs are deeply rooted in the well-being of the community. In order to achieve their goal, African womanists prefer gender-supplement, dialogue and complementarities. Here, Complaints are rare, because the female Gender is part of an administrative system, which has a male and a female hierarchy and in which men and women share the power. When there is complaint, Dialogue and settlement is preferred to confrontation. Obviously, this method is social and historically based and therefore, is not contextual. The womanist method is originally African and considers man and women as complementary. The biological differences between the genders are as evident and undeniable as the need for their combined division of labour in the bearing of off-springs. Apparently, the genders should complement each other instead of confronting each other. In this context, no one is expected to talk about replacement, aping the other or pushing out the other. This world view exists also in Europe and only needs to be rediscovered. The image of the church and the society in Heinrich Böll’s work is womanist oriented, as exemplified by the themes and motives in his novels and stories like authority, love, moral and sexuality, the marry-able woman, the trinity of the female, aesthetic of the human, the pure lady, realism, humanism mercifulness and solidarity with the masses and the rejects.
Here, we are quite far away from the l’art pour l’art trend. In these texts, that is the womanist literary texts, a hermeneutic contextual interpretation and aesthetics may not be applicable. As an African, I cannot afford the luxury of l’art pour l’art under the conditions shown above. Here one attempts therefore, to make certain German literature African. One may ask oneself: “How can one, with the above selected background, make the German authors accessible to the African recipients. Consequently, one tries to study how the African readers can read, understand and evaluate German literature – even when this has already been translated into English or French. In my own opinion, a womanist interpretation is step one in the arousing of interest of African recipients. This mediatory role should play the part of laying the foundation for literature readership – the reading of literature- being used as a means of mobilizing Africans to love German studies even at the University level.
The question here is: if one wants to communicate to the Africans the feminist novels and stories of Böll, will it then be more appropriate and more result oriented to analyse these texts using womanism or the western feminism? In my own understanding, it is clear that womanism is more appropriate here. The above mentioned works of Böll, in my own opinion, belong to the trend literature Tendenzliteratur as well as the literature of ruins Trümmerliteratur, that is why it is more appropriate, to take them to Africans by means of womanism, an ideology that suites people who are in pains and whose spirits are wounded, and are been daily bruised by the Euro-Americans and their local collaborators – the so called ten percent of the contemporary African polity.
In summary, it is worthy to say that Heinrich Böll proved his worth as a womanist in his literary creation. His male and female protagonists realized his vision of traditional community of people. The marriage between the church and the state constitutes or forms a great hindrance in the expected prophetic roles of the church in the society and the evils highlighted above. Religious structure should prevent paragraph-riding, materialism, casuistry, and hypocrisy from encroaching into their hierarchy and membership. Immediately after the Second World War, -1945, Böll himself experienced how inhuman and heartless the church was to the homeless and hungry population. The church committed the sin of conformity or should one say, she sinned by omission and by commission. Her meagre solidarity with the suffering masses – the women and the children and of course the men proved this.
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Grama, Ferdous. "Le "Womanism" d'Alice Walker : l'activisme politique d'une écrivaine." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30091.
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Cette étude examine le canon littéraire d'Alice Walker et explore les différentes dimensions de sa philosophie du « womanism » par rapport à la double oppression des femmes noires américaines. Elle explore les liens qui peuvent émerger entre la politique et l'esthétique ainsi que l'impact des éléments autobiographiques sur l'œuvre de fiction. La première partie traite de la représentation fictive du mouvement des Droits Civiques dans Meridian (1976) et explore l'activisme politique de Walker pendant les années 1960. La deuxième partie se concentre sur l'analyse théorique du « womanism » et propose une étude de The Color Purple (1982) qui explore la violence conjugale dans la communauté noire et dépeint le poids de la solidarité féminine. Enfin, la troisième partie se penche sur le sujet controversé de la mutilation génitale des femmes (excision) et sa représentation dans Possessing the Secret of Joy (1992) et Warrior Marks (1993). En somme, les écrits de fiction de Walker affichent une interprétation significative des réalités politiques de l'oppression institutionnalisée entre les sexes, aux Etats-Unis et dans le mondeThe purpose of this study is to examine Alice Walker's literary canon and to investigate the different dimensions of her womanist philosophy regarding the racial and gender oppression of African American women. This research explores the links that may emerge between politics and aesthetics as well as the impact of autobiographical elements on the work of fiction. It displays the weight of Walker's womanist contribution in black literature and her ability to offer new definitions of blackness and womanhood. The first part deals with the fictional representation of the Civil Rights Movement in Meridian (1976) and explores Walker's own political activism in the 1960s. The second part centers on a theoretical analysis of womanism and offers a study of The Color Purple (1982) which explores domestic violence in the black community. Finally, the third part delves into the controversial subject of Female Genital Mutilation and its representation in Possessing the Secret of Joy (1992). In sum, Walker's fictional writings display a significant interpretation of the political realities of institutionalized gender oppression in the USA and around the world
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Sundqvist, Sofia. "The Emancipation of Celie : The Color Purple as a womanist Bildungsroman." Thesis, Karlstad University, Karlstad University, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-890.
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The Emancipation of Celie: The Color Purple as a womanist Bildungsroman
The purpose of this essay is to study The Color Purple as a Bildungsroman, focusing on the development of the protagonist, Celie. The Color Purple is related to both the traditional Bildungsroman and to the female Bildungsroman, but the essay shows that it can also be seen as a womanist Bildungsroman. Initially, Celie believes that being a woman inescapably means that she has to serve and obey men and she is oppressed by patriarchy. She is eventually introduced to another way of living by the strong female characters of Sofia and Shug who embrace her in a kind of sisterhood, which is vital for Celie as she has nothing else to help her liberate herself from the patriarchal values that keep her down. In conclusion, this essay shows how Celie has developed from being a young girl, forced to act in an adult way, into a woman who displays signs of all the criteria for having achieved a womanist development: she is grown up (not just acting as though she is), she is in charge of a business, a house and, in short, her life. She is serious, she has a universalist perspective, and most importantly, she loves. Furthermore, the essay highlights which characteristics of her development can be linked to the traditional and the female Bildungsroman and which characteristics can be seen as typical of a womanist Bildungsroman.
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Nascimento, Heloísa do. "Com quantos retalhos se faz um quilt? costurando a narrativa de três escritoras negras contemporâneas." Universidade do Estado do Rio de Janeiro, 2008. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=696.
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A presente tese pretende estabelecer as confluências entre romances de três autoras distintas. Partindo de um viés womanista, dois romances de cada escritora foram analisados e suas similaridades enfocadas, principalmente no que concerne ao tratamento dado às personagens femininas. A tese é composta de cinco capítulos. O primeiro lida com conceitos e temas subjacentes ao debate em torno das literaturas produzidas pelas chamadas minorias. Já o segundo, mergulha no universo literário de Conceição Evaristo, nossa autora afro-brasileira. O terceiro segmento aborda a literatura da afro-americana Toni Morrison. No quarto capítulo, enfocamos a obra da moçambicana Paulina Chiziane. A costura do texto é alinhavada no quinto capítulo, quando tecemos considerações finais sobre as semelhanças e particularidades de cada autoraThe present thesis intends to establish the confluences between novels by three distinct authors. From a womanist perspective, two novels by each author were analyzed and their similarities were highlighted, especially concerning the treatment provided to the female characters. The thesis is made up of five chapters. The first one deals with concepts and themes underlying the debate about the literatures produced by the so-called minorities. The second chapter dives into the literary universe of our Afro-Brazilian writer, Conceição Evaristo. The third segment of the thesis focuses on the literature of the Afro-American Toni Morrison. The fourth sheds light on the works of the Mozambican Paulina Chiziane. The sewing of the text receives its finishing touches in the fifth chapter, where we elaborate final considerations on the similarities and peculiarities of each author
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Wenker, Stefanie. "Alice Walkers Romanwerk : eine Untersuchung zu Ganzheit(lichkeit) und Womanism /." Frankfurt am Main [u.a.] : Lang, 2000. http://www.gbv.de/dms/bs/toc/315900253.pdf.
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Yetzer, Megan. "Stranger Harassment: An Investigation of the Protective Role of Feminism and Womanism." University of Akron / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=akron1468347856.
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D'Alfonso, Chiara. "The language of feminism, womanism, and hip-hop in Beyoncé’s “***Flawless”." Bachelor's thesis, Alma Mater Studiorum - Università di Bologna, 2015. http://amslaurea.unibo.it/8806/.
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Blasingame, Dionne. "The Trauma of Chattel Slavery: A Womanist Perspective Women on Georgia in Early American Times." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/english_theses/138.
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This thesis explores the psycho-socio-cultural dynamics that surrounded black womanhood in antebellumGeorgia. The goal is twofold: first, to examine how slave narratives, testimonies, and interviews depicted the plight of enslaved black women through a womanist lens and second, to discover what political and socio-cultural constructions enabled the severe slave institution that was endemic toGeorgia. Womanist theory, psychoanalytic theory, and trauma theory are addressed in this study to focus on antebellum or pre-Civil WarGeorgia.
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Janusiewicz, Anna. "A Product of Womanism: Shug Avery in Alice Walker's The Color Purple." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-19243.
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Feminism in the early 1980's in the United States revolved much around social and cultural matters such as sexual liberation, self- definition and self- realization for women. Derived from these ideas within feminism comes Alice Walker's Womanism, that is the writer's own definition of the strong and independent woman of color. This paper investigates the character Shug Avery, in The ColorPurple (1983), in relation to feminism and Womanism. It is argued that she is an empowered female because of the characteristics and attributes that come along with being a Womanist, despite moral,cultural and societal conditions that indicate marginalization for Shug and all women.
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Micucci, Sonja. ""Blackness" och "Womanism" : Hur gestaltar Maya Angelous poesi den afroamerikanska språkkulturen samt kvinnan?" Thesis, Uppsala universitet, Litteraturvetenskapliga institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-177354.
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Pattillo, Carmela L. "Searching for the Womanist Within." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/wsi_theses/14.
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Searching for the Womanist Within is a play about self identity and the daily experience of African-American women who are at the intersecting oppressions of race, gender and class. The unique life perspective of Afeican-American women is explored through the retelling of stories from the writer’s life as well as the lives of other black women. In Feminist, Black Feminist, Afrocentric and Womanist drama it is common to steer away from conventional theatrical structures, Solo drama, a less conventional structure, was selected for this play. In addition to the play is an essay about the writing process, as well as a literature review and a statement of significance about this creative thesis.
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Turner, Deidra Rochelle. "Religion and womanism in the lives of Central Texas African American Baptist women." [College Station, Tex. : Texas A&M University, 2007. http://hdl.handle.net/1969.1/ETD-TAMU-1619.
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Russell, Tiffany Simpkins. ""Survival is not an Academic Skill": Exploring How African American Female Graduates of a Private Boarding School Craft an Identity." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/eps_diss/43.
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ABSTRACT “SURVIVAL IS NOT AN ACADEMIC SKILL”: EXPLORING HOW AFRICAN AMERICAN FEMALE GRADUATES OF A PRIVATE BOARDING SCHOOL CRAFT AN IDENTITY by Tiffany Simpkins Russell This qualitative study explores the private boarding school experiences of eight African American female graduates, the forms of identity they crafted and the survival skills they developed while navigating this unique terrain. A life history methodology grounded in the womanist tradition was used to develop a portrait of the women’s experiences using their personal narratives as well as integrating my own. Data collection methods included archival research of historical documents related to the private school, Personal History Interview of the primary researcher, Individual Life History interviews of each of the women, and a Group Conversation with the participants. Narrative analysis (Labov, 1997) and Brown and Gilligan’s Listener’s Guide (1992) were used to analyze the women’s narratives and revealed a set of four significant “creative essences.” A “creative essence” is defined as “a proactive, unique, and individual path to inner fulfillment” (Davis, 1998, p. 493). These essences elucidate the survival skills the women employed at various times in their academic careers to cope with sexism, racism, marginalization and invisibility in an injurious environment. The emergent “creative essences” are: 1) Asserting Blackness; 2) Creating Safe Spaces; 3) Finding Voice and Embracing Loudness; 4) Relying on Sistafriends. These “creative essences” are explored in detail using examples from the female respondents’ narratives, the scholarship on African American women’s strength and resilience and African American literature. Implications for educational practice and future research endeavors are discussed.
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Keiler-Bradshaw, Ahmon J. "Voices of the Earth: A Phenomenological Study of Women in the Nation of Gods and Earths." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/aas_theses/2.
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Historically, Black women have often been excluded from the discussion on leadership. This thesis argues that the leadership roles of the women in the Nation of Gods and Earths are consis-tent with the concepts of both Africana womanism and Black women’s leadership. However, through an analysis of Earth’s oral testimonies, this research concludes that though racism is the most pervading obstacle faced by Black people, The Nation of Gods and Earths must address and reevaluate the sexism that exists within its doctrine and practice. By doing so, the group can be-gin to recognize Black women’s leadership and utilize it more effectively. The Nation should collectively transform its gender inequality, in a way that does not compromise its culture, as a means of successfully sustaining and strengthening itself and the communities of which it serves.
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Blackmon, Janiece L. "I Am Because We Are: Africana Womanism as a Vehicle of Empowerment and Influence." Thesis, Virginia Tech, 2008. http://hdl.handle.net/10919/33840.
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The purpose of this research project has been to shed light on the experiences of Black women in Afrocentric groupsâ Nation of Gods and Earths, the Black Panther Party, and Rastafariansâ that operated on the fringes of society during the 1960s through the early 2000s. This work articulates the gender dynamics between the men and women of the groups. In it, I trace the history of Black nationalism and identity in the United States in the late 19th century to the 20th century which set the framework for the formation of the Nation of Gods and Earths (NGE), the Black Panther Party(BPP), and Rastafarianism and its members to see themselves as a part of the Black nation or community and the women of these groups to see their identity tied in with the goals and desires of the group not as one set on individualistic ambitions. The Africana womanist did not see herself as an individual but rather a vital part of the entire Black community. From a feminist perspective, it would appear as though the women of these Afrocentric fringe groups were marginalized and oppressed by the men but this perspective fails to give credence to the fact that Rasta women, Earthsâ the female members of the NGEâ and women Panthers saw race and racism as a more pressing issue than that of sexism. That is not to say that women in these groups did not question or challenge some of the sexist actions of their male counterparts. When there was a challenge it was done so in a way that reminded the men of the tenets of their respective group and their responsibility to uphold those principles; principles that required the men to consider the women as equally valuable in the cause of the group and deserving of just treatment.
While adhering to a gender order that afforded the male members a more visible position, the women of this study did not view their positions as mothers, wives, and sister members as a hindrance to their own personal joy or freedom. In fact, using an Africana womanist point of view, they would argue that it was in the best interest of the entire Rasta, NGE, or BPP and by extension, the Black community for them to own their statuses as a form of empowerment. For it was through their wombs and nurturing that the next generation would be born, through their providing a stable home that would allow their husbands to focus their attentions on the issues concerning their communities outward and through their role as supportive â sistersâ encouraging the men that the community could advance socially.
Master of Arts
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Mokgwathi, Kutlwano. "Situating Southern African Masculinities: A Multimodal Thematic Analysis of the Construction of Rape Culture and Cultured Violence in the Digital Age of #MenAreTrash & #AmINext?" Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1620124202447593.
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Karjalainen, Anette. "Alice Walker and the Grotesque in The Third Life of Grange Copeland." Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-16594.
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This essay examines the uses of the grotesque in Alice Walker’s novel The Third Life of Grange Copeland. Published in 1970 the novel has been subject to various readings by diverse scholars. However, previous research has failed to take into account the displays of the grotesque in the novel. This essay argues that not only does Walker use the grotesque prominently throughout the novel, but also that Walker constructs an intricate critique of U.S. society through her depictions of the grotesque. Resting largely on the theoretical perspective of Mikhail Bakhtin this essay examines the following grotesque images: the female spectacle, the female adolescent, the hysteric, pregnant death, monstrosity, and whiteness. By exposing Walker’s uses of the grotesque, this essay offers an analysis that exposes the relationship between Walker’s grotesque images and her womanist objective. The aim of The Third Life of Grange Copeland is to critique the oppressive regimes of patriarchy and U.S. white supremacist culture and society. It is argued here, then, that the grotesque is strategically used in different manners when addressing womanist and racial issues. Walker uses the grotesque in order to alter confining gender binaries and expose and criticize the destructive aspects of patriarchal and white supremacist ideologies. Through her narrative and the diverse characters of The Third Life, Walker exposes the repercussions of oppressive white supremacist and patriarchal orders.
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Pu, Xiumei. "Spirituality a womanist reading of Amy Tan's "The bonesetter's daughter" /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07192006-191437/.
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Thesis (M.A.)--Georgia State University, 2006.Title from title screen. Layli Phillips, committee chair; Margaret Mills Harper, Carol Marsh-Lockett, committee members. Electronic text (64 p.) : digital, PDF file. Description based on contents viewed Apr. 20, 2007. Includes bibliographical references (p. 57-64).
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Neumeister, Scott. "Border-Crossing Travels Across Literary Worlds: My Shamanic Conscientization." Scholar Commons, 2018. https://scholarcommons.usf.edu/etd/7553.
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Border-Crossing Travels Across Literary Worlds is an autocritographical journey that places a group of U.S. literary texts into critically conscious dialogue with the “text” of my life. As a white, American, middle-class, cishetero, able-bodied man, I historicize, contextualize, analyze, and deconstruct the process by which my ten years of graduate academic studies at the University of South Florida fostered my ongoing awakening to critical consciousness—the personal and political evolution Paolo Freire terms “conscientization.” I present the analytical insights I realized about landmark feminist and womanist texts I encountered during my graduate studies that resonate with the prominent literary works and events from my youth. By identifying personal contexts and identity-aware frameworks for how I read these influential texts in my past, I give concrete examples of how hegemonic systems of gender, race, class, sexuality, and ability operate within such writing. I also demonstrate how utilizing feminist and womanist theoretical lenses allows a scholar to re-vision and recover problematic texts. Across all my autocritographical travels, I imagine my own life experiences, as well as the positionality of my selected texts’ protagonists, in terms of the archetype of the shaman—a liminal, border-crossing person who walks between worlds to function in the capacity as a messenger, intermediary, and balance-bringing healer.
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Eaton, Kalenda C. "Talkin' bout a revolution Afro-politico womanism and the ideological transformation of the black community, 1965-1980 /." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1093540674.
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Thesis (Ph. D.)--Ohio State University, 2004.Document formatted into pages; contains 185 p. Includes bibliographical references. Abstract available online via OhioLINK's ETD Center; full text release delayed at author's request until 2007 Aug. 26.
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Gordon-Burns, Diane. "“ ... AND DID SHE CRY IN MĀORI?” Recovering, reassembling and restorying Tainui ancestresses in Aotearoa New Zealand." Thesis, University of Canterbury. History, 2014. http://hdl.handle.net/10092/9977.
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This thesis examines and reveals pre-colonial and colonial organisation of oral traditions,
attitudes and positions in relation to significant Tainui ancestresses. Mana wahine, womanist,
Kaupapa Māori and Indigenous autoethnography are key theories and methodologies that I have
used to reclaim, rediscover and retell their herstories. This approach allows for the
contexualisation of Tainui women based on Māori cultural values and practices. The women
examined are Whakaotirangi, Marama, Ruapūtahanga and Rehe Hekina Kenehuru. The
information that informs this thesis is from textual sources including those from the chiefly
narrated accounts, publications, newspapers and manuscripts.
This thesis is a challenge to patriarchal understandings and interpretations of female
inferiority in ancient practices, including karakia and whakapapa rites. I argue that the study of
ancient karakia, whakataukī and tradition reveals that Māori women held a place of the highest
regard and at times exerted power of a stronger force than their male counterparts: only the
women’s voice could whakatika certain events. Tainui women were crucial representatives
between the earthly and the spiritual domains. Significantly, I have ‘restoryed’ the ancestresses,
the effect being to reclaim a powerful place for women in Māori societies in contemporary times.
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Veronesi, Raquel Barros. ""A Reescritura das Personagens 'womanistas' de The Color Purple para o Cinema"." www.teses.ufc.br, 2015. http://www.repositorio.ufc.br/handle/riufc/11178.
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VERONESI, Raquel Barros. A reescritura das personagens 'womanistas' de The Color Purple para o Cinema. 2015. 160f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Letras, Fortaleza (CE), 2015.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-03-31T12:54:43Z No. of bitstreams: 1 2015_dis_rbveronesi.pdf: 1893379 bytes, checksum: 8be8e578c998b24565a9290d5f0bf9ce (MD5)
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The present dissertation analyses the translation of womanism in The Color Purple (1982), by Alice Walker, into its homonymous film adaptation in 1985, directed by Steven Spielberg. The term womanism, although it also refers to the black feminism, relates to a movement that transcends the social aspect; it is, therefore, a spiritual movement, committed to the survival and welfare of all people, independent on race, sex, religion, among others. The novel The Color Purple tells Celie’s story, a semi-illiterate black teenager who writes letters to God, telling situations about her life. Through friendship with other women and, consequently, the discovery of new ways of being and feeling, the character tries to overcome the trauma caused by the separation of her sister and her children, and the physical and psychological rapes she had suffered. In this research, we investigate, specifically, the rewriting of four female characters – Celie, Nettie, Sofia and Shug – since we perceive them as the main representative of womanism in the novel. Our hypothesis is that some womanist aspects, such as religion and homosexuality, were softened in the translation, due to contextual issues, whereas others were emphasized because they were adapted into both the poetics of the cinema of the 80’s, and of the director. As theoretical background, we take Even-Zohar’s postulates (1990), about the polysystem theory, and Toury’s assumptions (2012), which understand the studies of translation emphasizing the cultural factor, and considering the influence that the target culture has on the translation process. We also take Lefevere’s concept of rewriting (2007), which emphasizes the historical and cultural nature of the translated texts. Concerning the translation of literary works into the cinema, we use the studies by Cattrysse (1992), and the considerations of authors, such as Stam (2008; 2011) and Hutcheon (2013), who discuss the relationship between the two language systems. Finally, about womanism, the reflections by Maparyan (2012) and Walker (1983) are critical in conducting the analysis. The results showed that the strategies of softening and emphasis on the translation of the female characters’ womanist traits concern the translators’ poetic, as well as the specificities of the cinematic system. Therefore, in the adaptation, they reflect much more the poetics of Hollywood cinema of the 80’s, and of the director, than the womanism observed in the literary work.
A presente dissertação analisa a tradução do “womanismo” em The Color Purple (1982), da escritora Alice Walker, para o filme homônimo de 1985, dirigido por Steven Spielberg. O termo womanism, embora se refira também ao feminismo negro, diz respeito a um movimento que transcende o social; ele é, portanto, um movimento espiritual, comprometido com a sobrevivência e o bem-estar de todas as pessoas, independente de raça, sexo, religião, entre outros aspectos. O romance The Color Purple narra a história de Celie, uma adolescente negra semiletrada, que escreve cartas a Deus, contando sobre sua vida. Por meio da amizade com outras mulheres e, consequentemente, da descoberta de novas formas de ser e sentir, a personagem tenta superar os traumas causados pela separação da irmã e de seus filhos e pelos estupros físicos e psicológicos que sofreu. Nesta pesquisa, investigamos, especificamente, a reescritura de quatro personagens femininas – Celie, Nettie, Sofia e Shug – uma vez que as percebemos como as principais representantes do “womanismo” no romance. Partimos da hipótese de que alguns aspectos “womanistas”, tais como religião e homossexualidade, foram suavizados na tradução, devido a questões contextuais, enquanto outros foram enfatizados porque se adequavam à poética, tanto do diretor, quanto do cinema da década de oitenta. Como fundamentação teórica, recorremos aos postulados de Even-Zohar (1990), sobre a teoria dos polissistemas, e aos pressupostos de Toury (2012), que entendem os estudos da tradução com ênfase no fator cultural, considerando a influência que a cultura de chegada exerce sobre o processo tradutório. Baseamo-nos também no conceito de reescritura, de Lefevere (2007), que enfatiza o caráter histórico e cultural dos textos traduzidos. Sobre as questões de tradução de obras literárias para o cinema, empregamos os estudos de Cattrysse (1992), e as considerações de autores, tais como Stam (2008; 2011) e Hutcheon (2013), que discutem sobre a relação entre os dois sistemas de linguagem. Por fim, no que se refere ao “womanismo”, as reflexões de Maparyan (2012), bem como da própria Walker (1983) são fundamentais na condução da análise. Os resultados mostraram que as estratégias de suavização e ênfase na tradução dos traços “womanistas” das personagens femininas dizem respeito à poética dos tradutores, bem como às especificidades do sistema cinematográfico. Por isso, na adaptação, elas refletem muito mais a poética do diretor e do cinema hollywoodiano dos anos oitenta, do que o “womanismo” observado na obra literária.
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Nguyen, Catthuan L. "A Joint Reading of the Color Purple and the Awakening: From Feminism to Womanism and the Significance of Authentic Feminine Space." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/english_theses/87.
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Alice Walker’s The Color Purple and Kate Chopin’s The Awakening fundamentally share the universal feminist yearning for personal freedom and independence within an oppressive, patriarchal society. With regards to the texts’ stylistic differences and disparate social contexts, their heroines seek to ideologically oppose social rules and conventions for women without achieving the same results. This difference lies in the fact that Chopin’s text fosters the traditional feminism embraced by the majority culture, while Walker’s text makes use of womanism. The availability and authenticity of feminine space for the generation of women’s culture also determine the extent of changes achieved.
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Coleman, Mildred H. (milliecoleman@comcast net). "Recovering Frances Virginia and the Frances Virginia Tea Room: Transition Era Activism at the Intersections of Womanism, Feminism, and Home Economics, 1920-1962." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/wsi_theses/29.
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ABSTRACT This work answers the question “Who was Frances Virginia?” by recovering the story of an Atlanta entrepreneur, Frances Virginia Wikle Whitaker, and her tea room foodservice business. It acknowledges “Frances Virginia,” as the public knew her; and focuses on her career as demonstrative of an under‐theorized form of women’s activism. Her education and proclivity in the once all‐female domain of home economics have important characteristics that are under‐ represented, and often misinterpreted, in today’s discourse. I use a womanist theoretical lens within a historical frame to examine her story as a home economist during the tea room movement of the U. S. feminist movement’s Transition Era, 1920s‐1960s. Together, these elements illuminate the significance of Frances Virginia and her particular form of activism.
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Diamanka, Fanta. "Broadcasting Change: Radio Talk Shows, Education and Women’s Empowerment in Senegal." Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1365168542.
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Johnson, Pearlie Mae Wahlman Maude. "African American quilts an examination of feminism, identity, and empowerment in the fabric arts of Kansas City quilters /." Diss., UMK access, 2008.
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Thesis (Ph. D.)--Dept. of Art and Art History and Dept. of Sociology. University of Missouri--Kansas City, 2008."A dissertation in art history and sociology." Advisor: Maude Southwell Wahlman. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Feb. 6, 2009. Includes bibliographical references (leaves 202-247). Online version of the print edition.
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Sanchez, Tani Dianca. "Race and the Matrix Movie Trilogy." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/215411.
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Using a close textual and contextual analysis, I trace themes of gender and race in the Matrix trilogy, arguing for the presence of a parallel, embedded filmic narrative, one that neatly aligns with African-American critical traditions affirming subjugated ideologies, knowledges, communities and forms. Decoding the films through the lenses of race, womanist, film studies and cultural studies theories, I explore this signified, covert storyline through phenotypes, casting choices, plot twists, and extra filmic events. In this dissertation project, I argue that their preponderance, consistency, and coherence are evidence of deliberate commentary. I further claim that that the trilogy can be reasonably understood as a historically motivated critique of Whiteness and White supremacy, offering references to American slavery and ideologies, as well as to cross-racial ideological domination and collective, coalitional and revolutionary change. Since long standing racial and gender understandings (along with their attendant domination and oppression) persist, examining popular films with transformed constructions is useful in supporting frameworks for conceptual change.
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van, Uitert Catherine Gardner Guyon. "Paradox and Paradise: Conflicting Perspectives on Race, Gender, and Nature in Aminata Sow Fall's Douceurs du bercail." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2352.
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In my thesis, I examine Aminata Sow Fall's sixth novel Douceurs du bercail "The Sweetness of Home" through three lenses: race, gender, and nature. I analyze the way Sow Fall approaches each of these three areas in terms of paradox to emphasize her understanding of the complexity of these issues and her reluctance to outline them rigidly. Instead of putting forth hard opinions about how race, gender, or nature should be understood, Sow Fall exhibits a propensity to allow each area to remain complicated. I study why she allows racial, gendered, and environmental paradoxes to circulate around one another in her text rather than attempting to resolve them, concluding that she uses this strategy both as an organizing principle and as an invitation to her readers to question the extant theories surrounding these three issues. Sow Fall's use of language in all three areas signals an underlying fascination with the paradoxes inherent in each. In the chapter on race, I discuss the contrasting narrative styles Sow Fall uses to describe European airport officials versus the protagonist Asta's best friend, a French woman named Anne. Sow Fall's language is significant here because she contrasts two white Europeans, one characterized as systematic and cold, the other warm and open, respectively. I also discuss the way Sow Fall uses an informal and lethargic narrative voice to characterize a black secretary living in Senegal, further highlighting the disconnect between the two racial groups. In the chapter on feminism, I discuss a shift in Asta's language as she becomes more assertive. I also analyze the various aspects of femininity in Douceurs du bercail which have led some scholars to carry out feminist readings of the text, such as Asta's decision to leave her domineering and abusive husband, but recognize the more traditional aspects of the novel, such as Asta's marriage to Babou at Naatangué, as problematic to a purely feminist reading of the text. In the chapter on nature, I study Sow Fall's problematic use of Westernized language to describe the development of the untouched land of Naatangué into a lucrative farm. Throughout the chapters, I interpret Naatangué as the ultimate paradoxical space which is at once wrought with complicated language and conflicting ideals yet acts as a quasi-paradise where Asta and her friends balance the conflicting forces of tradition and modernity. Naatangué also acts as an organizing principle where all three areas of my study intersect.
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Harris, Adenike A. "Restorative Notions: Regaining My Voice, Regaining My Father: A Creative Womanist Approach to Healing from Sexual Abuse." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/wsi_theses/23.
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This creative thesis illustrates how the writer initiated a ‘call-and-response’ dialogue as a healing strategy to heal her relationship with her non-abusive biological father after revealing to him that her stepfather had sexually abused her from ages 14 to 22. This memoir both contributes to the field of Women’s Studies and provides an example that other sexual abuse survivors can follow to heal their intimate relationships.
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Rivers, NeCole L. "The Expectation of Emotional Strength and its Impact on African American Women's Weight." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/1274.
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African American (AA) women have the highest rates of obesity and weight-related diseases of any other cultural group in the United States. The purpose of this study was to examine the relationship between acceptance of the Strong Black Woman (SBW) cultural construct and the following weight-related health factors: body mass index (BMI), high blood pressure, stroke, and diabetes mellitus (DM). The hypothesis was that a positive relationship exists between accepting the SBW persona and weight-related health factors. The theory of womanism was used to guide this study. Convenience sampling was used to recruit 127 AA women to participant in an online survey. Descriptive statistical analysis was performed on the demographics. Multiple regression analysis was conducted to evaluate the research questions. The affect and regulation subscale from the Strong Black Woman Cultural Construct Scale was used to measure mental and emotional strength. Willingness to ask for help was measured using the General Help Seeking questionnaire original version. The Emotional Eating Scale measured eating behaviors in response to anger, frustration, depression, and depressed mood. The Perceived Stress Scale measured perceived stress. The results of the analyses revealed that mental and emotional strength were significantly related to BMI and high blood pressure. There was no significant relationship found between mental and emotional strength and heart disease, stroke, and DM. This study could provide useful information for future weight management treatment for AA women. Positive social change is implied because understanding weight gain in this population may help to decrease the incidences of obesity and associated weight-related illnesses.
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Moore, Aisha A. "Educating as a Vocation: A Phenomenological Study of Womanist Educational Leaders." Thesis, NSUWorks, 2016. https://nsuworks.nova.edu/fse_etd/77.
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The problem is that little is known about the life experiences and womanist characteristics of African-American female school leaders and how these experiences and characteristics have collectively influenced their leadership skills and practices within American schools. The phenomenological study sought to understand and describe the lived experiences of African-American female educational leaders who embody womanist characteristics and to identify how the following five factors have influenced their practices in educational leadership: (a) activism, (b) the knowledge and acceptance of multiple identities, (c) the usage of motherwit and othermothering (d) the care-ethic, and (e) the breaking of barriers. A purposive sample of African-American women who are educational leaders in urban school districts with predominately racial and ethnic minority student populations in the southwestern and southern parts of the country were used in this study. Data was analyzed to answer the following three research questions: (a) What do the characteristics of womanism mean to African-American female educational leaders?, (b) What perceived role do womanist characteristics have in the professional practices and leadership-styles of African-American female educational leaders?, and (c) What elements of womanism influence the African-American female educational leader’s efforts in helping to close the achievement gap experienced by many students of color? The study was conducted using an explanatory, qualitative style based on a phenomenological methodology. Participants completed telephone and face-to-face interviews. The four female participants (a) have held educational leadership positions, (b) are between the ages of 30 and 80, and (c) are African-American. This research can be a source of information and motivation to all women who aspire to become educational leaders, specifically African-American women who serve or desire to serve minority students in urban schools. The analysis revealed the nine themes: A mentor is a must, teacher leadership, activism, overcoming stereotypes, a strong sense of self, a vocation, breaking barriers, care, and high expectations.
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Ogwude, Haadiza N. "Popular Nigerian Women's Magazines and Discourses of Femininity: A Textual Analysis of Today's Woman, Genevieve, and Exquisite." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou161643816575918.
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Aboderin, Olutoyosi Abigail. "More Than a Hashtag: An Examination of the #BlackGirlMagic Phenomenon." Master's thesis, Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/592065.
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African American StudiesM.L.A.
Cashawn Thompson, who is credited for coining the phrase “Black girls are magic” which was later shortened to Black Girl Magic, says in an interview with the Los Angeles Times that “at its core, the purpose of this movement is to create a platform where women of color can stand together against “the stereotyping, colorism, misogynoir and racism that is often their lived experience.” Julee Wilson, Fashion Senior Editor at Essence Magazine, reflects Thompson in her article written for HuffPost saying, “Black Girl Magic is a term used to illustrate the universal awesomeness of black women. It’s about celebrating anything we deem particularly dope, inspiring, or mind-blowing about ourselves.” (Wilson, 2016) Nielsen Media Research similarly defines #BlackGirlMagic as “a cross-platform gathering of empowered Black women who uplift each other and shine a light on the impressive accomplishments of Black women throughout the world, a hashtag which uncovers and addresses the daily racism that so
Temple University--Theses
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McGill, Keisha KaVon. "Experiences of African American Mothers Raising Gifted Children." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6923.
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Equality in educational access has long been an area of concern for U.S. educators, policy makers, and advocates. Congress issued a mandate in 1969 to identify the needs of gifted students and to ensure that those needs were being met. However, the needs of gifted minority students were not specifically addressed. Little is known about how African American mothers are affected by the demands of raising and advocating for their gifted child. The purpose of this hermeneutic phenomenological qualitative inquiry was to explore the lived experiences of African American mothers raising gifted children. The theory of womanism was used to explore the experiential anecdotes offered by the participants and to guide in analysis of developing themes. In addition, critical race theory was used to further examine the narratives offered by the participant mothers. Nine African American mothers whose children were identified as academically and intellectually gifted participated in interviews; analysis of data included use of the hermeneutic circle and resulted in the identification of 4 essential themes and 8 subthemes. Subthemes, that seemed particularly meaningful to participants, included othermothering, exasperation, resilience, and the Black male experience. Findings highlight the mothers' resilience when dealing with instances of microaggressions and microinsults. Additionally, findings elucidated their desire to see every child succeed through othermothering behaviors. Implications for positive social change include contributing to the body of knowledge regarding the needs and challenges affecting African American mothers raising gifted children.
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Nzute, Anastesia. "Utilisation of insecticide treated nets among women in rural Nigeria : themes, stories, and performance." Thesis, University of Wolverhampton, 2017. http://hdl.handle.net/2436/620391.
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Background: The effect of Malaria attack on maternal and child health in Nigeria is high compared with other countries in sub Saharan Africa. This problem has been a persistent issue in Nigeria and many researchers have tried to proffer solutions. Insecticide treated nets (ITN) have been identified as providing approximately 80% protection against malaria attack. However, all the measures put in place to control malaria failed to meet up with the set target of the Roll Back Malaria Initiative, which aimed at reducing malaria deaths in Nigeria by half by 2010 in line with the Millennium Development Goals (Anyaehie et al., 2009). As part of the global initiative to reduce malaria deaths before 2015 (Amoran, Senbanjo and Asagwara, 2011) the Nigerian government introduced intervention programmes to protect pregnant women, and children under-five years of age (Anyaehie et al., 2011). However, although there has been considerable and effective intervention in controlling this preventable disease in the African continent, marked inconsistency in the distribution of the ITN, scarcity and low usage in Nigeria (Amoran, Senbanjo and Asagwara, 2011) are apparent, despite emphasis on community-based strategies for malaria control (Obinna, 2011). For midwives in rural Nigeria the disproportionate vulnerability of pregnant women and young children is of great concern. This particular issue is the focus of a hermeneutic phenomenological inquiry into the experiences of pregnant women and mothers in their efforts to protect their families and themselves from malaria attack. The study contends that the ‘big (pan-African/national) story’ of malaria has found many voices, speaking from a predominantly positivist perspective. While some more interpretivist approaches to exploring experience have been employed elsewhere in Sub-Saharan Africa (Rachel and Frank 2005), there remains a need for more participatory research related to health care issues in Nigeria (Abdullahi et al 2013). Women and children make up the majority of the Nigeria population of over 160 million. An attack of malaria on them affects entire households and the economy of the nation. Therefore, the purpose of this study was to give voice to the ‘small (household) stories’ of Nigerian women (mothers and health workers), living and working in impoverished rural communities, and consider how their viewpoints, perspectives and imaginings might contribute to the fight for a malaria-free Nigeria. Methodological approach: The research draws on the philosophy of Martin Heidegger, Hans-Georg Gadamer, and Maurice Merleau-Ponty. The participants’ accounts are interpreted in terms of Africana ‘Womanism’ as defined by Hudson-Weems (1993), the socio-narratology approach elaborated by Frank (2010), and Igbo world-view. Research procedure: Individual semi-structured interviews and focus groups were conducted with Igbo women in three rural communities in Enugu State in eastern Nigeria (Nsukka, Ngwo, and Amechi). This was a three-phase process involving an initial orientation visit to engage with local gatekeepers and community health workers. A first round of interviews and discussion took place in three communities in 2014, followed by the first phase of interpretation. A second field trip took place in 2015, during which participants discussed the ongoing interpretation and elaborated further on some of the issues raised. Interpretive phases 2 and 3 followed this visit. Interpretive process: Interpretive shifts in understanding were accomplished in three ways: 1. Seeking thematic connections between participants’ accounts of living with the threat of malaria. 2. Engaging in dialogical narrative analysis to explore the work done by the stories embedded in individual accounts of living under the threat of malaria. 3. Crafting found poetry from within the collective accounts to produce an evocative text that could mediate an emotional response and understanding of the malaria experience. Key outcomes: The research was a response to calls for more participatory research into the detailed experiences of people in Africa facing up to the threat of malaria. It has provided a vehicle for the voices of a group of Nigerian women and health workers to bring attention to the continuing plight of pregnant women and their families with limited access to insecticide-treated bed nets in poor living conditions. They have told how they seek to empower themselves in their own small and particular ways. It has provided insights into their worldview(s) and what others might see from where they stand. As such it has added to their own call expressed during the research to “Keep malaria on the agenda.” The research has used the women’s own testimony to create an oral resource designed https://youtu.be/XelMXLUzTV0 to facilitate education and action among small local groups of women and their families, and for health workers in local rural communities.
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Meggs, Michelle. ""Oh She Ratchet": An Examination of Tyler Perry's Madea and Christianee Porter's Miss Shirleen Characters as Agents of Black Women's Liberation." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2019. http://digitalcommons.auctr.edu/cauetds/199.
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This purpose of this dissertation is to utilize womanism and ratchetness to determine how the actions of Tyler Perry’s Madea and Christianee Porter’s Miss Shirleen characters represent Black women’s agency through their ratchet actions. This dissertation analyzed two Tyler Perry films and five Miss Shirleen videos to determine whether their actions conveyed cultural and liberative significance beyond entertainment. This research discovered that both characters engaged in resistance to disempowering narratives through actions that embraced a radical subjectivity and subsequent dismissal of respectability politics that embraced the strengths of Black womanhood in affirming, creative, and audacious ways. This dissertation also found that ratchetness and womanism as liberative agency leave room for Black women to redefine themselves and evolve based on their own indigenous knowledge and create a language that is familiar and uplifting for themselves. Moreover, Black women can be ratchet, womanist, and respectable simultaneously regardless of class status thereby rejecting a pathologized Black womanhood.
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Sharpe, Chelsea. "Experiences of Parenting for African American Female Survivors of Childhood Sexual Abuse." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5038.
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Childhood sexual abuse (CSA) has been linked to a number of adverse effects in adulthood including higher levels of depression, shame, guilt, self-blame, somatic concerns, anxiety, dissociation, repression, denial, relationship problems, and sexual problems. Little is known, however, about the influence CSA has on parenting, specifically among African American mothers, as previous researchers have primarily focused on the trauma experienced by survivors. Examining the impact of CSA on African American mothers' parenting is important as those children of survivors will often also experience the impact of the long-term sequelae associated with CSA. Guided by womanist theory, the purpose of this hermeneutic phenomenological qualitative inquiry was to explore the lived experiences in relation to parenting of African American mothers who survived CSA. Experiential anecdotes of data collected from interviews with 7 participants were hand coded for emergent themes; analysis generated 4 essential themes and 10 subthemes of experience. Themes included impact of abuse, bonding, efforts to protect, spirituality, and desires. This study's implications for positive social change include contributing to the knowledge base about the process of parenting experienced by African American female survivors of CSA. Findings may add insight shedding light on cultural nuances in parenting and coping with trauma and inform culturally-competent practice. Using study findings, mental health providers may be able to develop tailored treatment interventions and better support services for the prevention of adverse long-term effects of CSA in African American women.
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Orjinta, Ikechukwu Aloysius [Verfasser], and Clemens [Akademischer Betreuer] Pornschlegel. "Womanism as a method of literary text interpretation : a study of emergent women’s images under religious structures in selected works of Heinrich Böll / Aloysius-Gonzagas Ikechukwu Orjinta. Betreuer: Clemens Pornschlegel." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2011. http://d-nb.info/1038152372/34.
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Gaines, Rondee. "I am a Revolutionary Black Female Nationalist: A Womanist Analysis of Fulani Sunni Ali's Role as a New African Citizen and Minister of In-formation in the Provisional Government of the Republic of New Africa." Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/communication_diss/44.
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Historically, black women have always played key roles in the struggle for liberation. A critical determinant of black women’s activism was the influence of both race and gender, as these factors were immutably married to their subjectivities. African American women faced the socio-cultural and structural challenge of sexism prevalent in the United States and also in the black community. My study examines the life of Fulani Sunni Ali, her role in black liberation, her role as the Minister of Information for the Provisional Government for the Republic of New Africa, and her communication strategies. In doing so, I evaluate a black female revolutionary nationalist’s discursive negotiation of her identity during the Black Power and Black Nationalist Movement. I also use womanist criticism to analyze interviews with Sunni Ali and archival data in her possession to reveal the complexity and diversity of black women’s roles and activities in a history of black resistance struggle and to locate black female presence and agency in Black Power. The following study more generally analyzes black female revolutionary nationalists’ roles, activities, and discursive identity negotiation during the Black Power Movement. By examining Sunni Ali’s life and the way she struggled against racism and patriarchy to advocate for Black Power and Black Nationalism, I demonstrate how her activism was a continuation of a tradition of black women’s resistance, and I extrapolate her forms of black women’s activism extant in the movement.
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Taylor, Toniesha Latrice. "A Tradition Her Own: Womanist Rhetoric and the Womanist Sermon." Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1231801444.
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Devoe, Yolandé Aileen Ifalami PhD. "In Pictures and Words: A Womanist Answer to Addressing the Lived Experience of African American Women and Their Bodies—A Gumbo of Liberation and Healing." Antioch University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1603278646105912.
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Hardy, Kimberly Annette Glazier Jocelyn. "Womanist performative pedagogy." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2377.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2009.Title from electronic title page (viewed Jun. 26, 2009). "... in partial fulfillment of the requirements for the degree of Master of Arts in the School of Education Culture, Curriculum, and Change." Discipline: Education; Department/School: Education.
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Leboime, Sarah. ""Storm coming" : résistance et résilience dans le Black Arts Movement à Chicago." Thesis, Université de Paris (2019-....), 2020. http://www.theses.fr/2020UNIP7019.
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Cette thèse se concentre sur le Black Arts Movement (BAM) tel qu’il prit forme à Chicago dans les années 1960 et 1970. Encore largement absent dans l’historiographie de la lutte des Noir.e.s pour la liberté (Black Freedom Struggle), la « sœur esthétique et spirituelle » du mouvement Black Power s’inscrivit pourtant de façon puissante dans la longue histoire du militantisme noir aux États-Unis. Chicago, l’une des villes les plus ségréguées du Nord du pays, tint en outre une place particulière dans le mouvement et dans la construction de sa philosophie du nationalisme culturel. Au-delà du fait que ce fut la ville du BAM où le plus de genres artistiques furent représentés (arts visuels, littérature, théâtre, musique, danse), la « ville des vents » fut également celle où les organisations du mouvement perdurèrent le plus longtemps — plusieurs existent encore aujourd’hui. L’un des objectifs de cette thèse est donc de tenter de comprendre les raisons de cette résilience, en étudiant notamment la politique de l’espace propre aux réalisations du BAM à Chicago ainsi que les ponts générationnels forts qui se construisirent au sein et autour du mouvement. L’originalité de ce travail consiste également en sa mise en exergue des questions de genre, cruciales à toute compréhension profonde du BAM et pourtant encore largement minimisées. Souvent décrit comme sexiste et hétérosexiste, le Black Arts Movement fut en fait bien plus complexe que certain.e.s aimeraient le croire. Les femmes artistes noires de Chicago y jouèrent notamment des rôles organisationnels clés et elles contribuèrent à faire reculer la misogynie de nombreux de leurs homologues masculins. Elles articulèrent par ailleurs leurs propres mises en pratique de l’autodéfinition chère au BAM et luttèrent contre les stéréotypes avilissants dans lesquels on essayait souvent de les faire rentrer. En affirmant leur droit à la complexité et en s’inscrivant dans une longue lignée de foremothers, les écrivaines et artistes du BAM participèrent ainsi à la création d’une « pensée féministe noire ». Cette étude s’applique in fine à montrer que le BAM, comme les individus en son sein, ne peut s’appréhender de façon linéaire et étroite puisqu’il fut multidimensionnel et continue d’échapper à toute définition monolithiqueThis dissertation focuses on the Black Arts Movement (BAM) in 1960s and 1970s Chicago. The “aesthetic and spiritual sister” of the Black Power Movement has been largely understudied in the historiography of the Black Freedom Struggle, yet it is thoroughly woven into the long history of African American activism in the United States. As one of the most segregated cities of the American North, Chicago held a unique place in the movement and in its fashioning of cultural nationalism. Not only was it the city where the BAM took the greatest variety of artistic forms (visual arts, literature, theatre, music, dance) but the movement in the “Windy City” also produced some its most perennial organisations, several of them still being active today. This study partly aims at shedding the light on the reasons behind this resilience by emphasizing the specific twofold spatial politics of the BAM in Chicago as well as the many intergenerational exchanges having occurred both within and around the movement. Besides, this work’s originality lies in its articulation of the complex gender issues at stake in the Black Arts Movement, which have repeatedly been played down in spite of being crucial to any thorough understanding of the movement. While it has often been described as sexist and heterosexist, the BAM was actually much more complex than some might think. For instance, Chicago’s Black women artists had key organizational roles and they largely contributed to resisting the misogyny of many of their male counterparts. They articulated their own implementations of the BAM’s emphasis on self-definition and fought the demeaning stereotypes that were often imposed on them. As they asserted their right to complexity and called on a lineage of foremothers, BAM women writers and artists helped forge the “black feminist thought.” This study eventually endeavours to complicate any linear and narrow understanding of the Black Arts Movement and the individuals in its midst, for the movement was multifaceted and continues to escape any monolithic definition
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Hami, Iman. "Alice Walker's womanist fiction : tensions and reconciliations." Thesis, University of Essex, 2016. http://repository.essex.ac.uk/16683/.
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A theory formulated by Alice Walker, womanism focuses on the unification of men and women with Nature and Earth. This thesis explores womanism with regards to its specific concerns with African American women’s rights, identities, and self-actualisation, and points towards its more overarching concerns with human relations and sexual freedom, as expressed in each of Walker’s seven novels. The seven novels discussed in the thesis are The Third Life of Grange Copeland (1970), Meridian (1976), The Color Purple (1982), The Temple of My Familiar (1989), Possessing the Secret of Joy (1992), By the Light of My Father’s Smile (1998), and Now Is the Time to Open Your Heart (2004). Although Walker introduces the term “womanism” in 1983, this thesis traces the development of the concept across her canon of fictional works. By analysing the novels written in the 1970s, I establish how the term came to be coined, and, by seeing through themes and issues addressed early on and how they can be mapped through analysis of her later works, I demonstrate how womanism went on to be further developed and complexly wrought. This thesis thus examines how Alice Walker’s own theory of womanism is reflected through the oeuvre of her fictional works, and considers where tensions arise in her application of what is intended to be a universalist, humanist, project. For, in many of her novels, it is women’s sexuality and sexual power that are the focus, often at the cost of developing the potential of male characters’ equivalent attributes. However, as will be argued, it is in Walker’s later, less appreciated, works that womanism is more fully developed in its universal claims. The integration of spiritual themes and concepts into her narratives reduce or remove the tensions that arise in the reconciliation between woman and man, as well as between humanity and nature.
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Silva, Dâmaris de Oliveira Batista da. "O humano em Womanity." Florianópolis, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/99494.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em Psicologia.Made available in DSpace on 2013-03-04T20:59:11Z (GMT). No. of bitstreams: 1 305401.pdf: 2462687 bytes, checksum: d94755714d5c4467851a128e2961035c (MD5)
A cultura da comunicação transforma e cria uma nova forma urbana, a comunicação urbana que produzida é para nos capturar e envolver com maior intensidade nessa sociedade do consumo. Há na comunicação publicitária uma proposta ideológica, pois cada signo é dirigido a alguém e o diálogo é constituído pelo poder. Nossa inserção no mundo define e é definida por tempos e espaços de circulação e vivência; estes delimitam e possibilitam a constituição dos sujeitos Na partilha do sensível nesta sociedade do consumo, o discurso publicitário constrói um comum que disponível está a todos, mas ao mesmo tempo nos singulariza pelo poder de compra. Temos uma dimensão política na comunicação publicitária. Com o objetivo de compreender que perspectivas de humano e humanidade sustentam e possibilitam Womanity, estudamos o perfume, a proposta da plataforma, a fotografia e o filme, elementos integrantes da campanha publicitária. Percebemos que o olfato tem sido um sentido esquecido pelas pesquisas em Psicologia, enquanto a indústria do perfume cresce no país e a propaganda do mesmo presente está em muitos espaços. Fragrâncias são criadas em consonância com um tempo, um espaço e os valores que ali são forjados. As estratégias de marketing criadas são para atrair, manter e fidelizar consumidores em torno do produto. A comunicação do marketing reflete e refrata o mundo; vem dele ao mesmo tempo em que o transforma. Para os tempos contemporâneos, a comunicação publicitária é inseparável das estratégias de sobrevivência das mercadorias. E essas, as mercadorias, inseparáveis são dos sujeitos inseridos num tempo em que consumir é condição para ser, pertencer e se relacionar. Estudamos os enunciados da campanha. As estratégias de propaganda e publicidade, então, se mostraram potencialmente detentoras de uma dimensão artística e política, no sentido de que mobilizam e provocam o modo como nos organizamos em sociedade. Definimos tais dimensões seja pela perspectiva econômica, pois convida ao consumo, seja pela perspectiva em que possibilita a construção de significados de pertencimento, participação e prazer estético. A humanidade, em Womanity, tensiona diversas dicotomias, como fragrância masculina e fragrância feminina, tempo passado e tempo futuro, eu e você, emissor e receptor; e discorre sobre o compartilhamento, o encontro, a mistura de cores, espaços, sabores, odores, elementos tido como contrastantes, para os colocar em um mesmo tempo, espaço e lugar criando mudanças.
The culture of communication processes and creates a new urban form, urban communication is made to capture and engage in more intense in this consumer society. There is a proposal on advertising communication ideological, as each sign is directed to someone and the dialogue consists of the power. Our place in the world defines and is defined by time and space to move and experience, these limit and allow the establishment of sharing sensitive subject in this consumer society, the discourse constructs a common advertising is available to everyone, but at the same time uniqueness in purchasing power. We have a political dimension in advertising communication. In order to understand that prospects for humanity and human support and enable Womanity, we studied the perfume, the proposed platform, photography and film, integral elements of the campaign. We realized that the smell has been a sense overlooked by research in psychology, while the perfume industry grows in the country and this evoluted in many areas. Fragrances are created in line with time, space and the values that are forged here. Marketing strategies are designed to attract, retain and engage consumers around the product. The marketing communication reflects and refracts the world, it comes at the same time the changes. In contemporary times, the advertising communication is inseparable from the survival strategies of the goods. And these, the goods are inseparable subjects entered a time when consumption is a prerequisite to belong and relate to. We studied the statements of the campaign. The strategies of advertising, then proved potentially holding an artistic and political dimension, in the sense that mobilize and lead the way we organize society. Such dimension is defined by the economic perspective, because it invites the consumer, is the perspective that enables the construction of meanings of belonging, participation and aesthetic pleasure. Humanity, in Womanity, braiking several dichotomies, as masculine and feminine fragrance, past and future, you and I, transmitter and receiver, and talks about sharing the meeting, the mixture of colors, places, tastes, odors, seen as contrasting elements, to put them in the same time, creating space and place changes.
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Somogyi, Jayne. "One Woman's Freedom." Digital Commons at Loyola Marymount University and Loyola Law School, 1986. https://digitalcommons.lmu.edu/etd/590.
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Knowlton, Sarah T. "This woman's work /." [Chico, Calif. : California State University, Chico], 2009. http://csuchico-dspace.calstate.edu/xmlui/handle/10211.4/171.
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Nadar, Sarojini. "Reading Ruth : towards a postmodernist, literary and womanist analysis." Master's thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/7688.
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Bibliography: leaves 132-140.This dissertation examines the book of Ruth from a postmodemist, literary and womanist perspective. The main methodology is postmodemist literary criticism, but it employs intertextual and autobiographical approaches as well. Chapter 1 is an exploration of the plot of Ruth and reveals that in order for the end goal of the plot to be achieved "emptiness has to return to fullness." It is shown that Ruth's action (her decision to return with Naomi) is the catalyst that begins the process that ultimately leads to the denouement of the plot. The fact that it is the two women, Ruth and Naomi, who drive the plot forward, indicates that the Book of Ruth is a woman's story. Chapter 2 demonstrates that the significance of narrative time for any literary analysis lies in the fact that the amount of time allowed for the retelling of the events rarely corresponds to the time it took for the events to happen. Since Ruth is a short story, the choice of what to tell, what to omit as well as how long to dwell on details are indeed significant. In other words it is shown that literary time is only spent on those aspects which are crucial for the advancement of the narrative. Since the reader's main goal is to see how the conflicts are resolved, the literary time spent on the resolution of the conflicts is an indication of where the weight of the story needs to lie. In this case, it is certainly with Ruth and Naomi judging from the amount of time spent on dialogues between the two women. They are therefore the ones that contribute to the resolution of the conflicts of the plot. Chapter 3 reveals that in the book of Ruth the narrative voice or the perspective of attitudes, conceptions and worldview are those of a woman. The fact that the book of Ruth is named after a woman; the fact that at the very outset all the males in the story die and it is the women that take over the narrative; the fact that in the end the women of Bethlehem declare that Ruth is better to Naomi than seven sons are just some of the reasons that substantiate the argument that the narrative voice in the book of Ruth was that of a woman. It is also shown that this narrative voice (whether overt or covert) subverts gender and ethnic expectations. Chapter 4 outlines the way in which biblical characters are portrayed. The subsections of chapter 4 deal with the characterisation of each major character: Naomi, Boaz, and Ruth. Chapter 4 is the longest chapter since it is difficult to evaluate characterisation without engaging the other facets of literary criticism as well, such as plot and dialogue.