Thesis (Ph. D.)--Illinois State University, 2006. / Title from title page screen, viewed on January 18, 2008. Dissertation Committee: Kristin Dykstra (chair), Christopher Breu, Christopher DeSantis. Includes bibliographical references (leaves 220-237) and abstract. Also available in print.

Thesis (Ph. D.)--Ohio State University, 2008. / Title from first page of PDF file. Includes bibliographical references (p. 135-143).

During the eighteenth century, African slavery played a fundamental role in the lives of settlers in the Illinois Country. The master class viewed slavery in terms of control meaning the complete domination of the slave system. Lawmakers, first the French bureaucracy and later (to a lesser extent) the Americans, pursued control through legislation. The most notable slave code was the French, Code Noir de la Louisiane, which tried to specifically address every conceivable slave situation. French settlers in the area also sought control of the slave system through the selective implementation of the law. African-descended people viewed slavery in terms of power. Slavery created imbalances in the lives of these people that they tried to rectify through accessing both spiritual and temporal power. The mode of accessing spiritual power that African-descended enslaved people in the Illinois Country used demonstrates a West-Central-African mindset and is best understood within the context of the African Atlantic Diaspora. Though the Illinois Country changed colonial hands several times from 1673 to 1818, the population makeup and slave system remained relatively unchanged until the massive influx of American settlers at the turn of the nineteenth century. During the beginning of the American administration of the Illinois Country, some French slaveholders integrated into the American indenture system, others remained aloof, and most moved to the Missouri side of the Mississippi River. The coming of the Americans eventually brought about the end of the French settlers and their enslaved people as separately identifiable entities in the Illinois Country.

With the increase in International migration, migrants and diasporas contribution and engagement with their countries of origin has seen growing focus from academics, policymakers, governments and other stakeholders. This has been especially the case in the development sector where remittances form a sizeable percentage of some low-income country's Gross Domestic Product (GDP). Official remittances data suggest that in 2016, migrants sent an estimated US$441billion to developing countries, a figure three times the size of official development aid. Beyond remittances, there are numerous examples through which the linkage between diaspora and migrants and countries of origin contribute to poverty reduction and economic growth. With the proliferation of Information and Communication Technology (ICT) tools, there is a growing interest in how diasporas are utilising these tools to facilitate transnational knowledge transfer, skills, and social change. This paper examines the use of ICT tools by diaspora organisations in the United Kingdom to engage in international development or/and community development in the UK and discusses the incorporation of information and communication technologies, focusing on the potential of ICTs to assist development at a micro and macro-level, and the effectiveness of these approaches in realising the potential of information communications technology for development (ICT4D). In examining the role and importance of societal factors - specifically structure, agency and social capital- the research adopts Pierre Bourdieu’s Theory of Practice as the theoretical framework., building on the concepts of the duality of structure and agency. This study is situated between three themes that are emerging on their own right but rarely married in development literature- Diaspora, Transnationalism and ICT4D - the case-studies presented in this paper suggest that a range of limiting factors in both host country (i.e. funding, skills) and global South countries (local partners capacity, infrastructure, and affordability) leads to programmes and initiatives by diaspora organisations more often being limited by ICTs rather than being facilitated or driven by the technology itself.

Set against the backdrop of the Transatlantic slave trade, Caryl Phillips’s Crossing the River can be read as a novel which explores severed family ties and the intertwined relationship between the dominant and the subdued within the African diaspora. Questions concerning “race”, identity and representation can be traced in all the narratives and are also the focus of this essay. Diasporic identities most often involve a double consciousness, seeing and/or identifying with different perspectives. All of the characters are clearly affected by slavery and/or racism directly or indirectly. This essay will argue that this is evident in all the narratives, using Paul Gilroy’s concept of the Black Atlantic to illustrate this point. However, when it comes to representation and whose voice is heard, Phillips’s choices of focalization have adverse implications for the representation of Africa and Africans. Although the novel explores identities of people of the African diaspora and one of the narratives, “The Pagan Coast”, is set in Liberia, the country remains anonymous, and no African is awarded a voice in that narrative. In his attempt at capturing the essence of African diasporic identities, Phillips has neglected the influence of Africa and Africans.

In this thesis, I expand considerations of diaspora as not only a migration of people and cultures but a migration of thought. Specifically, I demonstrate that literary representations of diaspora produce what I consider to be an epistemological migration, challenging the idea that race and culture are stable and impermeable and offering instead racial and cultural fluidity. I assert that this causal relationship is best exemplified by narratives of racial passing written by diasporic writers. Using Homi Bhabha’s concepts of mimicry, hybridity, and ambivalence, I analyze Helen Oyeyemi’s Boy, Snow, Bird and Zoë Wicomb’s Playing in the Light, arguing that Boy, Snow, Bird’s narrative form is a form of mimicry that repeats European and African literary traditions and subverts Eurocentrism, while Playing in the Light is a “Third Space” in which to accept notions of the non-categorical fluidity of race. Through this analysis, I draw particular attention to Oyeyemi’s and Wicomb’s unique abilities to refract notions of race, rather than presumably reflect a system of strict categories, and, ultimately, I argue that these novels transcend the realm of literature, existing as empowering calls for society’s modifications of its racial perceptions.

The purpose of this unique critical ethnographic case study is to examine how the development of African Diaspora Literacy informed the African identity of students who identify as Black or African descendants and contribute to the journey toward complete liberation of African descendants worldwide by teaching Black students how to (re)member (Dillard, 2012). To address the problem of some Afro Caribbean American students holding negative, deficit perceptions of all associated with Africa including themselves, I posed the question: In what ways and to what extent does engagement in the Advanced Placement Seminar with African Diaspora Content influence five African-descended high school students’ perception of Africa, the African diaspora, and themselves as African descendants? Homogeneous, convenience sampling was used to identify five African-descended high school students enrolled in the AP Seminar at a College Board-certified predominantly Black high school in a major U.S. urban city. Qualitative data were collected through observations, student-created artifacts, an end-of-course survey, and semi-structured individual and group interviews between Fall 2017 and Spring 2019. African Diaspora Literacy served as the theoretical framework for analysis. Findings suggest that students’ perceptions of Africa, the African diaspora and themselves as African descendants were positively influenced by their 2-year participation in an AP Seminar implemented with a comprehensive, Sankofan, African-centered, pedagogical approach of (re)membering. This informed and strengthened students’ African identity to the extent that their intrinsic motivation to learn more about their African and diaspora heritage positively influenced some of their family members and schoolmates.

No description available.

This thesis compares the role of the hybridized religious traditions Candomblé and Santería in the construction of identity for people of color in Brazil and Cuba in the 19th century. In particular, it focuses on the development of these traditions within Catholic confraternities and contrasts the use of ethnic and religious categories within them to define “African-ness” and “blackness” as Brazil and Cuba transitioned from slaveholding colonies to pos t-abolition nationstates. This comparison is illustrated through the examination of each colony’s slave trade and the nature of slavery as it was practiced within them; the analysis of the structure of IberoAmerican Catholic practice and the diverse forms of religious expression which resulted from its interaction with Yorùbá òrìsà worship; comparing each colony’s independence and abolition movements and the racial tensions which followed; and contrasting the Brazilian and Cuban hierarchies of color, including the variety of mechanisms that both the enslaved and free people of color employed to navigate the multi-racial societies in which they lived.

This dissertation examines factors that explain interactions between undergraduate African and African American students enrolled at one Historically Black University (HBCU). It explores beliefs, cultural and contextual factors that shed light on interactions across the two categories of students. The research 1) identifies factors that explain inter‐group interaction; 2) analyzes identified factors; and 3) examines their impact on overall attitudes, behaviors, interactions, and relations across the two groups. Identity theory and social identity theory are applied to explain interaction patterns. Both theoretical frameworks acknowledge the importance of the individual’s goals and purposes and apply conceptions of the self in exploring identity formation. While identity theory focuses on social structural arrangements and the link between persons, social identity theory focuses on characteristics of situations in which the identity may be activated. These theories show how interpersonal and intergroup interactions merge into identities, generate and change social limitations, and build social relationships. Data were collected using surveys and through in‐depth individual and focusgroup interviews. Thirty‐one (31) participants were interviewed individually, and three focus‐group interviews were conducted with 14, 16 and 17 participants respectively. Two more large‐group sessions of 33 and 51 participants also contributed information for the study. Participants were observed in their university setting. Web documents and course syllabi were analyzed for applicable information. The study finds that cultural differences, perceptions and misconceptions about the out‐group, and lack of balanced knowledge about the out‐group, contribute to minimal inter‐group interaction. In addition, increased intercultural knowledge and exposure lead to enhanced inter‐group identification and interaction, and ultimately functioned to minimize misconceptions and advance inter‐group understanding. Understanding cultural and other differences between Africans and African Americans as an integral part of inter‐group relationships enables people to be more accepting and accommodating of difference and of one another. Also, engaging members of both groups in discussions about inter‐group interactions raised awareness and developed in them a critical stance toward their own responsiveness to others they may consider different.