<p>This dissertation proposes that the American literary trope of the "tragic mulatto" has both roots and resonances in sub-Saharan Africa. The concept of the mulatto, a person of mixed black and white heritage, as a tragic, ambiguous Other evolved primarily from nineteenth- and early-twentieth-century American fiction. I argue, however, that the mulatto occupies a similarly vexed discursive space in the historiography of sub-Saharan Africa and contemporary African literature. After contextualizing the American trope through such postbellum novels as James Weldon Johnson's The Autobiography of an ExColored Man (1912) and Nella Larsen's Quicksand (1928), I track the emergence of specific racially mixed populations in sub-Saharan Africa as a result of trade, migration, and colonialism. My historical survey of such mixed race communities as the AfroPortuguese lanr;ados of Senegambia and the Coloured people of South Africa brings to light the remarkable currency of (tragic) mulatto stereotypes across time and space. Having established the circulation of mulatto stereotypes in (pre-)colonial sub-Saharan Africa, I consider how two contemporary mixed race South African writers engage with such stereotypes in their work. This study argues that twentieth-century Coloured writers Bessie Head and Arthur Nortje realize the trope of tragic mixedness in their respective lives and writing. Head and Nortje reflect the rigid apartheid ideology of their native South Africa and assign universality to the "plight" of being mixed race in a segregationist society. But both writers also use their (gendered) identities as "tragically mixed" to challenge the policed racial categories of apartheid, subverting fixity through paradoxical performances of Self. I conclude my study in the post-civil rights and post apartheid arena of the twenty-first century, using my own experiences as an African "mulatta" and the current field of mixed race studies to illustrate how paradox itself is indispensable to progressive readings and imaginings of mixed race identity.</p> / Doctor of Philosophy (PhD)

Sexual activity among unmarried adolescents is a major public health problem in Nigeria, because unmarried pregnant girls are more likely to have multiple sex partners and are less likely to use contraceptives, putting them at greater risk for sexually transmitted diseases (STD), unplanned pregnancy, abortion, social isolation, and poverty. Teen pregnancy and STD rates are on the rise in Nigeria, yet few data exist on the experience of the adolescents themselves. This phenomenological study was designed to explore the in-depth experiences of 10 pregnant, unmarried adolescent girls aged 16-19, including the factors contributing to their sexual activity. An ecological model served as the conceptual framework to permit individual experiences to be understood in their social and ecological context. Semistructured interviews and Hycner's method of analysis were used to collect and analyze the data. Results showed that the decision to initiate sexual activity among these girls was influenced by many factors, including: the need for financial support and a socially condoned system of "sugar daddies" who support girls in return for sex; peer pressure to have a sex partner; a romantic knowledge of sexual behavior based primarily on the mass media; and inadequate sex education. As a result of their pregnancy, the girls experienced negative reactions from their families and community, and serious psychological and financial concerns about their prospects for future marriage and their child's identity. A comprehensive community-based reproductive health program is called for, with reliable sex education, cooperation from the mass media, and support from family and community members. The social change implication of this study is to potentially lead to a decrease in unplanned pregnancy, STDs, social isolation, and poverty among adolescent girls in Nigeria.

Access to primary medical care and prevention services in Nigeria is limited, especially in rural areas, despite national and international efforts to improve health service delivery. Using a conceptual framework developed by Penchansky and Thomas, this case study explored the perceptions of community residents and healthcare providers regarding residents' access to primary healthcare services in the rural area of Isu. Using a community-based research approach, semistructured interviews and focus groups were conducted with 27 participants, including government healthcare administrators, nurses and midwives, traditional healers, and residents. Data were analyzed using Colaizzi's 7-step method for qualitative data analysis. Key findings included that (a) healthcare is focused on children and pregnant women; (b) healthcare is largely ineffective because of insufficient funding, misguided leadership, poor system infrastructure, and facility neglect; (c) residents lack knowledge of and confidence in available primary healthcare services; (d) residents regularly use traditional healers even though these healers are not recognized by local government administrators; and (e) residents can be valuable participants in community-based research. The potential for positive social change includes improved communication between local government, residents, and traditional healers, and improved access to healthcare for residents.

“The fundamental reality in the ontology of African people” is an effort to alert the reader to a crucial omission in most contemporary studies on the religion or culture of African people. The majority of the current anthropologists (scholars in the field of contemporary religions) only make a passing reference to the spirit beings that infest the world of traditional Africa. Apart from inadequate attempts to psychologize the religions of pre-literary man, investigators of pre-scientific cultures have for the most part been unable to account for the unflinching loyalty and meticulous devotion of traditional man to spirit beings. The reason was found to be two-fold, namely: ethnocentrism on the part of the western scholar, and his bias against supernaturalism in favor of empiricism and evolution. The present investigation further showed that affirming or rejecting the reality of supernatural beings does not belong to the field of science because by definition supernatural beings are incorporeal. Therefore, there can be no scientific (set up) or apparatus that can verify such propositions. The appropriate fields were found to be those of metaphysics and epistemology. Further investigation showed that there is no metaphysical or epistemological ground for rejecting the reality of supernatural beings (spirit beings). Belief in spirit beings was shown to be quite consistent with reason and logic. In the ontology of traditional Africa, the highest being is God (the supreme being). He is the same as the Christian God. He created all living things in both the spirit world of lesser “deities” and the physical world of mortal man. He also created both the spirit world and the physical world. The lesser spirits or deities exercise control over man in his physical environment. At death, man becomes an ancestral spirit who then gravitates into the spirit world. As an ancestor, he is worshipped by the living. In return he offers them protection, guidance and care. That is why priests and witch doctors play a dominant role in such societies. They possess special knowledge about the spirit world. They have the power to contact and to manipulate spirit beings. These specialists provide the ordinary man with varying degrees of charms, amulets, magic, and several such devices that enable the latter to ward off the influence of malevolent spirit beings, mischievous humans, and to guarantee success in life. Such is the set up that controls the nerve center of traditional Africa from the cradle to the grave. Herein lies reality to which the physical world of man must remain subservient.

In this thesis I attempt to model, that is, computationally reproduce, the natural transmission (i.e. inflectional regularities) of twenty present tense Amharic verbs (i.e. triradicals beginning with consonants) as used by the language’s speakers. I root my approach in the linguistic theory of network morphology (NM) and model it using the DATR evaluator. In Chapter 1, I provide an overview of Amharic and discuss the fidel as an abugida, the verb system’s root-and-pattern morphology, and how radicals of each lexeme interacts with prefixes and suffixes. I offer an overview of NM in Chapter 2 and DATR in Chapter 3. In both chapters I draw attention to and help interpret key terms used among scholars doing work in both fields. In Chapter 4 I set forth my full theory, along with notation, for generating the paradigms of twenty present tense Amharic verbs that follow four different patterns. Chapter 5, the final chapter, contains a summary and offers several conclusions. I provide the DATR output in the Appendix. In writing, my main hope is that this project will make a contribution, however minimal or sizeable, that might advance the field of Amharic studies in particular and (computational) linguistics in general.

This thesis examines the presence of unhu, a process of becoming and remaining human through community ties, in Nervous Conditions and The Book of Not by Tsitsi Dangarembga. Dangarembga interrogates corrupt versions of community by creating positive examples of unhu that alternatively foster community building. Utilizing ecocritical, utopian, and postcolonial methodologies, this thesis postulates that these novels stress the importance of retaining a traditional concept like unhu while also acknowledging the need to adjust it over time to ensure its vitality. Both novels depict the creativity and resilience of unhu amid toxic surroundings.

My goal with this dissertation was to discover more about how the Bildungsroman genre in English or the coming-of-age story became a staple of post-colonial and ethnic minority writing. I grew up reading novels like these and feel a great deal of affection for them, and I wanted to understand how authors writing in these other traditions represented a broader response to colonialist Western culture. My method was to survey philosophical approaches to subjectivity and subject-formation, read a wide variety of texts I understood as engaging with the Bildung tradition, and examining how they represented subject-formation. While I originally saw the appropriation of the genre as a revolutionary act that fundamentally changed the nature of the Bildungsroman, I found that the Bildungsroman contained a germ of this oppositional, in Theodor Adorno’s terminology non-identical, subjectivity throughout its existence as a type in English literature. The opposition of writers of Bildung to heteronormative, racist, and sexist discourse is what brought out this non-identical strain more forcefully and ultimately culminated in contemporary manifestations of the Bildungsroman that reject essentialism and understand subjectivity as strategic, hyphenated, and positioned against a centered, stable identity. The positive significance of studying these texts as featuring a de-centering literary subject is that it demonstrates how this mode of writing, including a future anterior narrator that reflects on his or her past experiences as usable material for fashioning a durable and adaptive self, empowers subjects to exert greater control over their own self-fashioning. Students learn empathy and agency from witnessing the struggles of these protagonists to tell their stories.

Uranium mining and nuclear power is a controversial topic as of late, especially in light of the recent Fukushima event. Although the actual use of nuclear fuel has minimal environmental impact, its issues come at the very beginning and end of the fuel’s life cycle in both the mining and fuel disposal process. This paper focuses on a life cycle analysis (LCA) of uranium mine in the desert nation of Namibia in Southern Africa. The goal of this LCA is to evaluate the environmental effects of uranium mining. The LCA focuses on water and energy embodiment such that they can then be compared to other mines. The functional unit of the analysis is 1kg of yellowcake (uranium oxide). The processes considered include mining and milling at Langer Heinrich Uranium (LHU). The impact categories evaluated include the categories in ReCiPe assessment method with a focus of water depletion, and cumulative energy demand. It was found that the major environmental impacts are marine ecotoxicity, human toxicity, freshwater eutrophication, and freshwater ecotoxicity. These mainly came from electricity consumption in the mining and milling process, especially electricity generated from hard coal. Milling tailings was also a contributor, especially for marine ecotoxicity and human toxicity. The other electricity generation types, including nuclear, hydro, natural gas, and diesel contribute to marine exotoxicity and human toxicity as well. Hydro-electricity, tailings form milling, sodium carbonate, and nuclear electricity also cause freshwater eutrophication at the LHU mine. The major contributor of the water depletion was hard coal generated electricity consumption as well. Tailings also led to a level of water depletion that was significant but much smaller than that of the coal-based electricity. In terms of energy, weighting portrayed the main energy used to be nuclear power, in terms of MJ equivalents. Nuclear power was then followed by fossil fuels and finally hydropower. Most of the energy used was for the uranium mining process rather than the milling process. As expected, the direct water, and energy values, 0.5459 m3 and 97.34 kWh per kg of yellowcake, were much lower than the LCA embodiment values of 282.67 m3 and 76,479 kWh per kg of yellowcake. When compared to other mines, the water use at LHU was found to be much lower while the energy use was found to be much higher.

One of the two aims of this research was to elucidate from a philosophical perspective a selected body of Nigerian fiction. The second objective has been to investigate the dominant themes of the two selected novelists and relate them to existentialism. The most essential theme was found to be colonialism and its disruption of the African culture. It was implied in the works of the novelists that authentic African culture was dislocated by British imperialism in Nigeria. The use of force and other features of power was manifested in the takeover. Through various literary devices and innuendo they suggest that the social values of their people had been altered to the advantage of the Europeans. They, however, blame the Nigerians as well for their lack of will power to stabilize things. One of the most important findings is the fact that man will always seek his well-being first before caring for others. The philosophy of the existentialism in whose light the African situation has been analyzed points out that power is the underlying factor in all human situations. Since power determines who gains the upper hand in life’s struggle the existentialists alert man to the notion that everyone has his own existence to guard. To relate this idea to the Nigerian situation, it then means that the Nigerian has his destiny to guard. This is found to be the coded message of the Nigerian novelists to their people.

Nigerians have been opting for a more processed Western diet. These changes in dietary choices have aligned with obesity and undernutrition, attributable to micronutrient deficiencies or malnutrition. Many scholars have presented varying intervention strategies ranging from consumption of a variety of foods containing the necessary micronutrients to food fortification. The purpose of this grounded theory study was to explore the perceptions of women in an urban city in Nigeria on indigenous foods and Western dietary influences to determine social interactions, the consequence of the interactions, and the women’s current perceptions of food choices. The social-ecological model was used to explore the interaction between a woman and her environment. Women between the ages of 20 to 30 from the urban city of Jos, Nigeria, constituted the population of interest, and 12 women were chosen for the sample. From the in-depth interviews, a thematic analysis was employed to provide sociocontextual reasoning for changes in diet that have led to the loss of interest in traditional foods and cultures. This study found that Jos has a variety of foods, yet women choose the same staple foods to feed their families. Additionally, despite a marginal understanding of the health impact of diet, most women choose the convenience and palatability of Western options, citing cost as the rationale for choosing to cook staple Western-inspired meals at home. Understanding media, convenience, and cost can impact social change by enlightening communities on the interconnectedness of human health, cultures, and industrialization. Health care providers can monitor the outcomes of those who consume a variety of indigenous foods to see how such a practice could influence the overall health status of Nigerian families.