The purpose of this research project has been to shed light on the experiences of Black women in Afrocentric groups' Nation of Gods and Earths, the Black Panther Party, and Rastafarians' 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, Earths—the female members of the NGE—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 "sisters" encouraging the men that the community could advance socially. / Master of Arts

This research utilizes an Afrocentric, mixed method content analysis to examine the depiction of gender ideology and Black relationships in 21st century Black female lead television dramas. In doing so, this research will determine the prevalence of what this author theorizes as feminist propaganda. All institutions, including media, reflect the cultural orientation of the dominant culture, which in the United States is European. This important factor, coupled with various propaganda techniques, defines how the popularity of feminism has increased exponentially on television, specifically in televised dramas starring Black women. Feminism, at its root, is ideologically antithetical to African culture due to its Euro-western cultural underpinnings, anti-Blackness, and imperialistic behavior. With this understanding, the utilization of the discipline of Africology will emphasize and highlight the significance of culture in defining the nature of gender ideology on television. The author will provide an Afrocentric analysis of these cultural distinctions, questioning whether it is in the best interests of Black women, and humanity in general, to maintain white supremacist beliefs and values under the auspices of feminist propaganda. Utilizing Marquita Gammage’s Africana Womanist methodology, as constructed from Clenora Hudson-Weems’s theory of Africana Womanism, and functionalizing Valethia Watkins’ theory of compulsory feminism, this research interrogates the Eurocentric ideology perpetuated in Black female-lead television shows from an africological perspective. Research questions that will be explored in this study are: a) what is feminist propaganda and is it observable in Black female lead television shows? b) Are the relationships between Black women and men in Black female lead television shows overwhelmingly negative based on Afrocentric values and beliefs? and c) Are the platonic relationships of Black female leads in Black female lead television shows primarily non-African? While recent day Hollywood initiatives have claimed to push diverse representation in media, the increased portrayal of feminism on television still reflects the monopoly feminism has over preferred Western gender ideology. This research opens a dialogue for more culturally centered representations of gender ideology and interrogations of the portrayal of Black relationships in media. / African American Studies

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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.

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.

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 / African American Studies

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.

This study pursues the quest and struggle for total liberation in post-independence Shona poetry. The study also relies on views of key respondents obtained through interviews and questionnaires. Couched and guided by Afrocentricity and Africana womanism, the study elucidates the politico-economic and socio-cultural factors that militate against Africa’s total liberation in general as well as women’s liberation, respectively. Simultaneously, critical judgments are passed on the extent to which poets immerse their art in African existential philosophy. The study is energized by the idea that pursuing the quest for authentic liberation provides a lens through which one can understand threats to Africa’s true liberation. It observes that poets and key informants largely attribute ersartz independence to internal problems. The researcher holds that it is problematic to hold a domesticated vision of the African condition to the extent that poets and other literary workers need to widen their canvas beyond fighting internal oppression and internationalise the struggle. The researcher argues that it is myopic and self-defeating to protest against Africa itself without giving adequate attention to the incapacitating hegemonic world system. Therefore, the poetry is lacking on its critique on domination. The centerpiece of the thesis is that in order to be purposeful and functional, poets need to grapple with both endogenous and exogenous factors that obstruct the march towards genuine liberation. The study also observes that in some instances poets produce cheap literature which is marked by a narrow and moralistic approach and this is attributable to the fact that poets lack a scientific vision in understanding reality. Concerning women’s authentic liberation, the commonly identified obstacles to women’s freedom are the male counterpart, self-depreciation, lack of education and culture. The study observes that women poets in Ngatisimuke (1994) and key respondents seem to approach gender relations from a feminist perspective and hence fail to situate women’s condition in the context of the history and culture that shape African gender relations. Women poets in Ngatisimuke fall short of internationalising their struggle in concert with the male counterpart such that their poetry degenerates into sponsored and misguided activism. / African Languages / D. Litt. et Phil. (African Languages)

This study explores the notion of female cultural difference in the context of dominant patriarchal and other oppressive patriarchal structures. Essentially, its focus is on deconstructing stereotypical images of women, who are often perceived as homogenous. Throughout the study I argue that as much as their sensibilities are varied, African and African American women respond differently to the oppressive conditions they find themselves in. The following selected texts provided the opportunities for exploring and evaluating the genealogy of female cultural difference that is central to my research: Anthills of the Savannah (Chinua Achebe); Scarlet Song (Mariama Ba); The Joys of Motherhood and Kehinde (BuchiEmecheta); Their Eyes Were Watching God (Nora Zeale Hurston); Bitches Brew and Seven Steps to Heaven (Fred Khumalo). In the process of analyzing these texts, I demonstrated that the notion of cultural difference is often narrowly and erroneously construed. I discovered that the protagonists in these texts are not only conscious of their oppressed condition but often adopt strategic agency to contest male privileges that silence them. In pursuit of this critical perspective, I have proceeded to apply relevant theoretical frameworks constructed by Cornel West, Hudson-Weems, Bakhtin and a conflation of others whose philosophical tenets support the major theoretical frameworks. The aforementioned literary critics have enabled me to come up with a more comprehensive and richer analysis of the set texts. In my analysis I have advanced the argument that female visibility manifests itself variously and temporally through individual and sometimes sisterly attempts at empowerment, self- definition and esoteric discursive features. I noted that all this is evidence of the nascent creative potential in African women who refuse to be silenced. In my analysis of the Seven texts I have incorporated, modified and developed some of the insights from critical thinkers who engage in the ongoing debate about female cultural difference. This approach has enabled me to come up with new insights that ferret out veneers of African women’s rich cultural diversity, in light of the ever changing nature of women’s operational spaces. It is this transcendental vision that basically informs and resonates with my study. / English Studies / D. Litt. et Phil. (English)

The study has been prompted by the gap that exists regarding gender and land in Zimbabwean fiction. The study therefore seeks to interrogate the gender and land ownership discourse in Shona fiction in relation to the current conflict of access to land by race, class and gender. The study therefore examines the following fictional works; Feso (1956), Dzasukwa-Mwana-Asina-Hembe (1967), Pafunge (1972), Kuridza Ngoma Nedemo (1985), Vavariro (1990) and Sekai Minda Tave Nayo (2005). Of significance is the fact that the selected fictional works traverse the different historical periods that Zimbabwe as a nation has evolved through. Apart from analysing the selected fictional works, the study also collected data through open-ended interviews and questionnaires to triangulate findings from the fictional works. The selected fictional writers present the different experiences of black Zimbabweans through land loss and the strategies taken by the indigenous people in trying to regain their lost heritage, the land. The exegesis of the selected fictional works is guided by Afro-centred perspectives of Africana Womanism and Afrocentricity. Findings from most of the selected fictional works reveals the selective exclusion of blacks, both male and female, from accessing land and other vital resources from the colonial right up to post-independence periods in Zimbabwe. The study observes that Shona traditional culture accorded both genders the requisite space in terms of land ownership in the pre-colonial period. The study also establishes that colonialism through its numerous legislations stripped black men and women of the fertile land which they formerly collectively owned. The study also establishes that disillusioned black men and women worked extremely hard to regain their lost land as reflected in the unsanctioned land grabs as well as the government sanctioned Fast Track Land Reform Programme. Recommendations for future research include the expansion of such research to include works of fiction in other languages as well as different genres. Future land policies stand to benefit from the inclusion of women in decision making since women the world over have been confirmed as workers of the land. This is likely to deal with the gender divide regarding land ownership patterns both within and outside Zimbabwe. / African Languages / D. Litt. et Phil. (African Languages)