Many critics consider Mariama Bâ as a feminist writer, but the reader of her two novels might wonder what characterizes her work as such. Therefore, the aim of each chapter, in order of appearance, is to analyze first the genres, then the elements of African tradition and Western modernity, the characters of both works and the themes of the novels, with the intention of defining the author's feminism, which takes its source in dichotomies, paradoxes and contradictions. In order to expose the author's point of view on the condition of women, it appears important to situate the diegesis in its context. Also, the study is supported by references on the Senegalese culture, by genres, narrative and feminist theories and by critiques on the work itself.

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)

This study analyzes the experience of alienation from family and culture as portrayed in the personal narratives of francophone women. The authors appearing in this study are Assia Djebar and Marie Cardinal, from Algeria, Mariama Bâ and Ken Bugul, from Senegal, Marguerite Duras and Kim Lefèvre, from Vietnam, Calixthe Beyala, from Cameroon, Gabrielle Roy, from Canada, and Maryse Condé, from Guadeloupe. Alienation is deconstructed into the domains of blood, money, land, religion, education and history. The authors’ experiences of alienation in each domain are classified according to severity and cultural normativity. The study seeks to determine the manner in which alienation manifests in each domain, and to identify factors which aid or hinder recovery. Alienation in the domain of blood occurs as a result of warfare, illness, racism, ancestral trauma, and the rites of passage of menarche, loss of virginity, and menopause. Money-related alienation is linked to endemic classism, often caused by colonial influence. The authors experienced varying degrees of economic vulnerability to men, depending upon cultural and familial norms. Colonialism, warfare and environmental depending upon cultural and familial norms. Colonialism, warfare and environmental degradation all contribute to alienation in the domain of land. Women were found to be more susceptible to alienation in the domain of religion due to patriarchal religious constructs. In the domain of education, it was found that some alienation is inevitable for all students. Despite its inherent drawbacks, education provides tools for empowerment which are crucial for overcoming alienation. Alienation in the domain of history was found to hinder recovery due to infiltration of past trauma into the present, while empowerment in this domain fosters optimism and future-oriented thinking. Each domain offers opportunities for empowerment, and it is necessary to work within the domains to create a safe haven for recovery. Eight of the nine authors experienced at least a partial recovery from alienation. This was accomplished via cathartic release of negative emotions. Catharsis is achieved by shedding tears, talking, or writing about the negative experiences. The personal narrative was found to be especially helpful in promoting healing both for the author and the reading audience. / Classics and World Languages / D. Litt. et Phil. (French)