Der Begriff HipHop-Feminismus wurde von der amerikanischen Kulturkritikerin Joan Morgan etabliert und beschreibt einen Feminismus, der den Lebenswelten HipHop-sozialisierter Frauen (of color) gerechter werden soll. Neben der selbstreflexiven Auseinandersetzung mit der eigenen Positionierung innerhalb einer als sexistisch geltenden Kultur, zählen auch kritische Diskurse um rassisierte Repräsentationen von women of color und die Aufarbeitung weiblicher HipHop-Geschichte zu den Themen des HipHop-Feminismus.

Nosso objetivo foi descrever estratégias de promoção da saúde de mulheres negras, voltadas à potencialização de resiliência, agência, emancipação, autonomia ou empoderamento, e avaliar especificidades e complementaridades entre as reconhecidas no campo científico e as reconhecidas no campo do movimento negro e de mulheres negras. O texto tem início com uma apresentação, onde informamos meu percurso como pesquisadora, psicóloga e mulher negra, a maturação do tema e problema de pesquisa e o conteúdo de cada um dos capítulos. Na introdução, desenvolvemos uma reflexão teórica sobre (1) relações raciais e de gênero pelo prisma da psicologia, (2) promoção de saúde pela abordagem psicossocial e (3) saúde pela perspectiva de mulheres negras. No percurso metodológico, incluímos os procedimentos de descrição e avaliação, de acordo com os objetivos. A interseccionalidade justificou e orientou o resgate de diferentes fontes de conhecimento. Para a descrição, adotamos duas técnicas, que seguiram o mesmo roteiro semiestruturado. Para a coleta das experiências reconhecidas no campo científico, fizemos uma revisão sistemática de escopo. Foram incluídos 14 artigos publicados em revistas científicas, após análise e seleção dos 829 disponíveis nos bancos de dados adotados (ASSIA, BVS, ERIC, LILACS, MEDLINE, Psynet, Sociological Abstracts e Web of Science). Para a coleta de experiências reconhecidas no campo do movimento negro e de mulheres negras, realizamos entrevistas com 6 informanteschave, selecionadxs por suas experiências na realização de estratégias reconhecidas nesse campo. São integrantes desses movimentos, membros de práticas tradicionais de comunidades negras ou psicólogxs. Para o procedimento de avaliação dos resultados descritos, utilizamos a técnica de análise de conteúdo, organizada em categorias que discutem (1) os referenciais (epistemológicos, teóricos, técnicos, políticos) e os modos de fazer, (2) os pontos altos das estratégias e (3) o lugar das mulheres negras nas mesmas. A discussão foi orientada por uma abordagem psicossocial da saúde em diálogo com uma perspectiva feminista negra. Nas considerações finais, defendemos a tese de que a promoção da saúde de mulheres negras, pela perspectiva dos direitos humanos e do feminismo negro, demanda o uso da interseccionalidade como método de análise e de ação, orientada no sentido do bem viver. Ao pensarmos a interseccionalidade com foco para a saúde e o bem viver, a ferramenta analítica que, geralmente, é utilizada para a análise de eixos de opressão, foi adotada como referencial também para analisar eixos de potência. A interseccionalidade, como ferramenta de análise, permitiu-nos dispor da complexa concepção de que a saúde de mulheres negras tem relação direta com uma multidimensionalidade de forças, a partir de sua raça, gênero, classe, território, orientação sexual, geração, capacidades físicas e mentais, entre outros. Ainda como categoria analítica, a interseccionalidade e a noção de bem viver contribuíram para sofisticarmos a compreensão da saúde, concebendo-a como o equilíbrio harmonioso entre demandas e recursos, na encruzilhada entre aspectos pessoais (orgânicos, psíquicos, energéticos, interpessoais, entre outros), coletivos, sociais, ecológicos e espirituais, no sentido de uma saúde integral. Como método de intervenção, a interseccionalidade orienta para uma estratégia de promoção da saúde formada por uma encruzilhada onde se conectam diferentes fontes de conhecimento (como o campo científico, o campo do movimento negro e de mulheres negras, entre outros), com especial consideração pelas experiências pessoais e coletivas / Our objective was to describe strategies to promote the health of black women, aimed at strengthening resilience, agency, emancipation, autonomy or empowerment, and to evaluate specificities and complementarities between those recognized in the scientific field and those recognized in the field of black and black women movement. The text begins with a presentation, where are described my path as a researcher, psychologist and black woman, the maturation of the theme and research problem and the content of each of the chapters. In the introduction, we develop a theoretical reflection on (1) racial and gender relations from the prism of psychology, (2) health promotion through the psychosocial approach and (3) health from the perspective of black women. In the methodology pathway, we include description and assessment, according to the objectives. Intersectionality justified and guided the search within different sources of knowledge. For the description, we adopted two research techniques, which followed the same themes and semi structured questions. To collect the recognized experiences in the scientific field we conducted a scope review. We included 14 articles published in scientific journals, after analyzing and selecting the 829 available in the adopted databases (ASSIA, VHL, ERIC, LILACS, MEDLINE, Psynet, Sociological Abstracts and Web of Science). To gather experiences about strategies recognized in the field of black and black women movement, we interviewed members of this field, members of traditional practices of black communities or psychologists. To assess specificities and complementarities of the data collected we use the technique of content analysis, organized into these categories (1) the references (epistemological, theoretical, technical, political) and ways of doing, (2) high points and (3) the position of black women in them. The discussion was guided by a psychosocial approach to health in dialogue with a black feminist perspective. In the final considerations, we defend the thesis that the promotion of the health of black women, from the perspective of human rights and black feminism, demands the use of intersectionality as a method of analysis and action, oriented towards the well being. Thinking of intersectionality focusing on health and well being, the analytical tool that is generally used for the analysis of oppression axes was also adopted as a reference for analyzing power axes. Intersectionality, as a mode of analysis, allowed us a more complex aproach to the health of black women directly related to a multidimensionality of forces, based on their race, gender, class, territory, sexual orientation, generation, physical and mental abilities, among others. Still as an analytical category, intersectionality and the notion of well being may enhance the understanding of health, conceiving it as the harmonious balance between demands and resources, at the crossroads between personal aspects (organic, psychic, energetic, interpersonal, among others), collective, social, ecological and spiritual, in the sense of integral health. As a method of interventions, intersectionality leads to a health promotion strategy formed by a crossroads where different sources of knowledge (such as the scientific field, the field of black and black women movement, among others) are connected, with special consideration of personal and collective experiences

Esta pesquisa de Mestrado Profissional em Ensino de História nasce de minha trajetória como professora de História na E.E.E.F. Santa Luzia, que atende a comunidade da Vila Maria da Conceição em Porto Alegre, e da forma como me impliquei com as alunas, alunos e comunidade escolar. Trata-se de um experimento pedagógico-teórico-metodológico do qual emerge o conceito de Ensino de História Situado. É o aprofundamento de ações pedagógicas em torno do Patrimônio da Comunidade e parte do processo de construção de uma produção audiovisual com técnicas rudimentares (celulares e MovieMaker) com alunas e alunos de 8° e 9° anos da escola, acerca das História das Mulheres da Vila Maria da Conceição, que resultou no documentário As Marias da Conceição – Por um Ensino de História Situado. Registramos todo o processo: entrevistas de História Oral, espaços com significado de Patrimônio para a comunidade e visitas a Museus e Arquivos para a exploração de fontes históricas. O convite foi para uma Análise Interseccional dessa documentação pelas alunas e alunos, ou seja, que considere os marcadores sociais de raça, gênero e classe e questione como esses operam nas condições de possibilidades de existência de indivíduos e grupos. O Ensino de Historia Situado se insere no campo das Pedagogias Decoloniais, inspira-se na Pedagogia das Encruzilhadas (RUFINO, 2015), tem como aporte principal o Pensamento Feminista Negro, e articula a Interseccionalidade (CRENSHAW, 2002) como estratégia analítica à investigação histórica dos bens culturais que a comunidade escolar atribui sentido de Patrimônio. Tomo como instrumentos de análise o documentário e os diários de campo, redigidos pelas alunas e alunos ao longo desta trajetória. Assim, pretendo questionar quais os efeitos éticos e estéticos do Ensino de História Situado através dos critérios: Quais as articulações estabelecidas pelas alunas e alunos entre Patrimônio e Poder/ Patrimônio da Comunidade e Empoderamento? Como operam as categorias Interseccionalidade, Lugar de Fala (RIBEIRO, 2017) e Conhecimento Situado para narrar a História das Mulheres da Vila Maria da Conceição evocada pelo Patrimônio da Comunidade? ; Que saberes foram mobilizados para produzir conhecimento histórico escolar situado no lugar de fala das alunas, alunos, comunidade escolar e professora? O Ensino de História Situado é processual e não se apresenta enquanto metodologia, mas como uma ética ao Ensinar História. Ao evidenciar as posições de sujeito nos discursos enunciados em fontes históricas e operar entre as identidades e as diferenças com foco nas relações de poder, essa estratégia colabora para o empoderamento das alunas e alunos ao construir narrativas históricas situadas nos seus locais de fala e nas memórias e saberes da sua comunidade. / Conducted during my Professional Master’s Degree in Teaching of History, this study derives from my experience as a History teacher at the Santa Luzia State School, which serves the community of Vila Maria da Conceição in Porto Alegre, Brazil, and from how I engaged with students and the school community. From this pedagogical-theoretical-methodological experiment emerged the concept of Situated Teaching of History. It built on pedagogical actions focused on Community Heritage and began with the development of an audiovisual production using rudimentary techniques (i.e., cell phones and Windows Movie Maker), with 8th and 9th grade students, about the History of Women from Vila Maria da Conceição, which resulted in the documentary As Marias da Conceição – Por um Ensino de História Situado (Marias of Conceição – For a Situated Teaching of History). We recorded the entire process, including Oral History interviews, spaces with Heritage significance for the community and visits to Museums and Archives to explore historical sources. The students were invited to perform an Intersectional Analysis of these documents, i.e., considering social markers of race, gender and class, and how these markers operate within the conditions of possibilities of existence of individuals and groups. Situated Teaching of History integrates the field of Decolonial Pedagogies, draws inspiration from the Crossroads Pedagogy (RUFINO, 2015), is primarily based on the Black Feminist Thought and articulates Intersectionality (CRENSHAW, 2002) as an analytical strategy to investigate the history of the cultural assets that the school community regards as Heritage. The instruments of analysis are the documentary and the field diaries written by students during the study. Thus, I intend to reflect on the ethical and aesthetic effects of Situated Teaching of History by asking the following questions: What are the connections established by students between Heritage and Power/Community Heritage and Empowerment? How do the categories Intersectionality, Social Location (RIBEIRO, 2017) and Situated Knowledge operate to tell the History of Women from Vila Maria da Conceição evoked by Community Heritage? Which skills were used to produce historical knowledge situated in the social location of students, school community and teacher? Situated Teaching of History is procedural and does not constitute a methodology, but instead an ethical approach to the Teaching of History. This strategy highlights the positions of subject in the discourses used in historical sources and operates between identities and differences focused on power relations. Therefore, it contributes to the empowerment of students by constructing historical narratives situated in their social locations and in the memories and knowledge of their community.

In this paper, Kait Spong examines alternative practices of mothering that are strategic nature, heavily analyzing Patricia Hill Collins’ concepts of “othermothering” and “preservative love” as applied to Toni Morrison’s 1987 novel, Beloved and Harriet Jacob’s 1861 slave narrative, Incidents in the Life of a Slave Girl. Using literary analysis as a vehicle, Spong then applies these West African notions of motherhood to a modern context by evaluating contemporary social movements such as Black Lives Matter where black mothers have played a prominent role in making public statements against systemic issues such as police brutality, heightened surveillance, and the prison industrial complex.

During this unique moment of feminist inquiry wherein breastfeeding has been a focal point of interdisciplinary research, little sociological scholarship has been presented which has centered on the various meanings that African American mothers, as a diverse group, attach to their experiences with breastfeeding and/or infant formula use. While patterns of behavior have been explored in a cross-racial context, most social science studies have not focused on how the choice between breastfeeding, using infant formula, or using a combination of the two has impacted (or has been shaped by) African American mothers’ constructs of self, motherhood/mothering, their birth experiences, and their sexuality. In order to understand the interplay of the decision-making process and these constructs, I conducted a qualitative study in which I participated in face-to-face interviews with a diverse group of thirty African-American mothers. They ranged in age from 18 years-old to 50-years-old. At the time of her interview, each mother had at least one child who was three-years-old or younger. Through our discussions, we explored how pre-pregnancy perceptions, lived experiences as a mother, familial influences, and the discourses surrounding motherhood within an African-American context affected the perceptions and experiences that the mothers in the study had with their infant feeding practice(s). Findings suggest that while African Americans mothers know that “breast is best,” that knowledge is not the only reason for their decisions. The first step in understanding why African-American mothers choose the feeding method(s) that they choose is embracing the reality that choosing is an ongoing and dynamic process which is often informed by what she does versus “is supposed to do” versus how she is portrayed weighed with the consequences of her choice(s) for herself and her family. Further, African American mothers are in the active process of negotiating an evolving definition of themselves within this post-Civil Rights, Affirmative Action context wherein choices appear abundant, but the choosing always comes with a price.

The overarching goal of this research is to explicate the implications of hip hop artists sampling Nina Simone's music in their work. By regarding Simone as a critical social theorist in her own right, one can hear the ways that hip hop artists are mobilizing her tradition of socially active self-definition from the Civil Rights/Black Power era(s) in the post-2000 United States. By examining both the lyrics and the instrumental compositions of Lil Wayne, Juelz Santana, Common, Tony Moon, Talib Kweli, Mary J. Blige and Will.I.Am, G-Unit and Timbaland, and bearing in mind the intersecting oppressions of race, class, gender, and sexuality, this study concludes that the way that these artists employ Simone's recorded voice in their works oftentimes corresponds to the degree to which they retain her figurative message. While many would assume that these tendencies would correspond with the subgenres of "mainstream" and "conscious" hip hop, in fact the fluidity and complexity of these artists' positions in subgenre refutes this essentialist notion. By engaging in an intersectional analysis of the political and personal implications of hip hop sampling, this essay provides a critical interpretation of the ways the cultural products of the "Civil Rights era" still operate in contemporary U.S. society. These operations are integral to the human rights struggle in which we are all still very much engaged.

Nosso objetivo foi descrever estratégias de promoção da saúde de mulheres negras, voltadas à potencialização de resiliência, agência, emancipação, autonomia ou empoderamento, e avaliar especificidades e complementaridades entre as reconhecidas no campo científico e as reconhecidas no campo do movimento negro e de mulheres negras. O texto tem início com uma apresentação, onde informamos meu percurso como pesquisadora, psicóloga e mulher negra, a maturação do tema e problema de pesquisa e o conteúdo de cada um dos capítulos. Na introdução, desenvolvemos uma reflexão teórica sobre (1) relações raciais e de gênero pelo prisma da psicologia, (2) promoção de saúde pela abordagem psicossocial e (3) saúde pela perspectiva de mulheres negras. No percurso metodológico, incluímos os procedimentos de descrição e avaliação, de acordo com os objetivos. A interseccionalidade justificou e orientou o resgate de diferentes fontes de conhecimento. Para a descrição, adotamos duas técnicas, que seguiram o mesmo roteiro semiestruturado. Para a coleta das experiências reconhecidas no campo científico, fizemos uma revisão sistemática de escopo. Foram incluídos 14 artigos publicados em revistas científicas, após análise e seleção dos 829 disponíveis nos bancos de dados adotados (ASSIA, BVS, ERIC, LILACS, MEDLINE, Psynet, Sociological Abstracts e Web of Science). Para a coleta de experiências reconhecidas no campo do movimento negro e de mulheres negras, realizamos entrevistas com 6 informanteschave, selecionadxs por suas experiências na realização de estratégias reconhecidas nesse campo. São integrantes desses movimentos, membros de práticas tradicionais de comunidades negras ou psicólogxs. Para o procedimento de avaliação dos resultados descritos, utilizamos a técnica de análise de conteúdo, organizada em categorias que discutem (1) os referenciais (epistemológicos, teóricos, técnicos, políticos) e os modos de fazer, (2) os pontos altos das estratégias e (3) o lugar das mulheres negras nas mesmas. A discussão foi orientada por uma abordagem psicossocial da saúde em diálogo com uma perspectiva feminista negra. Nas considerações finais, defendemos a tese de que a promoção da saúde de mulheres negras, pela perspectiva dos direitos humanos e do feminismo negro, demanda o uso da interseccionalidade como método de análise e de ação, orientada no sentido do bem viver. Ao pensarmos a interseccionalidade com foco para a saúde e o bem viver, a ferramenta analítica que, geralmente, é utilizada para a análise de eixos de opressão, foi adotada como referencial também para analisar eixos de potência. A interseccionalidade, como ferramenta de análise, permitiu-nos dispor da complexa concepção de que a saúde de mulheres negras tem relação direta com uma multidimensionalidade de forças, a partir de sua raça, gênero, classe, território, orientação sexual, geração, capacidades físicas e mentais, entre outros. Ainda como categoria analítica, a interseccionalidade e a noção de bem viver contribuíram para sofisticarmos a compreensão da saúde, concebendo-a como o equilíbrio harmonioso entre demandas e recursos, na encruzilhada entre aspectos pessoais (orgânicos, psíquicos, energéticos, interpessoais, entre outros), coletivos, sociais, ecológicos e espirituais, no sentido de uma saúde integral. Como método de intervenção, a interseccionalidade orienta para uma estratégia de promoção da saúde formada por uma encruzilhada onde se conectam diferentes fontes de conhecimento (como o campo científico, o campo do movimento negro e de mulheres negras, entre outros), com especial consideração pelas experiências pessoais e coletivas / Our objective was to describe strategies to promote the health of black women, aimed at strengthening resilience, agency, emancipation, autonomy or empowerment, and to evaluate specificities and complementarities between those recognized in the scientific field and those recognized in the field of black and black women movement. The text begins with a presentation, where are described my path as a researcher, psychologist and black woman, the maturation of the theme and research problem and the content of each of the chapters. In the introduction, we develop a theoretical reflection on (1) racial and gender relations from the prism of psychology, (2) health promotion through the psychosocial approach and (3) health from the perspective of black women. In the methodology pathway, we include description and assessment, according to the objectives. Intersectionality justified and guided the search within different sources of knowledge. For the description, we adopted two research techniques, which followed the same themes and semi structured questions. To collect the recognized experiences in the scientific field we conducted a scope review. We included 14 articles published in scientific journals, after analyzing and selecting the 829 available in the adopted databases (ASSIA, VHL, ERIC, LILACS, MEDLINE, Psynet, Sociological Abstracts and Web of Science). To gather experiences about strategies recognized in the field of black and black women movement, we interviewed members of this field, members of traditional practices of black communities or psychologists. To assess specificities and complementarities of the data collected we use the technique of content analysis, organized into these categories (1) the references (epistemological, theoretical, technical, political) and ways of doing, (2) high points and (3) the position of black women in them. The discussion was guided by a psychosocial approach to health in dialogue with a black feminist perspective. In the final considerations, we defend the thesis that the promotion of the health of black women, from the perspective of human rights and black feminism, demands the use of intersectionality as a method of analysis and action, oriented towards the well being. Thinking of intersectionality focusing on health and well being, the analytical tool that is generally used for the analysis of oppression axes was also adopted as a reference for analyzing power axes. Intersectionality, as a mode of analysis, allowed us a more complex aproach to the health of black women directly related to a multidimensionality of forces, based on their race, gender, class, territory, sexual orientation, generation, physical and mental abilities, among others. Still as an analytical category, intersectionality and the notion of well being may enhance the understanding of health, conceiving it as the harmonious balance between demands and resources, at the crossroads between personal aspects (organic, psychic, energetic, interpersonal, among others), collective, social, ecological and spiritual, in the sense of integral health. As a method of interventions, intersectionality leads to a health promotion strategy formed by a crossroads where different sources of knowledge (such as the scientific field, the field of black and black women movement, among others) are connected, with special consideration of personal and collective experiences

Made available in DSpace on 2016-03-15T19:42:06Z (GMT). No. of bitstreams: 1 Dulcilei da Conceicao Lima.pdf: 1952327 bytes, checksum: f419f9f6aea272d3ab0f6859d3df9f00 (MD5) Previous issue date: 2011-08-12 / This Project mentions about the impact of an extension program in continued education in the life of elderly. For this analysis it was chosen the Social Inclusion Program denominated Open University of Useful time ( Universidade Aberta do Tempo Útil ) offered by Universidade Presbiteriana Mackenzie/SP, that has as main goals : Giving educational activities focused to the update and knowledge‟s acquisition in many knowledge areas, develop sociocultural abilities, privileging the happiness and the pleasure of getting along with the culture and promote the integration of the elderly in many segments of the society . The project had as general objective comprehend the various aspects that implicate in the changes of the elderly‟s behavior when frequenting the continued education program. The specific objectives were: show the main contributions made by the recent studies in the area, identify and characterize in the Brazilian legislation the directives targeted to the elderly, describe the main cognitive aspects, affection and social observed in the representations elaborated by them, and analyze from these representations what the changes for social, political and economic that this new phase of the life proposes. The method used was based on descriptive and exploration qualitative analysis. As result, it was observed that the studies so far developed are related mainly to the medicine area, psychology, physiotherapy taking as main focus the chronological indicator. The program of social inclusion researched has demonstrated by itself a differential in the elderlies‟ life, giving them better quality of life, innovating and creating new friendship, as well as enriching the experiences exchange. Regarding to the public policies it still has a lot to do for the population of Brazilian elderlies mainly the aspects targeted for the improvement of quality life and education. The reports show us as well that the participation in the program of extension has demystified prejudices and terminologies before seen as exclusion by society and by the younger students as well. The cognitive aspects, affection and social have presented improvement in the elderlies‟ quality of life in many aspects, mainly the aspect for quality of life, knowledge, arts and feel them useful . The research has set up itself as an isolated action, innovating the research and presenting a reality little explored and spread, where the interest restricts only to specific demands and targeted to the interest of medicine area, moving away other possibilities that complement the improvement from the population‟s quality of life and the education, especially from the elderlies. / O presente trabalho discute o processo de mitificação que garantiu a manutenção de Luíza Mahin no imaginário afrobrasileiro. Parte-se do pressuposto de que o Feminismo Negro foi o principal responsável pelo seu desenvolvimento enquanto mito. Para tanto, foram analisadas as produções de Luiz Gama, Pedro Calmon e Arthur Ramos, entendidas aqui como norteadoras das produções das feministas negras. No período estabelecido entre 1980 e 2006 foram analisadas ações do Feminismo Negro que resultaram no fortalecimento de Luíza Mahin no imaginário afrobrasileiro como a cartilha Mulher Negra tem História, poemas das escritoras Alzira Rufino e Miriam Alves, a inauguração da Praça Luiza Mahim entre outras, por fim o romance Um defeito de cor de Ana Maria Gonçalves. Considerada uma das figuras de maior representatividade na memória do movimento negro, Luíza Mahin mãe do poeta, advogado e abolicionista Luiz Gama teria sido uma das líderes da maior revolta de escravos de que se tem notícia no Brasil, o Levante dos Malês, ocorrido na cidade de Salvador em 1835. No intuito de superar a violência simbólica exercida pelos estereótipos em torno da mulher negra, o Feminismo Negro procurou positivar a imagem das afrobrasileiras recorrendo à reelaboração e valorização das histórias de suas antecessoras. Consideradas heroínas, as trajetórias dessas mulheres foram também empregadas no sentido de forjar uma identidade que favorecesse a luta empreendida pelas organizações de mulheres negras. Compreende-se aqui o mito como agente na configuração de identidades individuais ou coletivas conforme a perspectiva de Ernest Cassirer em Filosofia das Formas Simbólicas, segundo a qual o mito como matriz de significação viabiliza a apreensão do mundo permitindo à consciência humana agir sobre ele. Justifica-se assim a afirmação feita pelo historiador João José Reis, em que define Luíza Mahin como um mito libertário

This thesis focuses on the presence of Black women characters in domestic contexts in the early poetry of African American poets Nikki Giovanni and Rita Dove and examines the strategies these women employ, individually and in close relationships, in order to empower themselves and sustain those around them. It provides a joint exploration of the work of two major contemporary poets from a literary and interdisciplinary perspective, mapping instances of the poetic expression of Black feminist politics. The theoretical approach builds on a range of understandings of empowerment, strategy, and the central importance of home in an African American context, as conceptualized primarily in the work of Black feminists, in particular Patricia Hill Collins and bell hooks. Structurally, the study follows the cycle of a woman’s life from girlhood to old age. Thus, poems involving the empowerment strategies of girls at home are explored first. They are followed by poems where the domestic lives of adult women and then elderly women are addressed, with a focus on their respective empowering strategies. Discussed last are strategies of empowerment evident in the interactions of (largely) Black women of different generations in poems depicting intergenerational contacts and relationships. Homeplaces created by Black women have historically been experienced as sheltering African Americans from the perils of the dominant white society and thereby Black women’s domestic experiences have generally been linked to privilege rather than to confinement and victimization. In the poems, when at home, Black women utilize different strategies to assert themselves and each other, implicitly or explicitly, emerging strong and resilient, even though sometimes they may merely derive satisfaction from their poor circumstances. Strong connections to the past and a sense of belonging, partaking in legacies and storytelling, as well as memory, imagination, dreaming and hiding, are recurring elements of their empowerment processes. However, their enjoyment of loving bonds and their sharing of African-derived knowledges and ways of being emerge as the most significant aspects contributing to their empowerment.

L’histoire des noirs au Canada cache une variété de récits omis et oubliés. Cette thèse se concentre sur un segment de l’histoire du Chemin de fer clandestin, particulièrement durant la période 1850-1865, ainsi que sur la pensée et l’action politiques d’une figure négligée de l’époque, Mary Ann Shadd. Cette femme noire, journaliste, rédactrice en chef et militante pour les droits des noirs publie en 1852 A Plea for Emigration, une brochure politique très éclairante sur les conditions de vie et la situation des noirs au Canada. Au cœur de la recherche d’un refuge pour les noirs des États-Unis après le passage du Fugitive Act en 1850, Shadd pose des actes politiques marquants pour son époque. Sa brochure, sa migration vers le Canada et sa militance ont une signification symbolique et théorique qui soulève la question suivante: Quelle réinterprétation de la citoyenneté canadienne pouvons-nous faire à la lumière de l’exemple de Mary Ann Shadd? À l’aide de la négritude féministe canadienne, une perspective inspirée du black feminism, des cultural studies et de la négritude, il est possible de mettre l’accent sur les expériences plutôt que sur l’histoire dominante et d’analyser la relation complexe entre la race-classe-genre, l’idéologie libérale classique, la production du savoir et la citoyenneté. La méthode est interprétative et l’hypothèse est la suivante : bien que Mary Ann Shadd soit omise de l’histoire du Canada et bien qu’elle fasse usage des paramètres conventionnels de la citoyenneté libérale classique du XIXe siècle dans A Plea, elle redéfinit la citoyenneté canadienne comme expérience à travers ses écrits et ses actes politiques et incarne une féminité politique noire qui produit un récit exemplaire. Le concept de citoyenneté est utilisé pour mettre en évidence les limites de l’idéologie libérale classique et sert de pivot pour imaginer d’autres formes d’appartenance, de participation politique et de mémoire au Canada. D’abord, le chapitre 1 présente la revue de la littérature et le cadre théorique et méthodologique de la thèse. Vues de la perspective féministe et critique évoquée précédemment, les très nombreuses et importantes omissions des noirs dans l’histoire du Canada sont problématisées par la présence de la féminité politique noire dont Shadd est un exemple. L’omission a comme résultat un profond malaise de la mémoire des noirs auquel Shadd répond par un contre-récit. Ensuite, le chapitre 2 se concentre davantage sur l’omission des femmes noires par rapport à la citoyenneté à travers les critères d’appartenance comme marqueurs de présence dans la mémoire collective. Ce chapitre dévoile les limites de la citoyenneté liée à une « identité fixe » et explore le paradoxe de Shadd qui rend plus complexe la discussion sur la citoyenneté. Enfin, le chapitre 3 explore l’idée de la citoyenneté comme une expérience, proposant ainsi une extension des représentations possibles de la citoyenneté. Ce chapitre examine le militantisme et les écrits de Mary Ann Shadd, dont son plaidoyer A Plea for Emigration et son rôle en tant que rédactrice en chef de son journal The Provincial Freeman, comme actes politiques. Le récit de ses actions politiques constitue un exemple d’une citoyenneté transgressive et d’une contribution à la mémoire collective susceptible de favoriser la guérison et l’émancipation de la mémoire des noirs au Canada.