This thesis brings to the fore two non-focalising characters, Misra of Maps by Nuruddin Farah and Kainene of Half of a Yellow Sun by Chimamanda Ngozi Adichie. These transgressive characters are placed at the centre of their respective narratives. The aim is to demonstrate the way they transgress conventional political, social, national and gendered boundaries. This transgression creates the space for an alternative citizenship to emerge. The type of citizenship that is multi-faceted and embraces the complexity and nuances of contested borders. These transgressions are read as legacy especially because neither Misra nor Kainene bring to fruition the potentialities and possibilities of their subversive natures. However, both novels present alternatives that reach beyond the closing of the narratives. Ultimately, this thesis questions the purpose of writing transgressive woman characters out of the official narrative.

This dissertation examines the processes by which Central American women and men face unprecedented forms of violence and exploitation as they migrate through Mexico. Central Americans are regularly subject to abuse, extortion, rape, kidnapping, dismemberment and death as multiple actors profit off of their bodies, labor and lives. In turn, the political economy of violence and security along the migrant journey permeates into local Mexican communities, creating new tensions and social ruptures. Going beyond a simple accounting of abuse, I engage ethnography as a lens through which to understand the social effects of historical and contemporary processes of war, displacement, economic restructuring and social dislocation as people move through local spaces. Throughout the journey, the logics of migration and violence rework social relations based on race, gender and nationality where migrants are both victims of and agents within the often de-humanizing processes of human mobility. I use a lens of gender in particular to understand the ways larger processes impact the intimate spaces of people's lives and the intimate labors they perform as parents, migrants, partners, laborers and activists. I also examine the ways violence is not simply destructive, but also generates new possibilities for solidarity and political action through social movements around humanitarianism and migrant rights. In particular, I examine the emergence of a movement of Catholic-based migrant shelters and a transnational feminist movement of mothers and families of disappeared migrants.

The aim of this thesis is to use intersectional queer theoretical analysis in order to investigate if the Swedish female-fronted humor series "Mia och Klara" can be understood as feminist. Through semiotic analysis of discourses in the material, the appearance and non-appearance of different social location and the portrayal of these can be established. The social location-analysis coupled with the Bechdel test will show us that the show can be perceived as female-focused but that certain characters are paradoxical and challenge the primacy of the male gaze through storyline and camera angles. The TV-series can to the most part be seen as a liberal- and post-feminist storyline that reinforces and re-affirms a white, Swedish, femininity project.

This thesis examines the ways in which female bodies are central to the production and reproduction of gendered social inequality, and the formation of feminine identities in the fitness gym. Ethnographic methods were utilised to investigate the patterns and relations of power that underpinned the production and reproduction of feminine body ideals and feminine identities and habituses in a fitness gym in the South-East of England. The potential usefulness of harnessing feminist and figurational concepts for understanding gendered bodies in the context of sport and exercise is also explored. Some of the theoretical and methodological links between feminist and figurational perspectives are explored in this thesis. A feminist-figurational approach is presented as a useful way of understanding the complexities of female body image and feminine identification in the fitness gym. Central in this regard has been an examination of the unequal relationships between, and within, groups of people in exercise and fitness settings. The task of producing a relatively high degree of adequate knowledge about gendered bodies in the fitness gym has also involved consideration of several concepts related to Elias's (1978,1987) theory of involvement and detachment including: the personal pronoun model, the use of developmental thinking, the interplay between theory and evidence and the adequacy of evidence. Feminist and figurational ideas about gender, power and identities have been of use in making sense of the relationships between workingout, female bodies and femininities. Elias's conceptualisations of power, establishedoutsider relations and identification have been particularly helpful. Evidence from participant observations and interviewing revealed that several mechanisms serve to reinforce, challenge and negotiate a variety of images of the female body-beautiful in the fitness gym. These include: the insecurity and emotion that surround the acquisition and maintenance of an ideal physique, the monopolisation of corporeal power, the construction of group charisma and group disgrace, the formation of gossip networks, and the corporeal logic of the 'exercise body-beautiful complex'. The findings also reveal that female bodies are central to the formation of feminine identities and habituses. Feminine identities are founded on both different and shared characteristics of the female body-beautiful. Some female exercisers also share some characteristics with other women, specifically in the context of the fitness gym. Linked to a desire for a high status body Image, there is a tendency for white, western, middle-class, heterosexual, able-bodied women, who go to the gym, to share a preference for cosmetic fitness activities, and an emotional tie to aspirations for a slender, muscularly toned physique. The exercise histories of the women in this study indicated that the inculcation of feminine conduct and bodily preference happens over time, and in relation to a range of corporeal experiences including: physical education, sport, exercise, dance, dieting and adolescence.

This dissertation explores Liberian market women's food distribution activities and specifically focuses on their organizations and practices in postconflict times. During the last few years, Liberian market women have received considerable national and international attention. They have been hailed as heroines because of the significance they played in supplying food to Liberians during the civil war. However, little is known of their micro-world. This paradox constitutes the starting point of my dissertation, which explored market women's micro-level understandings and practices as related to peacebuilding. I used African feminist ethnography as a theoretical and methodological lens to investigate market women's organizations and practices surrounding food distribution in the capital city of Monrovia. African feminist ethnography incorporates insights from African feminist theory and feminist ethnography. It gives attention to issues of importance in West Africa like food and violent conflict. It also rejects the framing of African women as victims of war and recognizes their full agency. I conducted 40 in-depth semi-structured interviews with market women as well as observations in Fiamah, a daily food market located in central Monrovia. I examined market women's grassroots organizations called susu groups. Susu groups are informal credit unions that provide money to market women, necessary to purchase food items and maintain the market business. Findings illuminated the significance of wartime memories on postconflict susu group organizing practices. In this sense, memories of disruption and distrust engendered susu groups that were different from their prewar counterparts. Results also pointed at the invisible nature of susu groups, which had to balance their tendency towards secrecy with the pressure to become visible in a postconflict context where questions of organizational transparency dominated. I also investigated how market women made sense of their food distribution position in the peacebuilding era. Findings revealed that the women framed their role as one of community keeping. They emphasized the physical nature of food distribution which also necessitated maneuvering. Ultimately, food distribution gave them a sense of empowerment in postconflict times. These understandings reified class distinctions between market women and Liberian elites.

In this study, I argue that theorizing about the lived experiences of Black diasporic subjects, specifically, Sub-Saharan African women living in the U.S., must simultaneously take into account cultural parameters of their home country and host culture. I use the term “Black feminisms” as an umbrella term to advocate for an interdisciplinary approach to Black feminist thought and African feminism as tools for analyzing the lived experiences of Sub-Saharan women in diaspora. Specifically, this dissertation investigates how Sub-Saharan women living in the U.S. define, understand and orient to feminist practices in everyday life and how such processes shape their identities as diasporic subjects. By doing so, it seeks to examine how Black feminisms can operate as a tool for promoting social justice through the analysis of Sub-Saharan women’s identity politics in diasporic contexts. To gain insights on Sub-Saharan women’s understanding and performance of feminisms across cultures, I relied on a combination of ethnographic methods. First, I used a critical-performance ethnographic framework to explore how feminism is understood and deployed by Sub-Saharan women in diasporic contexts. My data were collected via a combination of in-depth qualitative interviews, co-performative fieldwork, and every day interactions. Second, I used autoethnographic narrative to explore my own everyday performances of feminisms as a diasporic Congolese woman moving between Congolese and American cultures. Participants’ lived experiences reveal that diaspora operates as a liminal/third/”in-between” space where Sub-Saharan women have to constantly negotiate gendered practices in everyday life at the borderland of two cultural worldviews: African and American. By immigrating to the U.S., these women are expected to integrate the cultural and social values of their host culture while maintaining the customs, traditions, and beliefs that constitute their African cultural legacy and which continue to shape their identities in their daily life. Consequently, while participants unanimously agreed on the relevance of feminism for improving the living conditions of African women on the continent and elsewhere, they insisted on a feminist agenda resonant with the peculiarities of African culture, yet promoting cultural exchange between African and American cultures. In light of these findings, this dissertation advocates for a hybrid feminist agenda - which I refer to as “Black diasporic feminism”- applicable to the lived experiences of Sub-Saharan women in diasporic contexts.

Thesis advisor: C. Shawn . McGuffey / Thesis advisor: Zine . Magubane / This dissertation analyzes the impact of U.S. law on women of color at home and abroad, as well as the ways in which women of color respond to and resist U.S. law. In their resistance, they challenge the domestic failings of the U.S. criminal justice system as well as the systems which connect state violence internationally. The first article of this project explores the space of the sentencing hearing as a site for rhetorically reclaiming Black motherhood in the face of its pathologization. I use the case of Marissa Alexander to show how the defendant and her family resist the exclusionary politics of legal protection. The second article examines the relationship between police militarization and strategies of black digital resistance and theorizes Black Lives Matter as a cyborg feminist social movement that can serve as a base for a global, intersectional resistance against systems of state violence. The third article challenges the dominant narrative of liberal imperialism in the U.S. anti-human trafficking project which positions U.S. as sole capable leader in the fight against “modern-day slavery” and the liberation of poor women of color in the global South and East. Though each article employs a slightly different framework, my dissertation is grounded in a qualitative sociological approach to content analysis and is informed by interdisciplinary concepts from legal studies and critical rhetorical approaches. My research centers multiple feminisms, including Critical Race Feminism, cyborg feminism, and postcolonial legal feminism, and incorporates important scholarship on technology and social movements. In this project, I demonstrate affinity between feminist theoretical approaches. More broadly, I contribute to bodies of research that challenge the notion that institutions such as the criminal justice system, digital spaces, and humanitarian aid are designed to protect and provide remedies for victims of domestic and state sponsored violence. I propose framework of feminisms in dialogue for both analyzing and resisting the hegemony of U.S. law which legitimizes and reproduces interlocking systems of racism, sexism, and imperialism. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Sociology.

First described by physician William Dietz in 1995, the "Food Insecurity-Obesity Paradox" (FIOP) attempts to explain the biology and behaviors of people who are simultaneously overweight and food-insecure. I was introduced to this theory as a Behavioral Health graduate student and, in that context, was taught to understand it as a fact. My personal experiences as a Black woman, however, alongside ongoing engagement with Black feminist thought and critical medical sociology, have taught me otherwise. This disssertation takes Dietz's theory as a starting point in order to argue that Black women in the US experience fatphobic and racial discrimination while being "cared for" by western institutional medicine. I argue that discourses like the FIOP, though framed as benevolent clinical theories, do more harm than good: not only do they multiply pathologize so-called "fat" Black women by drawing on disparaging stereotypes, but they simultaneously ignore the specific health and wellness needs that emerge at the intersection of weight, size, skin color, gender, ability, and economic class. My broader dissertation project is an interdisciplinary critique of pathologizing discourses about Black women, including medically "legitimate" ones like the FIOP. Via critical analysis of these discourses, and employing Black feminist and medical sociological perspectives, I explore how stereotypes of Black women correlate with how these women are perceived and treated by physicians and other health professionals. These racialized perceptions and forms of discriminatory medical treatment are instances of what has been labeled, variously, as a racial formation (Omi and Winant, 1997), a matrix of domination (Patricia Hill Collins, 1990) and a racial ideology (Feagin, 2006). These processes are further extended by physicians who use these pathologizing discourses and practices to advance their own careers. Black feminist theorists have described the multiple marginalizations experienced by contemporary Black women in the US and my project places weight and body size within this marginalizing dynamic. After tracing the long history of medical "othering" of Black women by science, I show the persistence of these ideologies in contemporary medical practice. My interviews with Black women investigate their lived experiences of these ideologies and practices, and allow women to speak for themselves in a space that so often speaks for them. / Doctor of Philosophy / Black women's historical experiences in the US, including my own story, are akin to what Black feminist Melissa Harris-Perry in her book, Sister Citizen: Shame, Stereotypes, and Black Women in America (2011), calls the crooked room. Applying Harris-Perry's theorization of the crooked room to how medical institutions operate to cause Black thick women to be so quickly categorized as diseased, I have developed the concept of the Crooked Room of Medicine (CRoM) to describe the mental, emotional, and physical struggles Black women face at the intersection of race and gender stereotypes and false narratives particularly in medical settings. I utilize and build upon Black feminist theoretical frameworks as well as my own personal narrative to investigate how a society that is built on racialized and gendered systems has implications for how the large Black female body is interpreted as unhealthy and diseased when treated within these social and medical settings. Building on Tressie McMillan Cottom's scholarship, I utilize a methodology of what I call Thick Studies to develop a Gender Race Weight (GRW) matrix from the crooked room of medicine, to map out our experiences and develop a theory that focuses on healing. The result of Black women's disproportionately poor health outcomes is a result of a complex environment of barriers from quality health care, to racism, and stress correlated with the distinct social experiences of Black womanhood in U.S. society (Chinn. Martin, Redmond 2021). The heaviness of generational racialized trauma is still in our DNA (Degruy-Leary 2017). Racism and gender discrimination have profound impacts on the well-being of Black women. I argue for a holistic health treatment that addresses mind, body, emotion, and spirit and for an acknowledgement of Black women's knowledge of health and healing in relation to Black women, weight, and medical space.

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Yes / This article explores gender and entrepreneurial leadership, notably the meanings female entrepreneurs ascribe to notions of entrepreneurial leadership. Drawing from interviews with female business owners, the article questions the dominant hegemonic masculine entrepreneurial leadership model as well as that reportedly associated with women. Research findings illuminate the fluidity and variability of the entrepreneurial leadership construct. Our feminist poststructural lens and critical leadership stance adds new insight into the multiple subjectivities of entrepreneurs and surfaces contradiction and tension that shape the very sense of their entrepreneurial selves. By questioning accepted knowledge, this research offers new perspectives on the multiple realities of entrepreneurial leadership, which should be heeded by policy makers, academics and practitioners alike.