Thesis (M.A.)--Kent State University, 2010. / Title from PDF t.p. (viewed Apr. 28, 2010). Advisor: Fred Smith. Keywords: Uli; Igbo; Nigeria; body painting; wall painting; Nsukka; traditional women painters. Includes bibliographical references (p.101-105).

Female genital mutilation (FGM) is practiced primarily in many African countries as well as some in Asia and the Arab Peninsula; however, it also takes place elsewhere around the globe among those who migrate from countries to which it is indigenous. This study was designed (a) to investigate the prevalence of FGM among the Igbo women in the Dallas-Fort Worth (DFW) area in Texas and (b) to understand the factors that support the continuation of the practice and the effects on women's sexual health. Using a quantitative approach to examine a variety of social variables aligning with the ecological framework, survey data obtained from a sample of 139 Igbo women living in the DFW area were analyzed using a multivariate analysis. Results of the study demonstrated a decreasing prevalence of FGM from maternal incidence (46%), to second generation incidence (31.3%), and future intention for FGM (25%). Nearly half of the responding participants felt the practice was required by their religion, but over 65% felt the practice should be discontinued. Results supported a high incidence of dangerous complications to women's sexual health with the continued practice of FGM. Significant social influences associated with future intention for FGM among the population were found at the micro- and exosystem ecological levels. The findings of this research provide important information on current prevalence and health effects of FGM in Igbo women living in the DFW area. Understanding the reasons behind the culture of FGM will assist public health professionals in designing appropriate culturally-specific intervention strategies that will help to eliminate inappropriate and unsafe practices associated with FGM.

This is an Afrocentric examination of women's use of agency in Ancient Egypt and Igboland. Most histories written on Kemetic women not only disconnect them from Africa but also fail to fully address the significance of their position within the political spiritual structure of the state. Additionally, the presence of matriarchy in Ancient Egypt is dismissed on the basis that patriarchy is the most visible and seemingly the most dominant form of governance. Diop contended that matriarchy was one of the key factors that connected Ancient Egypt with other parts of Africa which is best understood as the Africa cultural continuity theory. My research analyzes the validity of his theory by comparing how Kemetic women exercised agency in their political structure to how Igbo women exercised political agency. I identified Igbo women as a cultural group to be compared to Kemet because of their historical political resistance in their state during the colonial period. However, it is their traditional roles prior to British invasion that is most relevant to my study. I define matriarchy as the central role of the mother in the social and political function of societal structures, the political positions occupied by women that inform the decisions of the state and the inclusion of female principles within the religious-political order of the nation. Matriarchy as a critical framework was used to identify how Kemetic women and Igbo women accessed political power by means of motherhood, political leadership, and spiritual authority. The findings of this study show that Igbo women and Ancient Egyptian women were integral to the political operation of their states. Furthermore, the results indicate that Ancient Egypt and Igboland shared cultural commonalities as it relates to the roles that women occupied as spiritual specialists, political leaders and mothers. / African American Studies