The main goal of this dissertation consists in the elaboration and application of a number of theoretical approaches to all the works, fictional and extra-fictional, of the Cape Verdean novelist Germano Almeida. This study attempts to integrate the several theoretical approaches so as to reach a new analytical vision of Almeida's oeuvre in the context of the world in which it was produced. I start by using conventional literary theories—post-colonialism, post-modernism, and (post)-feminism, as well as psychoanalytical theories. I conclude by subjecting these several theoretical constructs to a number of principles derived from the natural sciences. The purpose of doing so is to determine the possibilities and limitations of traditional literary theory. Moreover, it is the purpose of this dissertation to expand the theoretical context in order to account for the many innovations—structural and thematic—that inform the works of this Lusophone African writer. (Abstract shortened by UMI.)

<p> This dissertation demonstrates how characteristics and functions of African and Japanese oral narrative traditions make narratives about the ocean in these traditions useful for exploring some of the complex psychological roles the ocean plays in people&rsquo;s lives. A background of these oral narrative traditions and the main characteristics and functions of African and Japanese oral narratives are identified from the literature, African and Japanese ecopsychological perspectives are outlined, and a hermeneutic methodology applies text analysis to identify connections between humans and the ocean represented in a selection of text versions of ocean oral narratives. African and Japanese oral narratives are transmitted in adaptable yet continuous traditions, reflective of self and group identity, used to serve social and community functions, connected to spiritual traditions, and used as tools for power or resistance to power. Intimate connections between humans and the ocean are represented in the selection of narratives. In African oral narratives, connections are represented including merging identities of the ocean and humans, contrasting of nurturing mother and dangerous mother elements, the ocean bringing children, extreme love, and taking extreme love, connections between the ocean and performance, and representations of the ocean in colonization, slavery, healing, and empowerment. In Japanese oral narratives, intimate connections are represented including magic gifts from the ocean, water deity wives, warnings of fishing, bodily sacrifice, and connections to spiritual traditions, people, and local places.</p><p>

<p>Saidou, Amina. Bachelor of Arts, Universite Abdou Moumouni de Niamey, Spring 2006; Master of Arts, Universite Abdou Moumouni de Niamey, Winter 2009; Bachelor of Arts (English/TESOL), Wilson College, Spring 2011; Master of Arts, University of Louisiana at Lafayette, Spring 2013; Doctor of Philosophy, University of Louisiana at Lafayette, Spring 2018 Major: Francophone Studies Title of Dissertation: Allegorie initiatique et engagement feminin a travers la litterature et le cinema francophones de l?Afrique subsaharienne et du Maghreb Dissertation Director: Dr. Amadou Ouedraogo Pages in Dissertation: 382; Words in Abstract: 380 ABSTRACT African women?s struggle for freedom can be thought of as an initiatory journey, an allegorical quest. Their long-lasting fight for emancipation happens to be about challenging and subverting traditional, patriarchal, and religious institutions. This research that focuses on female main characters analyzes the process of their emancipation as a journey. Through this study, we aim at deconstructing western feminist ideology and its stereotyping of African women. In doing so, we contribute to an understanding of African women identity(ies). Women in West and North Africa, just like westerners, often face misogyny and discrimination. Socio-cultural beliefs, religious, political, and historical standpoints are proven to be factors that contribute to undermining women?s self-fulfillment. Also, they are factors set to create discrepancies between African and Western feminisms as well as between African types of feminisms. Therefore, these factors should be taken into consideration when conceptualizing and analyzing African women. Although this can be true for most African women, authors construe and characterize their female characters as heroines. They discharge themselves of ?masculine domination.? This work first examines the representation of African women social status and interaction in francophone literary and cinematographic works. Next, based on critics like Pierre Bourdieu?s concepts of habitus and symbolic violence, the second chapter analyzes African women?s social behavior in reaction to oppression. Though violence is experienced through habitus, women who escape can free themselves through an undertaken journey. In this way, the third chapter examines women?s use of different strategies to resist oppression. Consequently, women need to overcome various challenges that they encounter. Overall, we ground our research on theories such as post-colonialism, deconstruction, feminisms, negofeminism, and the concept of ?everyday resistance? or cultural resistance. Also, we examine the authors? standpoints and purposes through their representation of heroines. African women are no more where/who they used to be. Nevertheless, because of deep-rooted and obsolete African cultural beliefs, they still have to fight hard for a more advanced emancipation. Unperceived violence can be more damaging for women who face challenges. Key fundamental aspects are the persistence in raising awareness and revisiting African traditions, values, and practices; encouraging women?s political and religious education; and fostering their economic enterprises for financial self-reliance. Most importantly, women?s self-awareness with regard to their ?reproduction of symbolic violence? is the key factor for this battle ground.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1971. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliography.

<p> My dissertation shows how two women writers, Marie NDiaye and Bessora articulate the <i>experience</i> of being black in France, while, at the same time affirming the French Republican tenet that racial identification does violence to individuals, communities, and the nation itself. Despite their similar backgrounds, despite the fact that they reside in the same country, and that they write about a similar cast of characters in a similar milieu, Bessora and NDiaye are not typically seen as belonging to a shared literary category or tradition. NDiaye is categorized as a "French" author and Bessora as "Francophone." Although their novels might not be found in the same section of a French bookstore, when considered together, their works create a dialogue on race in today's France that cannot be overlooked.</p><p> In chapter one I focus on NDiaye's 1999 novella <i>La Naufrag&eacute;e </i>. This work combines art and fiction, featuring paintings by English artist Joseph Mallord William Turner, most notably The Slave Ship (1840). In this chapter, I show how the narrator, a meilnaid, functions as an allegory for racial mixing. Drawing on Walter Benjamin's ideas on allegory, I demonstrate how the novella links the author's own non-white body to the historical bodies of human chattel drowned in the Middle Passage. This novella challenges the notion that France can ever be blind to race, given its history of chattel slavery.</p><p> Paradoxically, it is through allegory that NDiaye demonstrates the real violence and pain inflicted on the black body by the ideology of race-blindness. I build on these ideas in chapter two, examining the effects that the particular allegorical significance of the black body has on black subjects. Here I uncover a powerful intertextual thread running through NDiaye's 2012 novel <i> Ladivine</i>. Though NDiaye's understanding of race is undeniably French, she looks to the United States, to the Harlem Rennaissance and the passing novel to articulate the experience of being both black and entirely culturally French. I explore the dissociative effect produced when an individual, who sees herself as "universal," i.e. French like "everyone else," inhabits a nonwhite body. I extended my analysis beyond <i>Ladivine</i> to touch on <i>Rosie Carpe</i> (2001) and <i>Trois Femmes Puissantes </i> (2009). My analysis of these works reveals the ways in which French universalism is, paradoxically, geographically conscripted. The historical realities of slavery and of colonialism continue to impact the ways in which black bodies are seen in the metropole and in Overseas Departments, and profoundly influence the ways in which black subjects conceive of themselves.</p><p> In Chapter three I turned to Bessora, analyzing her first two novels, <i> 53 cm</i> (1999) and <i>Les taches d'encre</i> (2000). Bessora wrote both of these while pursuing a doctorate in anthropology. However, current scholarship tends to interpret her literary output as standing in direct conflict with her academic pursuits;that her novels, so rich in satire and pastiche, serve to reject or simply "write back" against the fields she was studying at the time. These analyses assume a necessarily conflictual relationship between black writers and the social sciences. I argue that in the tradition of many French anthropologists and authors before her, Bessora should be seen as both a literary author and a social scientist. By handing the tools of anthropological analysis to characters of color in these novels, Bessora does not invalidate a social scientific way of viewing the world; rather, she universalizes the anthropological gaze. She combines postmodern and anthropological narrative techniques to critique the way that race is constructed in France; she exposes the ways in which Republican values work to reinforce nationalism and white supremacy, and fall short of their universalist ambitions.</p><p> Chapter four builds on the ideas established in chapter three by comparing Bessora's dissertation, "M&eacute;mories P&eacute;troli&egrave;res au Gabon," (2002) with her novel <i>Petroleum</i> (2004), on the same subject. As an author of Gabonese descent who was raised and educated primarily in Europe, Bessora offers a complex insider/outsider perspective on her father's country (a country that was also her home for ten years), its history, and its memories of colonization. Reading these two texts side by side reveals both the interdependency between literature and the social sciences in both Bessora's fiction and in the French literary scene more generally. She writes from a vexed position of privilege, for which she has not yet fully accounted. Bessora's own stance towards universalism, her post-national identity which ironically gathers up identitarian labels and categories, obfuscates a more fraught relationship to the national history of Gabon, and to French neo-colonialism there.</p><p>

In an age compounded by diversity, this dissertation seeks a common ground among the multifarious experiences of America. It argues that the land, the physical and the metaphysical, the lived and the perceived space that is referential to all, constitutes a primeval experience--the imagination of America. If Anglo-Americans once envisioned a virgin land on which to build a New World Garden, ethnic groups have their founding myths of America: While the Navajo Indians perceive a "house made of dawn," Chicanos reclaim the mythic "heart of Aztlan" in the Southwest; and while Afro-Americans hail "home to Harlem," Chinese Americans "go-out-on-the-road" to the legendary Gold Mountain in California. Conceptually, the study employs Henry Nash Smith's (1950) critical notion of myth: "a poetic idea, a collective representation." While Smith historicizes the westward expansion of the "virgin land," Annette Kolodny (1984) provides a paradigm of middle-class white women taunting and questioning the male-centered "virgin land." Kolodny is important not only because she polarizes the male and female fantasies, but because, by exposing the woman as one category of "otherness," she relates womanhood to ethnicity. The study hence deconstructs the myth of virgin land by contesting the issues of ethnicity and gender in imagining America. It investigates the images of Aztlan, la Mestiza, Harlem, the "house made of dawn," and the Gold Mountain to surface the common ground of a mythic element in our imaginations of America. It emphasizes the ethnic woman's need to carve out the "land before her" in both racial and gender terms. This is done structurally by pairing a male and a female writer in each ethnic group: (1) N. Scott Momaday and Leslie Silko; (2) Rudolfo Anaya and Gloria Anzaldua; (3) Claude McKay and Zora Neale Hurston; (4) Louis Chu and Maxine Hong Kingston. By comparing male and female writers and by juxtaposing multiethnic writers, this study transgresses sensibly and fluidly among Ethnic Studies, Women Studies, and American Studies. Mostly, it lands on a common ground to illuminate from various angles the lure of the land.

The literatures emerging from the postcolonial world bring new dimensions of linguistic heterogeneity to English literature, opening up rich possibilities for the heteroglossia and interanimation of languages celebrated by Mikhail Bakhtin. Two case studies illustrate the “breaking” and remaking of the English language in postcolonial literatures. Pidgins, oral vernaculars born in the colonial contact zone and developed outside institutional channels, compel our interest as linguistic realizations of a subaltern hybridity and as the most markedly “broken” varieties of English. Within Nigerian literature, representations of pidgin English play a variety of transgressive roles. In two specimens of Onitsha market literature, pidgin is spoken only by clownish chiefs, but in one of these, Ogali A. Ogali's 1956 Veronica My Daughter, pidgin also functions as an anti-language providing a critical perspective on the “big grammar” of standard English. In Chinua Achebe's No Longer at Ease (1960) pidgin is often associated with the seamy underside of life, while in Wole Soyinka's The Interpreters (1965) it is the vehicle for a resistant counterknowledge. Finally, in Ken Saro-Wiwa's Sozaboy (1985), “rotten English,” a mixed language strongly colored by pidgin, escapes the confines of quotation marks to become the language of narration. The second case study is of the work of Salman Rushdie, arguably the paradigmatic postcolonial author—a writer positioned between East and West, between the English language and the polylingualism of South Asia, and renowned for his inventive linguistic experimentation. Chapter 7 explores his short story “The Courter,” a story of linguistic and personal dislocation and transformation in which a mispronounced word brings about a new reality. Chapter 8 is an extended exploration of the languages in Midnight's Children and the translational magic of Saleem Sinai's “All-India Radio.” Chapter 9 examines ways in which Rushdie unsettles borders, redefining the boundaries of words and bringing languages into new relationships by means of such devices as the translingual pun. The concluding chapter briefly explores the implications of this postcolonial breaking of English for the novel and for the language of English literature.

This dissertation explores the experience of modernity outside of Europe by considering the portrayal of the railway in selected literature of Africa, the Middle East, and South Asia. I examine what I see as a mutually constitutive process: the way subjectivity is constructed within modernity, and the way modernity, in turn, transforms as it travels to the “periphery.” My dissertation explores these transformations by looking at the way people inhabit, resist and remake the spaces in and around the railway. Using literary works by Senegalese writer Sembène Ousmane, Turkish poet Nâzim Hikmet, and selected South Asian writers, I consider the place of aesthetics and representation in this process. I argue that all these authors contribute to a genre that might be called postcolonial modernism, literature from the Third World that is both creating and responding to the advent of modernity. Chapter One provides an overview of theories of modernity. My discussion brings together those critics who theorize modernity primarily within the Western context and those who have opened a discussion of alternative modernities. Chapter Two introduces contemporary theories of space as a way to explore how modernity travels. Looking specifically at spaces of the railway, I consider how modernity is realized through material and imaginative practices. Chapter Three focuses on Sembène Ousmane's God's Bits of Wood (1960), and demonstrates how the novel's conflict between generations during the colonial period reveals two relationships to modernity that coexist in the colonial setting. My fourth chapter brings the discussion to the context of South Asia and the literature of partition, including Khushwant Singh's novel Train to Pakistan (1956). I argue that these Indian and Pakistani writers represent the railway as a contradictory space traversing a geography fragmented by communal allegiances. Chapter Five analyzes Turkish poet Nâzim Hikmet's epic poem Human Landscapes (1950), written during a period of intense national modernization. I present Hikmet's view of modernity as an ambivalent one, representing the altered modes of perception brought by modern technology at the same time underscoring, through his portrayal of the Turkish peasantry, the fact that modernity has not fulfilled its promise of emancipation.

This dissertation explores the nature and context of the dialogue between African and African American writers, buttressed by the extensive use of history and memory by Chinua Achebe, John Edgar Wideman, and Zakes Mda, the three writers at the center of this study. Through the reading of three primary texts – Achebe’s Things Fall Apart, Wideman’s The Cattle Killing, and Mda’s The Heart of Redness – the dissertation examines not only the writers’ engagement with memory and history but also their deployment of “African” metaphysics, modes of apprehension and narrative traditions. The study foregrounds how a growing number of contemporary African and African American writers share an interest in probing connections, common fissures and tensions in their historical experiences. It explores the writers’ investment in history, concern with memory acts, the deployment of the logistics of ogbanje and its allied concepts within their communicative economies, and their involvement in a tripartite trans-Atlantic response to hegemonic discourse.

This dissertation investigates selected third world women writers' texts to explore how they reevaluate the relationship between woman and nation from postcolonial feminist perspectives. Further, this dissertation proposes that these texts, Kamala Maskandaya's Nectar in a Sieve (1954), Anita Desai's Clear Light of Day (1980), Tsitsi Dangarembga's Nervous Conditions (1988), and Ama Ata Aidoo's Changes (1991), revealing a rootedness in the nation, resist national cultures, which are complicit with patriarchal ideologies, making it possible for us to see their "national" constructions of woman's identity as postnational. Chapter One formulates the dissertation's theoretical framework, drawing on selected writings of postcolonial third world feminist critics, among others, that are relevant to my discussion. Applying Benedict Anderson's concept of nation and identity as "imagined" constructs, in Imagined Communities: Reflections on the Origin and Spread of Nationalism, I explore how these texts challenge the "imagined" patriarchal constructions of women as signifiers of national cultures. Chapter Two focuses on the impact of Markandaya's colonial heritage and diasporic consciousness in generating an ambivalence towards the concept of nationalism as seen in Nectar in a Sieve. Chapter Three analyzes how Dangarembga's feminist consciousness critiques the role of colonial and patriarchal agendas in creating a "nervous" national culture with neocolonial repercussions for women. Chapter Four compares feminist consciousness across cultural, geographical, and historical differences in Nectar in a Sieve and Nervous Conditions to examine how the latter text's postcolonial awareness reconceptualizes woman's empowerment. Chapter Five explores third world feminism, decolonization, and the modes of resistance to patriarchal structures in Changes, Clear Light of Day, and Nervous Conditions. Chapter Six, the Conclusion, offers a few questions for further exploration. Central to my analysis is the postnationalism I read into these texts which, I suggest, derives from the writers' more immediate concerns with female empowerment that problematize the female gendered identity and critique the role of nationalism, particularly in its complicity with the patriarchal. In doing so, these writers' diasporic consciousness leads towards a postnational conceptual paradigm, which reveals what is most particular in their writings--an inherent paradox implicit in that they both oppose and reaffirm nationalistic agendas.