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In her book In Search of Our Mothers' Gardens Alice Walker addresses black American women's lack of opportunities to write their experiences for later generations. Walker points out that because black women historically were not allowed to write and often were unable to share their creative thoughts or experiences, black women's literary history has been less available. Walker suggests that women of color look back to their mothers and the oral traditions of their ancestors to recreate that lost history and thus create a more complete historical account that has been absent from white canonical representations of African American history. This undergraduate thesis examines three contemporary African American women's novels and demonstrates that they employ maternal genealogical experiences to reclaim and retell Afro-American women's history. Toni Morrison's Beloved, Octavia Butler's Kindred, and Gayl Jones' Corregidora are postmodern, postcolonial slave narratives ( often called "neo-slave narratives") that trace a broad historical memory of slavery through maternal genealogy. While scholars have addressed the presence of the mother in these texts, they have overlooked the importance of the matrilineal tradition of inherited memory as a tool to revisit and reclaim history.

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ABSTRACT This is a case study of how a community education program became institutionalized at Temple University. The Pan-African Studies Community Education Program (PASCEP) has been located at Temple since 1979. The research illuminates the events that led to PASCEP coming onto Temple University's campus. The main research question was: "Why and how did Pan-African Studies Community Education Program develop from a Community Education Program in North Central Philadelphia to a Temple University campus-based program, and what were the important factors contributing to its development and institutionalization within Temple University?" The research used a qualitative case study method. Data were collected from archival repositories at Temple University and the City of Philadelphia as well as from original documents provided by the Community Education Program and participants in the study. Documents included newspaper articles, letters, reports, and organizational histories as well as transcripts from thirty semi-structured participant interviews. Semi-structured interviews were held with 30 participants who were involved or familiar with the movement and the university between 1975 and 1979. The research indicates that the Community Education Program acted as a local movement center connected with the Civil rights movement. I employed Social Movement theories and Aldon Morris's Indigenous perspective to examine the trajectory of the Community Education Program from the neighborhood to the University. Much of the organizing, mobilizing, and planning done by the members in the Community Education Program/local movement center was managed by Black women. Therefore, the research employed Belinda Robnett's perspective on Bridge Leaders and Toni King and Alease Ferguson's standpoint on Black Womanist Professional Leadership Development to illuminate the leadership styles of the Black women in the local movement center, and their relationships with Temple University faculty and administrators, as well. Results from the inquiry demonstrate that community activism constituted social movement collective action behavior as the Community Education Program and its supporters became an effective local movement center. The study indicates that leadership, political opportunity, resource mobilization, and participation during the tenure in the Program in the community as well as after the introduction of the Community Education Program to the University were indispensable factors in the institutionalization of the Community Education Program. / Urban Education

Through a content analysis of the maternal relationships in Maya Angelou’s I Know Why the Caged Bird Sings and Alice Walker’s In Search of Our Mothers Gardens, the author evaluates how southern black women writers construct black motherhood. This study is based on the premise that Eurocentric paradigms of motherhood confine black mothers to controlling images that continue to criminalize, distort, and devalue black motherhood. The researcher finds that the institution of black motherhood exists independently of Eurocentric paradigms. The conclusions drawn from these findings suggest that black women writers construct motherhood in terms of Womanist leadership. In the aforementioned memoirs, Womanist leadership is learned and defined in the black church. In summation, this thesis finds that southern black women writers use spiritual reconciliation as a form of Womanist leadership.

The purpose of this qualitative study was to give voice to the experiences of African American female pastors of African American churches and their perceptions of gender and equity as it pertains to their role in the pastorate. This phenomenological study identified the lived experiences of each participant through her personal narrative, which reflects her path from birth to present. Participants’ experiences as a senior pastor provided a personal historical path of the journey of female pastors for a span of four decades. This dissertation shares the challenges, barriers, and support to female pastors. This study examined personal characteristics, acts of leadership, and acts of negotiating the system within the African American church. The participants’ ages ranged from 40-70+. The findings of this study indicated that there has been a slow change in the acceptance of female pastors. Female pastors have been a part of our culture since biblical times, but resistance is still present.

xv, 142 p. : ill. (some col.) / Young Latina women are at risk for unwanted pregnancy and sexually-transmitted infections. Researchers have suggested that factors such as self-efficacy and relationship power dynamics may contribute to difficulty in negotiating safe sex practices. For women in heterosexual relationships, the most common prevention practice--condom use--requires partner cooperation. Sociocultural variables related to gender role socialization can adversely affect a woman's ability to negotiate condom use. I developed and tested a model of sociocultural predictors of Latina women's safe sex practices. The predictors included ethnic identity, acculturation, womanist identity, gender role attitudes, sexual self-efficacy, and sexual relationship power. I surveyed 210 young adult Latina women via an online survey that was disseminated across the United States via social networking websites and email. I used path analysis to investigate the fit of the hypothesized model with the data, first to predict condom use and second to predict sexual history exploration. Results indicated that the hypothesized model predicting the safe sex practice of exploring a partner's sexual history had a good fit to the data, whereas the model predicting condom use did not provide an adequate fit to the data. These findings suggest that young adult Latinas' exploration of a partner's sexual history is more likely to occur when women have stronger ethnic identity and womanist identity, more egalitarian gender role attitudes, and higher levels of partner dominance and control in their relationship. The model accounted for 16% of the variance in sexual history exploration. Although the variance explained was low, this model is still informative of the factors that contribute to sexual history exploration. Exploring a potential partner's history is an important aspect of safe sex practices that can have major implications for healthy sexual decision-making. Understanding an individual's cultural identity via ethnic and womanist identity, as well as considering sociocultural (e.g., gender role attitudes) and interpersonal (e.g., relationship power) factors, can inform prevention efforts that will contribute to safe sex behavioral outcomes. Other factors that may contribute to safe sex practice outcomes that were not accounted for by the models are noted. Implications for practice and future research are discussed. / Committee in charge: Dr. Ellen H. McWhirter, Chairperson; Dr. Linda Forrest, Member; Dr. Joseph Stevens, Member; Dr. Lynn Fujiwara, Outside Member

This essay contains own collected material wherein seven religious women are interviewed. Theprincipal focus in this work is about god pronoun in relation to a social constructionist analyticalframe circling around androcentric language. In the research overview and in the theory section ofthis work you can find the feminist and social constructionist theories that represents thegroundwork of this essay. "To name god with masculine pronoun influence individuals and theirgodrepresentation" is my main hypothesis of this work. The social constructionist analytical frameof pronoun the interviewed women use proves my feminist point of view that androcentric languagepermeate the interviewing persons speech about god and their god representation. / Denna uppsats innehåller eget insamlat intervjumaterial där sju religiösa kvinnor intervjuats.Huvudfokus i arbetet kretsar kring gudspronomen med en socialkonstruktivistisk analys avandrocentriskt språk. Under forskningsöversikten och i teoriavsnittet presenteras mer utförligt defeministiska och socialkonstruktivistiska forskningsunderlag som använts till grund för arbetet. "Attbenämna gud med maskulina pronomen påverkar individer och deras gudsrepresentation" ärhuvudhypotesen till denna uppsats. Den socialkonstruktivistiska analysen av de pronomenintervjupersonerna använder samt hur de talar om gud bevisar min feministiska utgångspunkt attandrocentriskt språk genomsyrar de intervjuades tal om gud och gudsrepresentation.

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