This thesis discusses the relationship between the experiences particular to the female body, namely pregnancy and childbirth, and the language employed to voice these experiences. This thesis is set up to reflect the physical cycle of pregnancy and birth. It is divided into three chapters. The first chapter discusses the desire for and the conception of a new use of language, a language equipped to carry the messages, creations, and voices of women. The conception of an expansion of language and the physical conception of a child are paralleled. In this chapter, poetry about wanting to write, wanting to become pregnant, and conception are used as examples of the emergence of the expanded language. In Chapter Two, the incubation of this new language is discussed, its many components and characteristics are described, and the discussion of the possible existence of a womens language is continued, by again analyzing a selection of poetry written by women. In this chapter, poetry about pregnancy and childbirth are used to exemplify the use of this language. The discussion of the gestation and birth of the expanded language with the physical gestation and birth of a child are paralleled. In Chapter Three, this notion of a womens language is further discussed, using poetry about new motherhood to demonstrate the effectiveness and existence of new ways to employ our given language. The discussion of what comes after the birth of a new, expanded language is paralleled with the experiences of a mother after the birth of her child. The ultimate conclusion of this thesis is that there is no one language that women do or should employ when writing, but a movement toward writing through the body when writing about the body, about experiences solely experienced by women.

This thesis gives an experiential account of notions of the home in contemporary rural China. Based on a year of fieldwork in a mountain village in rural Shanxi Province, the thesis explores everyday and ritual practices to investigate how people make themselves at home under conditions of political economic transformation. Villagers accommodate and resist conflicts of interest by negotiating boundaries of insiders and outsiders through the home. Differences of gender and generation come to the fore as people compromise between aspiration and pragmatism within the home under conditions of resurgent market competition. The theoretical concern of the thesis lies in connecting wider social processes to personal life projects through the intimate sphere of the home. The rhythm of the seasons patterns the thesis into spring, summer, autumn and winter chapters, as the seasons were pivotal in ordering people’s everyday practices and ritual activities within a shared social and ecological environment. The opening chapter on the autumn harvest coincided with my arrival in the village. The chapter explores how labour, and particularly women’s labour, transforms the earth into affective belonging, and how women negotiate conflicts over food consumption between the agricultural and market economy. The winter chapter parallels tales of personal life history with wider kinship networks across various generations, while simultaneously tracing bodily pathways from the domain of the hot stove in the home to the cold grave in the fields. The next chapter begins with the celebratory periods of springtime during the New Year Festival, a time of ritual renewal in the home when women partook in a local domestic ritual of propitiating the little spirits of the house. At Qingming Festival villagers’ practices of worshipping the ancestors in the fields were juxtaposed with a tour company’s staging of an elaborate ritual revival of star worship in the village. Conflicting aspirations over the future of the past thereby tore fissures into the emerging ritual terrain between outside spectacle and inside convergence. The last ethnographic chapter looks at the summer as a time for regenerating life, particularly through marriage and children. Reciprocal caring cycles between different generations of women are central to balancing domestic and occupational aspirations in negotiation with the local implementation of the family planning policy. House-based rituals at children’s birthday parties and bridal farewell ceremonies formally celebrate the roles of matrilateral relatives.

NOTE FROM THE LIBRARY: PLEASE CONTACT THE AUTHOR AT indisunflower@yahoo.com OR CONSULT THE LIBRARY FOR THE FULL TEXT OF THIS THESIS.... This thesis investigates the trajectory traced from Sarah Baartman, a Khoisan woman exploited in Europe during the nineteenth century, to a contemporary writing workshop with circumcised, immigrant West African women in Harlem New York by way of a selection of African women's memoirs. The selected African women's texts used in this work create a new testimony of speech, fragmenting a historically dominant Euro-American gaze on African women's bodies. The excerpts form a discursive space for reclaiming self and as well as a defiant challenge to Western porno-erotic voyeurism. The central premise of this thesis is that while investigating Eurocentric (a)historical narratives of Baartman, one finds an implicitly racist and sexist development of European language employed not solely with Baartman, but contemporaneously upon the bodies of Black women of Africa and its Diaspora, focusing predominantly on the "anomaly of their hypersexual" genitals. This particular language applied to the bodies of Black women extends into the discourse of Western feminist movements against African female circumcision in the 21st century. Nawal el Saadawi, Egyptian writer and activist and Aman, a Somali exile, write autobiographical texts which implode a western "silent/uninformed circumcised African woman" stereotype. It is through their documented life stories that these African women claim their bodies and articulate nationalist and cultural solidarity. This work shows that Western perceptions of Female Circumcision and African women will be juxtaposed with African women's perceptions of themselves. Ultimately, with the Nitiandika Writers Workshop in Harlem New York, the politicized outcome of the women who not only write their memoirs but claim a vibrant sexual (not mutilated or deficient) identity in partnership with their husbands, ask why Westerners are more interested in their genitals than how they are able to provide food, shelter and education for the their families, as immigrants to New York. The works of Saadawi, Aman and the Nitandika writers disrupt and ultimately destroy this trajectory of dehumanization through a direct movement from an assumed silence (about their bodies, their circumcisions and their status as women in Africa) to a directed, historically and culturally grounded "alter" speech of celebration and liberation. / English Studies / D. Litt. et Phil.(English)

NOTE FROM THE LIBRARY: PLEASE CONTACT THE AUTHOR AT indisunflower@yahoo.com OR CONSULT THE LIBRARY FOR THE FULL TEXT OF THIS THESIS.... This thesis investigates the trajectory traced from Sarah Baartman, a Khoisan woman exploited in Europe during the nineteenth century, to a contemporary writing workshop with circumcised, immigrant West African women in Harlem New York by way of a selection of African women's memoirs. The selected African women's texts used in this work create a new testimony of speech, fragmenting a historically dominant Euro-American gaze on African women's bodies. The excerpts form a discursive space for reclaiming self and as well as a defiant challenge to Western porno-erotic voyeurism. The central premise of this thesis is that while investigating Eurocentric (a)historical narratives of Baartman, one finds an implicitly racist and sexist development of European language employed not solely with Baartman, but contemporaneously upon the bodies of Black women of Africa and its Diaspora, focusing predominantly on the "anomaly of their hypersexual" genitals. This particular language applied to the bodies of Black women extends into the discourse of Western feminist movements against African female circumcision in the 21st century. Nawal el Saadawi, Egyptian writer and activist and Aman, a Somali exile, write autobiographical texts which implode a western "silent/uninformed circumcised African woman" stereotype. It is through their documented life stories that these African women claim their bodies and articulate nationalist and cultural solidarity. This work shows that Western perceptions of Female Circumcision and African women will be juxtaposed with African women's perceptions of themselves. Ultimately, with the Nitiandika Writers Workshop in Harlem New York, the politicized outcome of the women who not only write their memoirs but claim a vibrant sexual (not mutilated or deficient) identity in partnership with their husbands, ask why Westerners are more interested in their genitals than how they are able to provide food, shelter and education for the their families, as immigrants to New York. The works of Saadawi, Aman and the Nitandika writers disrupt and ultimately destroy this trajectory of dehumanization through a direct movement from an assumed silence (about their bodies, their circumcisions and their status as women in Africa) to a directed, historically and culturally grounded "alter" speech of celebration and liberation. / English Studies / D. Litt. et Phil.(English)