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Zeitschriftenartikel zum Thema "African women – Biography"
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Lindsay, Lisa A. „Biography in African History“. History in Africa 44 (08.03.2017): 11–26. http://dx.doi.org/10.1017/hia.2017.1.
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Abstract:This paper charts the rise and transformation of biography as a form of Africanist history writing. Biography in African history, as in other fields, has included attention to nationalist heroes as well as the lives of slaves, women, and other subalterns. Recently, some Africanist historians have embraced transnational life histories, particularly those situated in the “black Atlantic” of the eighteenth and nineteenth centuries. Some themes, methods, and limitations of such biographies are discussed in relation to the author’s own project on a nineteenth century immigrant to West Africa.
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Lee, Christopher J. „Durban Moments“. Nka: Journal of Contemporary African Art 2023, Nr. 53 (01.11.2023): 138–51. http://dx.doi.org/10.1215/10757163-10904160.
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This essay reviews a series of photographs by South African photographer Omar Badsha exhibited as part of Sharjah Biennial 15 (SB15). Collectively entitled Once We Were Warriors: Women and Resistance in the South African Liberation Struggle (1981–1999), the thirty-one images selected for SB15 highlight the role of women as political activists during the 1980s and 1990s across South Africa. The essay discusses Badsha’s biography and approach to photography, in addition to appraising the images themselves.
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Stuhlhofer, Eunice Wangui. „Black, Female, and Divorced: A Discourse Analysis of Wangarĩ Maathai’s Leadership with Reflections from Naleli Morojele‘s Study of Rwandan and South African Female Political Leaders“. Societies 12, Nr. 1 (09.02.2022): 23. http://dx.doi.org/10.3390/soc12010023.
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Marriage and divorce are factors that impact female leadership in Africa. Women are defined by their roles as wives and mothers and less as leaders. There is a dearth of research on the influence of marriage and divorce on female leadership in Africa. Most studies have focused on the societal importance of marriage and the negative effects of divorce on families. Using Wangarĩ Maathai’s biography Unbowed, this paper explores the role of marriage and divorce and their intersection with Maathai’s leadership. To enrich the analysis, I introduce insights from Naleli Morojele’s study of Rwandan and South African female political leaders. African feminist thought, transformative leadership theory, and African concepts of marriage and divorce form the theoretical framework. The main findings indicate that Maathai’s leadership is transformative. African feminism recognizes the role of men in women’s equality. Female leadership has increased in Africa, though it contends with socio-cultural attitudes and colonial legacies that fuel its skepticism. Marriage is a duty and the focus of existence in African thought and divorce is synonymous with failure. Women’s disunity on gender issues is problematic. Female leadership is very demanding and costly to family relationships. These findings are important in identifying gaps between policy and social attitudes on female leadership in Africa.
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Geiger, Susan. „Tanganyikan Nationalism as ‘Women's Work’: Life Histories, Collective Biography and Changing Historiography“. Journal of African History 37, Nr. 3 (November 1996): 465–78. http://dx.doi.org/10.1017/s0021853700035544.
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Although nationalism in Tanzania, as elsewhere in Africa, has been criticized for its shortcomings, and a ‘Dar es Salaam School’ has been charged with succumbing to its ideological biases, few historians have revisited or questioned Tanzania's dominant nationalist narrative – a narrative created over 25 years ago. Biographies written in aid of this narrative depict nationalism in the former Trust Territory of Tanganyika as primarily the work of a few good men, including ‘proto-nationalists’ whose anti-colonial actions set the stage and provided historical continuity for the later western-oriented ideological work of nationalist modernizers.The life history narratives of women who became activists in the Tanganyika African National Union (TANU) in the 1950s disrupt this view of progressive stages toward an emerging nationalist consciousness which reflected and borrowed heavily from western forms and ideals. They suggest that Tanganyikan nationalism was also and significantly the work of thousands of women, whose lives and associations reflected trans-tribal ties and affiliations, and whose work for TANU served to both construct and perform what nationalism came to signify for many Tanzanian women and men. Women activists did not simply respond to TANU's nationalist rhetoric; they shaped, informed and spread a nationalist consciousness for which TANU was the vehicle.Neither ‘extraordinary’ individuals (the usual subjects of male biography) nor ‘representative’ of ‘ordinary people’ (often the subjects of life histories), TANU women activists' lives reveal the severe limitations of the dichotomous characterizations of traditional biographical forms. Together, their narratives constitute a collective biographical narrative of great significance for our understanding of nationalism and nationalist movement in the former Tanganyika.
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Chybowski, Julia J. „Becoming the “Black Swan” in Mid-Nineteenth-Century America:“. Journal of the American Musicological Society 67, Nr. 1 (2014): 125–65. http://dx.doi.org/10.1525/jams.2014.67.1.125.
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Elizabeth Taylor Greenfield was first in a lineage of African American women vocalists to earn national and international acclaim. Born into slavery in Mississippi, she grew up in Philadelphia and launched her first North American concert tour from upstate New York in 1851. Hailed as the “Black Swan” by newspapermen involved in her debut, the soubriquet prefigured a complicated reception of her musical performances. As an African American musician with slavery in her past, she sang what many Americans understood to be “white” music (opera arias, sentimental parlor song, ballads of British Isles, and hymns) from the stages graced by touring European prima donnas on other nights, with ability to sing in a low vocal range that some heard as more typical of men than women. As reviewers and audiences combined fragments of her biography with first-hand experiences of her concerts, they struggled to make the “Black Swan” sobriquet meaningful and the transgressions she represented understandable. Greenfield's musical performances, along with audience expectations and the processes of patronage, management, and newspaper discourse complicated perceived cultural boundaries of race, gender, and class. The implications of E. T. Greenfield's story for antebellum cultural politics and for later generations of singers are profound.
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Siqueira, Samanta Vitória, und Karina De Castilhos Lucena. „Aquela que diz não à sombra: biografia e obra da escritora martinicana Françoise Ega / The One Who Denies Her Shadow: Life and Work of the Martinican Writer Françoise Ega“. Caligrama: Revista de Estudos Românicos 25, Nr. 3 (18.12.2020): 57. http://dx.doi.org/10.17851/2238-3824.25.3.57-75.
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Resumo: Este artigo apresenta a biografia e as obras da escritora, empregada doméstica e militante social martinicana Françoise Ega (1920-1976) buscando dar visibilidade para sua trajetória de vida e para suas publicações ainda pouco conhecidas nos círculos acadêmicos e literários brasileiros. Primeiramente, apresentamos a biografia da autora com foco em seus deslocamentos e atuação política. Depois, comentamos brevemente suas obras Le temps de madras (1966), Lettres à une noire (1978) e L’Alizé ne soufflait plus (2000), relacionando-as com a vida da autora e com a sociedade martinicana. Por fim, sob uma perspectiva que não dissocia literatura e sociedade e que considera a história específica de socialização de mulheres diaspóricas afrodescendentes, propõe-se uma reflexão sobre o lugar de intelectuais negras na história da literatura latino-americana.Palavras-chave: Françoise Ega; escritoras diaspóricas; literatura antilhana.Abstract: This paper presents the biography and works of Martinican writer, laborer and social activist Françoise Ega (1920-1976), seeking to shed light on her life story and her lesser known publications among Brazilian academic and literary circles. Firstly, we present the writer’s biography, focusing on her relocations and political engagement. Secondly, we introduce Ega’s works Le temps de madras (1966), Lettres à une noire (1978) and L’Alizé ne soufflait plus (2000), and their relationship with both her life and the Martinican society. Ultimately, from a perspective which compromises literature and society, acknowledging the specific socialization history of diasporic women of African descent, we propose a reflection on the role of black women intellectuals in the history of Latin American literature.Keywords: Françoise Ega; diasporic writers; Antillean literature.
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Drąg, Sabina. „Herstoria eksperymentalna: Miss La La“. Panoptikum, Nr. 25 (14.09.2021): 117–34. http://dx.doi.org/10.26881/pan.2021.25.07.
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Anna Olga Brown is a figure who became known in history as Miss Lala. Strong „African Princess”, „Black Venus”, with iron jaws which could hold the weight of several people as well as an exploding cannon. Her trapeze stunts were admired on the biggest European stages. She was born in Szczecin, to a black father and a white mother; the youngest of four siblings. She lived in a time of colonialism and racism. At a time when women still had no right to vote and their role was restricted to the private sphere. Her muscular, circus body went beyond the normative canons of female beauty and with its strength challenged dominant beliefs. It fascinated and disturbed. For advertising purposes it was alternately normalized and exoticised. Her biography is full of blank pages, uncertainties, and speculations. The following article is another attempt to read herstory, conducted within the framework of experimental history.
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Ostaszewska, Aneta. „Between Grandma and Granddaughter – The Process of Becoming a Black Woman in a Racist Society. Analysis of Intergenerational Transmission on the Example of bell hooks’ autobiography Bone Black: Memories of Girlhood“. Nauki o Wychowaniu. Studia Interdyscyplinarne 14, Nr. 1 (07.07.2022): 29–42. http://dx.doi.org/10.18778/2450-4491.14.03.
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The aim of the essay is to discuss an intergenerational transmission of family history and its impact on the process of becoming a Black woman in a racist society. The example chosen for analysis is the autobiography of bell hooks, Bone Black: Memories of Girlhood (1996), which is a story about girlhood. (B)ell hooks is a pen name of Gloria Jean Watkins, an African-American scholar and writer whose childhood and adolescence were during the period of racial segregation and desegregation in the 1960s of the twentieth century. (B)ell hooks writes Bone Black to reflect on being a Black girl growing up in racially segregated American society in the 60s of the twentieth century. She shows the historical and political contexts of her growing up, however, it is the local community and intergenerational family ties that she places at the center of her process of becoming the woman: bell hooks. Relationships with women, particularly a relationship between grandmother and granddaughter are of great significance in this process. The essay begins with a brief summary of the biography of bell hooks and a description of Bone Black, with particular emphasis put on the author’s interand intragenerational relationships with women. Next, I will move on to discuss the intergenerational transmissions of family history and their impact on the process of becoming a woman. For this purpose, I will refer to the life story concept introduced by Daniel Bertaux (2016), and the notion of subjective resources created by Catherine Delcroix (1999, 2014), in order to discuss the importance of intergenerational transmission of life stories in the process of becoming the woman knowns as “bell hooks.”
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Staples, Jeanine M. „The revelation(s) of Asher Levi: An iconographic literacy event as a tool for the exploration of fragmented selves in new literacies studies after 9/11“. Qualitative Studies 2, Nr. 2 (03.10.2011): 79–97. http://dx.doi.org/10.7146/qs.v2i2.5511.
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This article considers the dynamics of an iconographic literacy event that functions as a tool for explorations of literacy practices and fragmented selves, particularly in relationship to the literate lives of marginalized individuals in the post 9/11 era. The author examines what happened when a group of 10 African American women in an urban area employed new literacies in the teaching/learning spaces of their personal lives (i.e. individual homes, familiar eateries, communicative digital technologies) to explore and respond to stories in post 9/11 popular culture narratives. The study employed ethnographic methods (interviews, journaling, email and instant message writing and critical observations) with members of the inquiry over the course of two years. The author investigated critically the meeting of biography, fiction and autoethnography as a literacy event used to couch the literacies and fragmented selves of these women in the post 9/11 era. Findings regarding the nature of their post 9/11 literacies, as expressed through fragmented selves, are shared, along with implications for new literacies research and teaching. Findings show that the women’s post 9/11 literacies include a range and variation of critical sensibilities that include, but are not limited to, multiple levels of sociolinguistic integration, sociocultural criticality and heightened awarenesses.
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Stewart, Maria W., und Eric Gardner. „Two Texts on Children and Christian Education“. PMLA/Publications of the Modern Language Association of America 123, Nr. 1 (Januar 2008): 156–65. http://dx.doi.org/10.1632/pmla.2008.123.1.156.
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The known biography of the early african american writer and lecturer Maria W. Stewart (1803–79) is as brief as it is fascinating. After the childhood loss of her parents, she married James W. Stewart, a Boston shipping agent, in 1826. The Stewarts had close ties with the black radical David Walker, whose fiery 1829 Appeal kindled fears of slave rebellion and was in its third edition when Walker died under suspicious circumstances in August 1830. After James Stewart's own untimely death, in December 1829, his executors swindled Maria Stewart out of her inheritance, and she turned to the church and to writing and lecturing. Revising Walker's combination of jeremiad and Enlightenment-influenced political argument to reflect her own sense of faith, racism and racial uplift, and gender politics, Stewart became one of the first American women to address “promiscuous” audiences. She published a series of probing meditations as well as a set of her lectures—texts still startling for their power and bluntness—in pamphlets and, later, as Productions of Mrs, Maria Stewart (1835).
Dissertationen zum Thema "African women – Biography"
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Kirton, Teneille. „Racial exploitation and double oppression in selected Bessie Head and Doris Lessing texts“. Thesis, University of Fort Hare, 2010. http://hdl.handle.net/10353/232.
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During the era of discrimination and disparity in Southern Africa, racial inequality silenced many black writers. It was the white authors that dominated the literary environment presenting their biased views on social and political concerns; the black authors standpoints were seen as unimportant and they were deemed inferior to the white authors. Consequently, it was particularly difficult for black writers to voice their experiences of living in a society riddled with oppression, prejudice and unequal opportunities. The purpose of this study is to critically compare selected texts by African authors Doris Lessing and Bessie Head, which depict the political and social struggles within Southern African society during the era of unequal opportunities. Lessing and Head’s works present incidents of life experiences in Southern Africa from two contrasting viewpoints. The selected texts explored are: The Grass is Singing and “The Old Chief Mshlanga” by Doris Lessing, a white author, in contrast and comparison to the texts: A Question of Power and “The Collector of Treasures” by Bessie Head, a coloured author. The research for this thesis is conducted from an ethnic literary perspective with careful consideration to critical race theory and cultural studies. From this perspective, the focus of the study is on the struggles that affected both the victim and perpetrator during the apartheid era as well as on the idea that those in power determined what was deemed acceptable and unacceptable, behaviourally and ideologically. Specifically, the plight experienced by the female characters living in a patriarchal society, and the segregation and racial inequality faced by the characters of colour is explored by analysing these characters’ influences, pressures and societal manipulations and constraints in the texts. Thus, this study will provide a more in-depth understanding of Southern African society during the apartheid era and the strategic use of literature to spotlight the subjugation and disparity.
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Walch, Barbara Hunter. „Sallye B. Mathis and Mary L. Singleton: Black pioneers on the Jacksonville, Florida, City Council“. UNF Digital Commons, 1988. https://digitalcommons.unf.edu/etd/704.
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In 1967 Sallye Brooks Mathis and Mary Littlejohn Singleton were elected the first blacks in sixty years, and the first women ever, to the city council of Jacksonville, Florida. These two women had been raised in Jacksonville in a black community which, in spite of racial discrimination and segregation since the Civil War, had demonstrated positive leadership and cooperative action as it developed its own organizations and maintained a thriving civic life. Jacksonville blacks participated in politics when allowed to do so and initiated several economic boycotts and court suits to resist racial segregation. Black women played an important part in these activities--occasionally in visible leadership roles.
As adults, Sallye Mathis and Mary Singleton· participated as educators, family members and leaders in various community efforts. Both had developed wide contacts and were respected among many blacks and whites. Mary Singleton had learned about politics as the wife of a respected black politician, and Sallye Mathis became a leader in the civil rights struggles of the 1960s in Jacksonville. In 1967, a governmental reform movement in Duval County, a softening of negative racial attitudes, and perhaps their being female aided their victories.
While Sallye Mathis remained on the Jacksonville City Council for fifteen years until her death in 1982, Mary Singleton served in the Florida House of Representatives from 1972 to 1976--the third black in the twentieth century and the first woman from Northeast Florida. From 1976 to 1978 she was appointed director of the Florida Division of Elections and in 1978 she campaigned unsuccessfully for Lt. Governor of Florida.
As government officials, Sallye Mathis and Mary Singleton emphasized the needs of low-income people and were advocates for black interests when they felt it was necessary. They were active as volunteers in numerous other community organizations and projects to further their goals. PALMM
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Jordan, Cheryl D. „Stories of Resistance: Black Women Corporate Executives Opposing Gendered (Everyday) Racism“. Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1312461227.
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Letcher, Valerie Helen. „Trespassing beyond the borders Harriet Ward as writer and commentator on the Eastern Cape frontier“. Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002283.
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The aim of this thesis is to provide an introduction to the work of writer and journalist Harriet Ward, resident in the Eastern Cape from 1842 to 1848. She was a prolific correspondent to various periodicals published both in South Africa and in London. It would be true to say, to judge from the evidence, that she fulfilled a need felt by the British public for information on life and events in South Africa, and that she became the trusted guide of the middle-class reader. Her range covers reports from the frontiers of war, journalistic articles, memoirs, short stories, novels, autobiography, and editions of other writers' work. After the publication of her articles on the Seventh Frontier War (1846-7), she was recognised and respected as a commentator on the situation at the Eastern Cape, an unusual role for a woman at this time. She was also amongst the foremost victorian women writers published from the early eighteen forties until the end of the eighteen-fifties. Harriet Ward has left a vivid historical and sociological account of the Cape frontier, and her observations and judgements provide a hitherto virtually unknown perspective on an important part of South African history and letters. What makes her even more interesting, as this study seeks to show, is that she was far from conventional in her response to her new environment, both as as a woman and as a representative of a colonialist power. The record she has left of her thoughts on the people, landscape and situations of the time has the capacity to surprise the post-colonial literary critic and historian. Her struggle to find a discursive mode in which to express her consciousness of the oppression, patriarchal and colonial, of the marginalised, whether woman, indigene, Afrikaner, or creole, reveals a significantly transgressive or subversive response to the issues of the day. In re-discovering Harriet Ward, we are forced to reassess our assumptions regarding the period of colonial history to which she was a witness.
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Stanford-Randle, Greer Charlotte PhD. „The Enigmatic "Cross-Over" Leadership Life of Dr. Mary McLeod Bethune (1875-1955)“. Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1510931464259225.
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Ferguson, Janice Y. „Anna Julia Cooper: A Quintessential Leader“. Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1420567813.
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Roddy, Rhonda Kay. „In search of the self: An analysis of Incidents in the life of a slave girl by Harriet Ann Jacobs“. CSUSB ScholarWorks, 2001. https://scholarworks.lib.csusb.edu/etd-project/2262.
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In her bibliography, Incidents in the life of a Salve Girl, Harriet Ann Jacobs appropriates the autobiographical "I" in order to tell her own story of slavery and talk back to the dominant culture that enslaves her. Through analysis and explication of the text, this thesis examines Jacobs' rhetorical and psyshological evolution from slave to self as she struggles against patriarchal power that would rob her of her identity as well as her freedom. Included in the discussion is an analysis of the concept of self in western plilosophy, an overview of american autobiography prior to the publication of Jacobs' narrative, a discussion of the history of the slave narrative as a genre, and a discussion of the history of Jacobs' narrative.
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Meares, Carina. „From the rainbow nation to the land of the long white cloud : migration, gender and biography : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Sociology,Massey University, Albany, New Zealand /“. Massey University Institutional Repository: From the Rainbow Nation to the Land of the Long White Cloud : migration, gender and biography, 2007. http://muir.massey.ac.nz/handle/10179/625.
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Mathevula, N. S. „Promotion of female educators into managment positions at schools in Lulekani Circuit in the Mopani District, Limpopo Province, South Africa“. Thesis, University of Limpopo (Turfloop Campus), 2014. http://hdl.handle.net/10386/1452.
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Thesis (MPA) --University of Limpopo, 2013The purpose of the study is to explore the views of educators with regard to the promotion of female educators to management positions at primary schools in Lulekani Circuit in the Mopani District, Limpopo Province. Specifically, this research sought to identify the factors perceived by both men and women in management positions and those who are not in management positions to be the cause of the ongoing under-representation of women at school management level. At present there are many more female educators at primary schools in the Lulekani Circuit than there are male educators. However, to date in the circuit there are many more male educators occupying management positions at these primary schools than there are females. A qualitative research method in the form of semi-structured face-to face interviews was used in this study to investigate the perceived and actual barriers and challenges which impede the promotion of female educators to management positions at primary schools in the Lulekani Circuit in the Mopani District, Limpopo Province. Twenty participants, who included both male and female educators, from five primary schools participated in one-on-one, face-to-face interviews for the purpose of this study. The sample included educators who occupy management positions (principals, deputy principals and heads of departments) and those who do not occupy management positions. The study revealed that the under-representation of female educators in management position is a highly complex issue which is influenced by factors ranging from women’s lack of confidence, lack of support from colleagues and family, gender stereotyping, family commitments and pressure from conflicting roles. The exclusion of female educators from management positions is matter of concern because, not only does it exclude a significant section of the South African community from participating in decisions that directly affect them, but it also violates the principles of equality and of the creation of a non-sexist society which are enshrined in the South African Constitution. It is recommended that urgent steps be taken by all stakeholders to ensure equal representation of both male and female educators in management positions at schools. Keywords: Promotion, management position, barriers, leadership, underrepresentation, Gender, stereotypes, glass ceiling
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Ross, Susan Imrie. „The inner image: an examination of the life of Helen Elizabeth Martins leading to her creation The Owl House and A Camel Yard as outsider art“. Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002227.
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The Owl House is situated in the Karoo village of Nieu Bethesda, and the person responsible for its creation, Helen Elizabeth Martins (1897-1976), is South Africa's best known Outsider artist. A number of newspaper and magazine articles, television programmes, radio interviews, play, films, short stories, theses and art works have resulted directly from her work. Interest in The Owl House continues to grow, with visitors coming from all over South Africa, and various parts of the world,to visit it. The Owl House was Helen Martins' home for most of her 78 years. During the last 30 or so years of her life she devoted all her time and energy to transforming the interior of her house into a glistening fantasy world of colour and light, using crushed glass stuck to almost every surface, coloured glass pane inserts in the walls, mirrors of many sizes and shapes, and countless paraffin lamps and candles. She called her garden' A Camel Yard', and filled it with over 500 cement statues, structures and bas reliefs. All the labour involved, apart from crushing and sorting the coloured glass, was provided by at least four different men, who assisted her over the years, Johannes Hattingh, Jonas Adams, Piet van der Merwe and Koos Malgas, though Helen Martins was the inspiration and director behind it all. Through a study of Helen Martins' background and life, and their effects upon her psyche, a rigorous attempt has been made to reach some understanding of why she became a recluse, and what caused her to create this unique body of work comprising her entire domestic environment. She became increasingly asocial as her life progressed, and ultimately ended it by committing suicide in 1976. Through the universality of symbolism, the meanings of the subjects, themes and concerns which she chose to depict are studied. Then, together with some knowledge of her life and personal influences, an attempt has been made to deduce what it was that Helen Martins was trying to express and work through in her creations. This study also led to an awareness of the fact that, although each one is unique, there are many examples of Outsider Art throughout the world. Fundamentally, creators of Outsider Art remain asocial in relation to their cultural milieu and cultural context. Some other examples of Outsider Art, both in South Africa as well as in Europe and India, were visited, and are described and compared with The Owl House as well as with one another. The way in which society reacts or responds to Outsider Art and its creators is studied through the comprehensive records of one specific case which caused great controversy in Johannesburg during the 1970s. Ultimately, working alone or with assistance, it is the Outsider artist who is the driving force behind these unique works, and whose indefinable inner fire of passion alone makes it possible to bring them into being. It would seem that the fascination with Outsider Art is that through their work, creators allow others a glimpse into a different sense of reality which is both mysterious and inexplicable.
Bücher zum Thema "African women – Biography"
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Brown, Jeannette E. African American women chemists. Oxford, Eng: Oxford University Press, 2011.
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Brown, Camille Lewis. African Saints, African stories: 40 holy men and women. Cincinnati, Ohio: St. Anthony Messenger Press, 2008.
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Mundy, Liza. Michelle: A biography. New York: Simon & Schuster Paperbacks, 2009.
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Lyman, Darryl. Great African-American women. New York: Gramercy Books, 2000.
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Lyman, Darryl. Great African-American women. New York: Gramercy Books, 2000.
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Mundy, Liza. Michelle: A biography. Waterville, Me: Thorndike Press, 2009.
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Mundy, Liza. Michelle: A biography. London: Pocket, 2009.
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Mundy, Liza. Michelle: A biography. New York: Simon & Schuster, 2008.
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Mundy, Liza. Michelle: A biography. New York: Simon & Schuster, 2008.
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W, Romero Patricia, Hrsg. Life histories of African women. London: Ashfield Press, 1996.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "African women – Biography"
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Aguoru, Adedoyin. „Women Emancipation and the Politics of Biography in the Narratives of Dr. Bola Kuforiji-Olubi of Nigeria and Princess Elizabeth Bagaaya of Uganda“. In Women's Political Communication in Africa, 43–59. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42827-3_4.
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„Outlaw Women and Toni Morrison's Communities“. In Black Lives: Essays in African American Biography, 83–99. Routledge, 2015. http://dx.doi.org/10.4324/9781315706085-15.
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Brown, Jeannette. „The Reason for This Book and Why These Women Were Chosen“. In African American Women Chemists. Oxford University Press, 2012. http://dx.doi.org/10.1093/oso/9780199742882.003.0004.
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Many people have studied the history of African American women chemists, but the information is scattered in many references, articles, and trade books. Until now, there was no one place where one could access extensive information about these women. This book is a compilation of all the references to date about the lives of these women; the chapters include a brief biography of each woman, with citations to the published information. The back matter provides a list of references. Not all of the women that I have written about are primarily researchers; some of them chose to be educators or businesspeople. My selection includes women pioneers—women who were the first to enter the field and receive a degree in chemistry, biochemistry, or chemical engineering. Some of these women were able to work as chemists before obtaining an advanced degree in chemistry. They later chose to pursue the PhD degree when major colleges and university allowed all students, regardless of race, to study. Some of the women chose not to pursue PhD degrees, ending their education with an MS degree. I extended my research to try to find the earliest women to pursue chemistry after the Civil War. It was difficult to find such early documents; however, I have not stopped searching. The first woman in this book, Josephine Silone Yates, was born into a family of free blacks in the north in 1852, before the Civil War. The next woman, Bebee Steven Lynk, was born in Mason, Tennessee in 1872 but not much is known about her early life. Alice Ball was born in 1896 into a family of free blacks in Seattle. These women, who were born in the nineteenth century, studied chemistry. Only one obtained an advanced degree: a PhC, which may have been a two-year degree. Josephine Silone Yates is reputed to have obtained a master’s degree. Most of the women in this book were, as the expression is used today, “nerds.” They were outstanding students in school.
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„Constructing Lives: Black South African Women and Biography Under Apartheid“. In Apartheid Narratives, 163–89. BRILL, 2001. http://dx.doi.org/10.1163/9789004490468_011.
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Jennings, William. „The Enslaved Community of Rémire“. In Dibia's World: Life on an Early Sugar Plantation, 33–46. Liverpool University Press, 2023. http://dx.doi.org/10.3828/liverpool/9781802077759.003.0003.
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The chapter examines the names and demographic profile of the enslaved community of Rémire. It begins with the biography of Agoüya, one of the people enslaved on Rémire, to show the depth of information about enslaved people in Goupy’s manuscript. The study of people’s names finds that they had an African name, a slave name and an everyday name. Broad details about the community are then discussed, including its size compared to the rest of the colony. The gender imbalance and age profile reveal a population with few women and fewer children, showing that planters at the time believed in replacing dead slaves with African imports rather than offering their workforce incentives to have children. Evidence is presented that infertility and child mortality were so severe that new arrivals were the only way to prevent population decline.
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Cooper, Afua. „A New Biography of the African Diaspora: The Life and Death of Marie-Joseph Angélique, Black Portuguese Slave Women in New France, 1725–1“. In Sisters or Strangers?, 23–43. University of Toronto Press, 2016. http://dx.doi.org/10.3138/9781442625938-004.
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Weinstein, Laurie, Diane Hassan und Samantha Mauro. „The Unfulfilled American Revolution“. In Historical Archaeology of the Revolutionary War Encampments of Washington's Army, 191–209. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056401.003.0008.
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This chapter uses ethnohistoric research to address history’s failure to recognize the roles that peoples of African descent, Native peoples, and women had in the revolutionary cause. The chapter further describes how white men of privilege were not the only ones who voiced “the spirit of freedom,” as evidenced by Abigail Adams’s inspirational words. The research provides information about camp followers and presents specific biographic accounts of African Descendants and Native peoples who were stationed at the Middle Encampment in Redding, Connecticut.
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Block, Geoffrey. „“Richard Rodgers Is Calling”“. In The Richard Rodgers Reader, 217–23. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195139549.003.0027.
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Abstract Before Rodgers selected her to star as the African American in Paris in No Strings (1962), Diahann Carroll (1935-) had made her Broadway and Hollywood debuts at the age of nineteen in Harold Arlen’s House of Flowers and the film version of Hammerstein’s Carmen Jones. Her work in No Strings led to the first Tony {American Theatre Wing Prize) awarded to a black actress in a leading role (shared with Anna Maria Alberghetti for Carnival) and her pathbreaking title role in Julia (1968-71), the first television series to star an African American. Younger television viewers may recall her stint as a wickedly beautiful villainess in the popular soap opera Dynasty {1984). In Diahann, Carroll makes several serious accusations against Rodgers. She quotes him in a homophobic slur against his first lyricist, she recalls his callous acceptance of a patron’s racism and attendance at a theater party from which, as a black woman, Carroll was excluded, and blames Rodgers for at least tacitly agreeing to the selection of a nonblack actress to play the lead of a projected No Strings film (the film was never made). By the time Carroll’s memoir appeared, Rodgers was no longer alive to defend himself. The following decade, his biographer, William Hyland, while acknowledging Rodgers’s reticence and perhaps discomfort at fully confronting Hart’s homosexuality, considered Rodgers’s alleged disparaging remark “highly implausible.” As recently as the American Masters PBS profile on Rodgers, ‘‘The Sweetest Sounds” {2001), Carroll has publicly denied a sexual affair. Biographer Meryle Secrest, however, presents evidence from photographs and interviews to suggest that Rodgers was at the very least emotionally involved with his leading lady during the development and rehearsals of No Strings [Secrest, Somewhere for Me: A Biography of Richard Rodgers {New York: Alfred A. Knopf, 2001)].
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Keller, Morton, und Phyllis Keller. „“Lesser Breeds”“. In Making Harvard Modern. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195144574.003.0008.
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When Conant became president, Harvard College students were male, almost all white, primarily Unitarian, Congregationalist, or Episcopalian in religion, predominantly from New England. Brahmin Harvard sought to restrict the number of Jewish students and faculty; indeed, that issue often was the outlet for opposition to the effort to make Harvard a more meritocratic university. Even more pervasive was the desire to shield Harvard men and Radcliffe women from the perils of coeducation. Catholics were scant, but for different reasons: hostility to godless Harvard in Catholic churches and schools kept their numbers small during the 1920s and 1930s. As for African Americans, there were so few that it was safe to accept (if not to welcome) them—if they met academic standards for admission and had the money to pay for their education. Under Eliot’s benign lead, turn-of-the-century Harvard was more receptive to Jewish students than were other Eastern universities. Undergraduates from well-off German-Jewish families combined with a growing number of commuters from the Boston area to become a substantial presence. By the early 1920s, an estimated 20 to 25 percent of the undergraduate student body was Jewish. This was cause for concern by alumni, faculty, and not least President Lowell. In 1922 he proposed a formal Jewish quota of 12 percent. This was the limiting device traditionally used in European universities, now much in the American public mind because of the movement for quota-based immigration restriction laws. Harvard historian Samuel Eliot Morison, looking back on the controversy fifty years later, ascribed the emotional strength of the Jewish reaction to the fact that Lowell’s 12 percent quota was the same as the numerus clausus of the Russian imperial universities. Lowell’s biography, published in 1948, rather laboriously tried to exonerate him: “the poor, hard-working student, native-born or immigrant, Gentile or Jew, white or black, never had a warmer friend, although many excellent persons criticized at times his way of showing friendship.” But it is clear that Lowell shared in full measure the prejudices of his caste. Jews, he thought, lowered the moral tone of the College.
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Rodríguez, Barbara. „“Everybody’s Zora”: Visions, Setting, and Voice in Dust Tracks on a Road“. In Autobiographical Inscriptions, 21–49. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195123418.003.0002.
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Abstract Zora Neale Hurston begins her solicited autobiography, Dust Tracks on a Road, by describing the founding of her hometown, Eatonville, Florida. Interestingly, critical examinations of the autobiography also often im plicitly ground themselves-at least in part-in considerations of the town; Robert Hemenway, Hurston’s biographer, and other critics of the life story, imply that the author must explain her journey from rural Eatonville to the Harlem Renaissance and her unprecedented success for an African American woman as both an anthropologist and novelist.