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Bramley, Anne Frances. "Women and colonialism : archival history and oral memory." Thesis, University of Bristol, 2008. http://hdl.handle.net/1983/49aa5d75-3f4c-4485-822d-f91ceb0e6387.
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Representations of Britain's colonial history have predominantly been 'official' ones, which tend to focus on well-documented administrative accounts and imply that one 'true' account of the past exists. More recently, white women's accounts have been incorporated, highlighting their participation in Britain's imperial adventure, particularly during and after the World Wars. East Africa provides the context in which this range of narratives will be explored: Its 'racial' hierarchies; its different designation of land as colonies, protectorates and territories; and its active white settler population in Kenya, which of necessity sought a place for its women, all contribute to its interesting past. This thesis first explores the range of historical representations surrounding Britain's colonial relationship with East Africa, and subsequently focuses on the portrayal of white women. This enables an exploration of the ways these women negotiated their positions in both private spheres, as was more commonly expected; but also in public ways that challenged discourses of femininity at the time. Their challenge became increasingly prevalent as greater numbers of women sought independence, the Empire being one place that enabled white women who went there to realise their 'modern' ambitions to 'civilise' and 'develop' the colonial world. These ambitions however, existed in tension with the oppressive nature of colonialism. If traditional historical accounts have stuck to the 'grand narratives' of colonial history, then turning to white women's oral histories reveals more complex historical narratives. These personal stories emphasise the divisions the women lived within and maintained, as well as demonstrating how myth has come to exist through their memories, now sustaining a colonial image of East Africa. Furthermore, these narratives provide challenging examples of how we can interpret the legacies of 'colonialism' in contemporary, 'postcolonial' realities. The contradictions they reveal hold powerful implications for the way that colonial history is represented in Britain today.
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Mama, Caroline Amina. "Race and subjectivity : a study of black women." Thesis, Birkbeck (University of London), 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.338484.
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The central aim of this research is to develop a method and theoreti cal approach to subj ectivity which avoids renroducing the race and get-ic' r - specific assumptions manifest in ortho& c psychology. Thc. iosophical underpinnings of acathnic psvology are criticdly examined for what they offer in theorisiAlg F.;lbjectivity. It is argued that contanxrary psychology assumes a pa.. ticular subj ect, the unitary rational individual, which is historically rooted in particular schools of Western çhiosoçhy. The consequences of psychological approaches to the subject, in terms of both the practices enplcyed and the knowledges produced are illustrated Iy the maimer in which psychology has produced racist knowledges about Black people, using the example of 'intelligence' testing. Black American psychology is critically examined as an attanpt to apply psychology without reproducing racist knowledge. It is argued that Black American endeavours have generally fallen short of providing any radical alternative bj. somewhat uncritically, failing to question basic assumptions and continuing to rely on traditional psychological research methods and procedures. The manner in which psychologists of colonialisn have anplcyed another paradign, psychoanalytic theory, in their study of colonial subjects is critically reviewed. I argue that Fanon' s work contains elanents of the necessary basis for developing a psychology more appropriate to Third World needs and contexts. Marxist theoretical work on ideology and consciousness is then discussed because, like psychoanalysis, it transcends some of orthodox psychology' s limitations. Althusser' s theory is discussed as one attanpt to synthesise aspects of Marxist theory and psychoanalysis in accounting for the constitution of the individual as an ideological subj ect, while Gramsci' s concept of heganory is discussed as a means of overcoming the problan of structuralisn on the one hand and culturalisn on the other. The rost-structuralist work of Foucault and recent developnents in linguistic and psychoanalytic theory are then introduced. In Part II, an alternative research paradign is introduced as nerging fran the principles derived in the course of the critiques developed in Part I. This involved using the practice of consciousness-raising as a research paradign. I have drawn on the anti-colonial and Pan Africanist discourses and philoso*iies that have anerged in the colonial and neocolonial epoch, through the work of African and Caribbean intellectuals, for analysis. Fran this basis I have developed a technique of discourse analysis which enables incorpration of collective history in the analysis of subj ectivity. I have applied this analysis to material fran consciousness-raising sessions with Black women of West African and Caribbean origin resident in London, drawing on various other sources of information (cultural events, films, poetry and fiction) in order to do this. Subjectivity is theorised as the rositions that individuals take up in discourses. I look particularly at the Black British rosition, and argue that contradiction plays a particular role in the production of subjectivity. Limitations of discourse analysis in theorising subjectivity are then discussed. Psychodynamic theory is then enplcjed to develop an understanding of some of the intrapsychic processes in subjectification. The ways in which social differences manifest in social relations and their role in the process of subjectification is also examined. Throughout, the role of sower is highlighted, using the cxncepts of hegemony and subjugation. The construction of subjectivity through difference is examined with particular reference to racialised subjectivity. Finally the extent to which the questions posed have been answered is reviewed and assessed.
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Bhat, Reiya. "India’s 1947 Partition Through the Eyes of Women: Gender, Politics, and Nationalism." Ohio University Honors Tutorial College / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1524658168133726.
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Crow, Rebekah, and n/a. "Colonialism's Paradox: White Women, 'Race' and Gender in the Contact Zone 1850-1910." Griffith University. School of Arts, Media and Culture, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20061009.115837.
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This thesis is both an empirical history of white women in Queensland colonialism and a theoretical history of colonialism and imperialism in the late nineteenth century. It is a feminist history which seeks to fill the gap in our understanding of white women and 'race' in the contact zone in Queensland in the nineteenth century. At this level the thesis restores historical agency to women and reveals women's history as a powerful alternative to traditional colonial histories. It also positions this Queensland history within a global discourse of critical imperial histories that has emerged over the past decade, seeking to understand how British imperialism and Queensland colonialism shaped and informed each other in a two way process. The central themes of the thesis are 'race' and gender. I examine the ways in which white women deploy imperial ideologies of 'race' in the contact zone to position themselves as white women. 'Race' and gender are explored through the ways in which white women negotiated, in their writing, their relationships with Indigenous people and Pacific Islanders on the frontier and in the contact zone. The white women whose texts are examined in this thesis engaged with 'race' difference in their autobiographical accounts and these accounts, on many levels, allow us to rethink colonial history. I argue that colonialism is paradoxical and that white women experienced this colonial paradox in their daily lives and negotiated it in their writing. The white women whose writing is studied here were decent people with good intentions. They were simultaneously humanitarians (to differing degrees) and colonists. They were dependant for their livelihoods upon a violent colonisation and yet they were sympathetic to the Aboriginal people they interacted with. Often they were silenced in their opinions on the violence they witnessed. Writing was a means of navigating these contradictions. White women were in a relatively powerless position in the contact zone and there was little they could do to mitigate the violence that they saw. The tensions that resulted from living in the colonial paradox on frontiers and in the contact zone, of being a colonists and humanitarians, and of living in an uncontrollable existential situation is expressed in the writing of these women. This history offers us a more holistic understanding of the complexity of colonialism in Australia.
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Lewis, Amanda Elizabeth. "A Kenyan Revolution: Mau Mau, Land, Women, and Nation." Digital Commons @ East Tennessee State University, 2007. https://dc.etsu.edu/etd/2134.
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The Kikuyu, the largest ethnic group in Kenya, resisted colonial authority, which culminated into what became known as Mau Mau, led by the Kenya Land Freedom Army. During this time, the British colonial government imposed laws limiting their access to land, politics, and independence. The turbulent 1950s in Kenyan history should be considered a revolution because of its violent nature, the high level of participation, and overall social change that resulted from the war.
I compared many theories of revolution to the events of the Mau Mau movement. Then, I explained the contention for land in the revolution, the role of women, and the place of Mau Mau in modern historiography. I concluded that Mau Mau should be considered a revolution even though its representation during the war and misunderstandings after independence did not classify it as such.
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Buehler, Hannah. "Women in the Wage Economy: A New Gendered Division of Labor Amongst the Inuit." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/pitzer_theses/93.
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Inuit constructions of gender in the pre-colonial period were centered around a gendered division of subsistence tasks. It is through this division of labor which gender roles, gendered socialization and spousal roles were formed. However, during the colonial period Inuit subsistence and the role it plays in Inuit society was rapidly and drastically changed. By analyzing the work of three different Arctic ethnographers documenting Inuit subsistence in different time periods and national contexts, this thesis will analyze how political, economic and environmental change in the Arctic has altered Inuit subsistence practices from European contact through the contemporary era. By analyzing how subsistence has changed overtime, this paper will assess the contemporary Inuit food system and the current crisis of food insecurity in Inuit communities. This analysis will be used to understand the social impacts of an evolving Inuit food system and how the emerging mixed wage and subsistence economy has constructed a new gendered division of labor in which Inuit women act as the primary providers of financial capital while men maintain access to natural resources through traditional subsistence pursuits.
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Burford, Arianne. "Between Women: Alliances and Divisions in American Indian, Mexican American, and Anglo American Literatures of Protest to Colonialism." Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/195349.
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Between Women: Alliances and Divisions in American Indian, Mexican American, and Anglo American Literatures of Protest to Colonialism investigates nineteenth- and twentieth-century women writers' negotiation of women's rights discourses. This project examines the split between nineteenth-century women's rights groups and the Equal Rights Association to assess how American Indian, Mexican American, Anglo women, and, more recently, Chicana writers provide theoretical insights for new directions in feminisms. This study is grounded historically in order to learn from the past and continue efforts toward "decolonizing feminisms," to borrow a phrase from Chandra Mohanty. To that end, current feminist theories about alliances and solidarity are linked to ways that writers intervene in feminisms to simultaneously imagine solidarity against white male colonialist violence and object to racism on the part of Anglo women. Like all the writers in this study, Sarah Winnemucca's Life Among the Piutes: Their Wrongs and Claims (1883) challenges Anglo women to not be complicit with Anglo male colonialist violence. Winnemucca's testimony illuminates the history of alliances between Anglo and Native women and current debates amongst various Native women activists regarding feminism. Between Women traces how Anglo American writer Helen Hunt Jackson's Ramona (1884) protests effects of U.S. colonialism on Luiseno people and her negotiation of feminisms compared with Winnemucca's writing and Maria Amparo Ruiz de Burton's The Squatter and the Don (1885) and Who Would Have Thought It? (1872), novels that protest the effects of U.S. colonialism on Mexican Americans, particularly women. It then compares Ruiz de Burton's writing to Helena Maria Viramontes's Under the Feet of Jesus (1995) and Cherrie Moraga's Heroes and Saints (1994), texts that acknowledge the difficulties of forming alliances between women in the context of exploitation, pesticide poisoning of Chicanas/os, and border policies. The epilogue points to Evelina Lucero's Night Sky, Morning Star (2000), demonstrating how an understanding of the history that Winnemucca engages elucidates American Indian literature in the twenty-first century. By looking deeply at how nineteenth-century conflicts effect us in the present, scholars and activists might better assess tactics for feminisms in the twenty-first century that enact an anti-colonialist feminist praxis.
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Mills, Melinda Anne. ""Cooking with Love": Food, Gender, and Power." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/anthro_theses/38.
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This work explores the complex relationships between women, food, and power. Engaging the literature of feminist food studies allowed me to record the narratives and examine the experiences of women living in the United States. I take a close look at how women solidify and strengthen their social relationships to family and community through the use of food, or compromise and weaken these relationships through the denial or refusal of food, in the form of cooking or eating. I also consider both local and global contexts for understanding food, in terms of consumption and chores. Finally, I demonstrate how imagery of food allows women to participate in processes of commodification and fetishism.
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Magalhães, Juliana de Paiva. "Trajetórias e resistências de mulheres sob o colonialismo português (Sul de Moçambique, XX)." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-25102016-124247/.
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Esta pesquisa de doutorado teve como objetivo deslindar trajetórias individuais e coletivas das mulheres no Sul de Moçambique sob o jugo do colonialismo português. A partir de diferentes tipologias documentais atinentes à primeira metade do século XX, a investigação buscou compreender como viveram aquelas com o status de indígenas. Ser indígena era estar atrelado ao um status, determinado por um conjunto de leis, decretos e práticas coloniais, que basicamente estabeleceu as relações entre cidadãos (brancos, indianos e negros e mulatos assimilados) e indígenas (africanos/negros), os últimos considerados pelos colonizadores portugueses como sub-humanos e, por isso, relegados à uma cidadania de segunda classe. Nossa proposta foi fazer uma história social e feminista das mulheres indígenas privilegiando a agência feminina tendo em vista (e apesar d)a violência estrutural do projeto de dominação, patriarcal, colonial e capitalista levado à cabo pelos portugueses. Pretende-se demonstrar que as mulheres que viveram no Sul de Moçambique na primeira metade do século XX, apesar da brutalidade misógina expressa tanto pelas tradições africanas como pela administração colonial, foram capazes de ativar diversas estratégias e práticas que contrariavam a dominação masculina.<br>This PhD research aimed to disentangle individual and collective trajectories of women in southern Mozambique under the control of Portuguese colonialism. From different document types relating to the first half of the twentieth century, the study aimed to understand how they lived those with the status of indigenous people. Being Indian was to be linked to a status determined by a set of laws, decrees and colonial practices, which basically established the relationship between citizens (whites, Indians and blacks and assimilated mulattoes) and indigenous (African / black), the latter considered by Portuguese colonists as subhuman and therefore relegated to one second-class citizenship. Our proposal was to make a social history and feminist indigenous women focusing on women\'s agency for (and despite of) the structural violence of domination project, patriarchal, colonial and capitalist carried out by the Portuguese. We intend to show that women who lived in southern Mozambique in the first half of the twentieth century, despite the misogynist brutality expressed by both African traditions and the colonial administration, were able to various strategies and practices opposed to male violence.
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Contini, Alice. "Italian racialized women and feminist activism : Exploring discourses of white women in Italian feminist activism work." Thesis, Linköpings universitet, Tema Genus, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-175386.
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The starting point of this study is the common assumption that the Italian society is based on a patriarchal ideological system in which racism is often normalized. The binary distinction between women and men in Italian society has evolved into discussions and awareness raising on genderbased violence or violence against women. As intersectionality has become a central point in Italian contemporary feminism, this study uses the analysis of topics related to the historical creation of the idea of Italian-ness, migration and the influence of right-wing politics in current gender related issues as the basis of a feminist Critical Discourse Analysis. With this in mind, using intersectional theory, postcolonial feminism, and studies of whiteness, the study aims at exploring as to which extent the discourses of three white Italian women, who identify as feminist activists, influence the presence of racialized Italian women in their work. This study should create academic data and contribute to a research that is extremely limited on these topics.
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Bailey, Jennifer. "Voicing Oppositional Conformity: Sarah Winnemucca and the Politics of Rape, Colonialism, and "Citizenship": 1870-1890." PDXScholar, 2012. https://pdxscholar.library.pdx.edu/open_access_etds/801.
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Sarah Winnemucca, a Paiute Indian born around the year 1844, crossed cultural boundaries and became an influential voice within both white and Indian societies. This thesis employs a settler colonial framework that places the sexuality and rape of native women at the center of colonial relations in the settlement of the Americas. Viewed through this lens I perform an in-depth analysis of Winnemucca's gendered critique of colonialism that focused on sexual violence. Rather than the unstable, mixed messages of native resistance and assimilation emphasized by earlier scholars, I argue that Winnemucca purposefully employed a strategy of oppositional conformity to publicize an unwavering political message that championed Paiute sovereignty, exposed white cruelty, and re-wrote the dominant gendered, racial, political and cultural constructs that bound Native American women's identity. The introduction begins with a brief history of Winnemucca's life and accomplishments. In the introduction I also address the authenticity of Winnemucca's published narrative, Life Among the Piutes: Their Wrongs and Claims (1883) and identify the constraints of the settler colonial lens through which I view Winnemucca's public voice. In chapter one I argue that Winnemucca's narrative employs the gendered moral rhetoric of the colonizer to cultivate white audience receptiveness, while simultaneously criticizing whites for their brutality against Indians. In chapter two I assert that Winnemucca employed multiple political strategies to cut away at Euro-American settlers' moral justifications for colonialism, and that she articulated a unique vision of Paiute citizenship that rejected complete Indian assimilation. In chapter three I highlight the ways in which Winnemucca used her public voice to articulate rape and the sexuality of Indian women as a foundational part of colonialism hidden from view in the media coverage of the Indian wars of the late nineteenth century. Unlike her biographers, who mostly overlook Winnemucca's public challenge to the negative sexual stereotypes that plagued Indian women during Winnemucca's lifetime, I argue that Indian women's sexuality was a foundational theme in Winnemucca's public discourse. Winnemucca grasped and resisted the gendered dimensions of colonialism and her consistent focus on this theme echoed in her lived reality. Finally, I conclude that ultimately personal accusations as well as her inability to escape the heathen identity forced on Indians by Christian reformers thwarted the success of Winnemucca's political message.
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Vieira, Foz Romeu de Jesus. "Uma literatura das ausencias: o colonialismo portugues e os seus rescaldos em ficcões de autoria feminina (2009 ate ao presente)." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1593441909219757.
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Zetterlund, Ylva. "Gender and Land Grabbing - A post-colonial feminist discussion about the consequences of land grabbing in Rift Valley Kenya." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23550.
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This study has the aim to analyze what impacts land grabbing in Rift Valley, Kenya, has on rural poor, as it is perceived from a gendered perspective. Land acquisitions, or land grabbing, is a growing global phenomenon, where companies and states (foreign and domestic) are claiming land for investments, to secure the growing demand for food and biofuels, with neg-ative impacts on the rural population. Most exposed are the rural poor women. The gender issue is however not analyzed in a proper way in the debate, which is why study is important.In Rift Valley, Kenya the situation is slightly different with domestic actors standing behind the grabs. The consequences are nonetheless felt by the rural poor population, especially by the women. Through field studies and interviews with women exposed to the phenomenon I have found that even though legislation exists to provide human rights, these are often violat-ed on the ground. Women’s experiences are examined and together with other first- and sec-ondary sources these are analyzed with the theoretical lens of post-colonial feminism and the capabilities approach, leading to the conclusion that women are more vulnerable for land grabs but are capable actors fighting to make their lives better.
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Miller, Elvie. "Reading and Teaching Third World Women's Literature in the First World: Colonialism and Feminism in Crick Crack, Monkey and Nervous Conditions." Oberlin College Honors Theses / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1410165670.
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Taqi, Fatmatta B. "Breaking barriers : women in transition : an investigation into the new emerging social sub-group of professional Muslim women in Sierra Leone." Thesis, Anglia Ruskin University, 2010. http://arro.anglia.ac.uk/266832/.
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Sierra Leone is in transition to peace and development, from a previous decade long civil war. Educated Muslim women appear to have a great deal of expression, interest and passion to offer the process. The study investigates the new emerging social sub group of professional Muslim women in Sierra Leone society and explores their views and experiences of identifying and attempting to overcome the burdens of patriarchy, oppression and exploitation perpetrated by religious, social and cultural beliefs. The research and thesis consider in what ways these women and their views ‘fit’ in or challenge society and their perceptions of the potential they have as models to impact on the lives of Sierra Leonean Muslim women nationwide. Using feminist influenced research practices in order to focus on the stories and voices of these women, the study contributes to the growth of knowledge related to the emergent changing roles and perceptions of Muslim women in present day Sierra Leone. This qualitative and interdisciplinary research develops a critical focus and deliberately combines literary sources in an informative context, with feminist research methods of interviews and focus groups on issues of gender equality and empowerment. Through the interviews and focus group discussions conducted, the research portrays the perceptions of the emerging social sub group of professional Muslim women, a cross section of grass-root Muslim women and a selection of male Muslims regarding empowerment, knowledge, culture, independence and oppression. These are also illustrated as the ways the participants embrace the concept of feminism and adapt it by drawing on their Sierra Leonean, Islamic, cultural and social traditions. The research examines the various ideologies that stifle the growth of Sierra Leonean Muslim women from their perspective and it analyses the strategies used by the professional women to tackle the oppressive and repressive customs and stand up against patriarchy. It was discovered through the findings that the research gives an insight into the determination and the conviction of professional Muslim women in advocating for social change and in making their voices heard. As an outcome, it is evidenced that this emerging social sub group of Muslim women appear to be inspiring self-development moves and changes not only among the uneducated grass-root majority, but in the fold of their Muslim men-folk, resulting in a visible impact of self development and self empowerment among Sierra Leonean Muslim women.
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Van, Houwelingen Caren. "White women writing the (post)colony : creolite, home and estrangement in novels by Rhys, Duras and Van Niekerk." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20097.
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Thesis (MA)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: This thesis investigates the ways in which white subjectivity is shaped by colonial and imperial spaces. Jean Rhys’s Voyage in the Dark (1934), Marguerite Duras’s The Sea Wall (1952/1967) and Marlene van Niekerk’s Agaat (2004/2006) are vastly different novels from multifarious literary traditions, yet they join each other through their protagonists: white creole women. In this study, I engage most prominently with white creole female subjectivity, framing my study with theories of the subject proposed by Homi Bhabha and Judith Butler. In order to interrogate creolité, I draw on Bhabha’s concept of “thirdness” – a category signifying a position in-between binary categories of representation – and Butler’s conceptualisation of subjectivity/subjection, through which she highlights the ambivalences of the process of interpellation. I also read through lenses proposed by whiteness studies in the United States and South Africa, approaching creolité not as an indication of racial hybridity, but rather a term connoting cultural and political in-betweenness. As my discussions of the novels illustrate, white creole femininity in the (post)colony is a subject position through which intricate webs of “complicity and resistance” (Whitlock 349) have to be negotiated. Looking at the white creole women as textual constructs embedded in genres which advance a particular set of politics, I explore the ways in which the authors, through their novels and protagonists, navigate various political and cultural ambiguities and inconsistencies.
Establishing the theoretical framework in the introductory first chapter, in Chapter 2 I read Rhys’s novel as a modernist text that elicits a particular postcolonial politics. I link the protagonist’s social alienation in London and the Caribbean to the experience of the middle passage; this is followed by an exploration of her sexuality with reference to the figures of the European prostitute and the ‘Hottentot’ Venus. In Chapter 3 I investigate Duras’s novel and trace the ways in which a family of impoverished “Colonial natives” (Duras 138) continually fail to establish themselves as ‘legitimate’ white colonials in (French colonial) Southeast Asia. Lastly, in Chapter 4, I approach Van Niekerk’s novel not only as a feminist re-writing of the plaasroman, but also as a “complicitous critique” (Warnes 121) that reflects nostalgically – yet critically – on Afrikaner nationalism. I show how the novel registers a vision of the quotidian that is uncomfortable and unhomely. Together, the three novels speak in highly comparable and complex ways about how white creole women experience (un)homeliness in the (post)colony. This thesis probes the extent to which the novels negotiate ‘home’ (or the lack thereof): displaced, alienated and often expressing forms of nostalgia, the protagonists struggle to establish forms of belonging in spaces within which they oscillate between opposed cultures, ideologies and politics. Ultimately, my study is crucially underscored by the question of displacement and estrangement (in various guises), and the way in which they inflect the establishment and performance of femininity.<br>AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die wyses waarop koloniale en imperiale ruimtes wit subjektiwiteit beïnvloed. Jean Rhys se Voyage in the Dark (1934), Marguerite Duras se The Sea Wall (1952/1967) en Marlene van Niekerk se Agaat (2004/2006) is uiteenlopende romans uit verskeie literêre tradisies: nietemin sluit hulle by mekaar aan deur hul hoofkarakters – wit kreoolse vroue. ‘n Bespreking van wit kreoolse vroulike subjektiwiteit vorm die grondslag van my studie, en ek struktureer dit rondom Homi Bhabha en Judith Butler se teorieë van subjektiwiteit. Ek benader kreoolsheid deur middel van Bhabha se konsep van “thirdness” – a kategorie wat ‘n plek tussen binêre opposisies aandui – asook Butler se teorie van “subjectivity/subjection” waarin sy the ambivalente proses van interpellasie belig. Verder lees ek die tekste met behulp van benaderings soos uiteengelê deur blankheid studies in die Verenigde State en Suid-Afrika. Ek beskou (wit) kreoolsheid dus nie as ‘n aanduiding van ras-hibrideit nie, maar eerder kulturele en politieke ambivalensie. My bespreking van die drie romans illustreer postkoloniale wit kreoolse vroulikheid as ‘n subjek-kategorie wat verwikkeld is in vorms van medepligtigheid én opstandigheid (Whitlock 349). Ek beskou die karakters as literêre konstrukte wat ingebed is in genres met spesifieke politieke standpunte. As sodanig, dink ek ook na oor die wyses waarop the outeurs, deur middel van hul romans en hoofkarakters, uiteenlopende politieke en kulturele teenstrydighede uitbeeld.
In Hoofstuk 1 lê ek ‘n teoretiese raamwerk uiteen, en in Hoofstuk 2 beskou ek Rhys se roman as ‘n modernistiese teks wat terselfdertyd opvallende postkoloniale politieke temas bevat. Ek vergelyk die hoofkarakter se posisie as sosiale verstoteling in Londen en die Karibiese Eilande met die ervaring van die “middle passage”; daarna vergelyk ek haar seksualiteit met dié van die wit Europese prostituut en die ‘Hottentot’ Venus. In Hoofstuk 3 bespreek ek Duras se roman, en verken die wyses waarop ‘n gesin van “Koloniale inboorlinge” (Duras 138) in Suidoos Asië deurentyd misluk om rykdom en sosiale aansien te bekom. Laastens, in Hoofstuk 4, interpreteer ek Van Niekerk se roman nie net as ‘n feministiese herskrywing van die plaasroman nie, maar ook as ‘n “complicitous critique” (Warnes 121) wat nostalgies, maar ook op ‘n kritiese wyse, oor Afrikaner-nasionalisme nadink. Ek argumenteer verder dat die teks ‘n ongemaklike beeld van die alledaagse, asook die identifisering met die eie, skets. Wanneer die drie romans tesame beskou word, is dit duidelik dat hulle op hoogs vergelykbare en komplekse maniere nadink oor hoe wit kreoolse vroue hul sosiale en politieke posisies in (post)koloniale ruimtes ervaar. Hierdie tesis ondersoek die wyses waarop die romans tuisheid (of die gebrek daaraan) te bowe kom: die hoofkarakters is dikwels misplaas, vervreem en nostalgies, en is dikwels verwikkeld in ‘n stryd om te behoort, midde-in teenoorgestelde kulture, ideologieë en politieke standpunte. Ek baseer my tesis op die groter oorkoepelende problematiek van ontheemdheid en verveemding (in verskeie gedaantes), en hoe dit vorm gee aan die vestiging en beoefening van vroulike subjektiwiteit.
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Pope, Julie. "Émancipation et création poétique. De la Négritude à l' écriture féminine à l'exemple d'Aimé Césaire, Léopold Sedar Senghor, Ahmadou Kourouma, Calixthe Beyala." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030067.
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Dans le contexte des indépendances des anciennes colonies françaises, la verve poétique d’auteurs « engagés » tels qu’Aimé Césaire, Léopold Sédar Senghor ou Léon-Gontran Damas est indissociable de la dénonciation de la colonisation et du combat politique pour l’émancipation. Les intellectuels, les hommes de Lettres, de culture, les artistes condamnent fermement les impérialismes européens. Pour les tenants de la « Négritude », la poésie relaie le témoignage le plus évident de l’engagement politique et littéraire. Cette écriture poétique, construite à la fois sur des pratiques liées l’oralité héritées de l’Afrique et sur des formes prosodiques relativement classiques, fonde le lieu où l’on peut faire passer des messages politiques, tout en revendiquant une culture africaine. Introduire par la suite l’écriture romanesque en Afrique subsaharienne et y reprendre les thèmes de l’esclavage, de la colonisation, de l’aliénation du colonisé, du néocolonialisme deviennent des opérations en vue de processus constructeurs ; il s’agit d’ouvrir une vision nouvelle du monde, en imprimant à la langue française la trace créative de son auteur en ses représentations. On assiste donc à une revendication des nationalisations des littératures francophones. Ainsi de la littérature camerounaise ou de la littérature congolaise — par exemple, Ahmadou Kourouma dit contribuer à une littérature malinké. Tchicaya U. Tam’si affirme que si le français le colonise, il le colonise à son tour, car, paradoxalement, la révolte du colonisé s’appuie sur la langue française du colonisateur, tout en s’efforçant de déplacer celle-ci par l’écriture. La littérature d’expression française en Afrique subsaharienne est le lieu des différences, et des « différances » car elle porte la trace des multiples trajectoires sociologiques, et devient par sa diversité un lieu de créativité, de liberté et d’hybridité. Nous voyons aussi apparaître le roman de contestation politique contre les dictatures, la corruption, les guerres civiles, à l’exemple d’Ahmadou Kourouma écrivant Allah n’est pas obligé sans plus se préoccuper du canon de la langue, mais en pratiquant une « langue pourrie » pour décrire une guerre atroce. C’est une créativité semblable à celle qui est à l’origine du créole, du français petit-nègre, du camfranglais, et que la littérature d’Afrique subsaharienne explore. C’est dans cette perspective ouverte par les pratiques subversives de l’écriture et de la lecture que s’inscrit l’émancipation des femmes en Afrique. Calixthe Beyala est en ce sens emblématique de l’évolution du statut des femmes et de leur place dans la société, dépassant le clivage sexuel masculin/féminin. Ce processus prend sa source dans le mouvement d’ensemble des indépendances et du post-colonialisme. Ainsi les femmes se sont-elles illustrées par leur écriture, véritable prise de parole dans un espace public traditionnellement réservé aux hommes. Le roman des femmes écrivains en Afrique subsaharienne s’attache à décrire les pratiques traditionnelles, la polygamie, les mariages forcés. Ayant acquis une autonomie de parole, ces écrivains se donnent le pouvoir d’intervenir dans le débat public. Cette forme d’émancipation conquiert un langage traditionnellement réservé aux hommes. La langue violente, argotique, obscène ou pornographique n’est plus un monopole masculin. Elle est investie autrement par les écrivains femmes qui peuvent dès lors se dire elles-mêmes<br>In the context of the independences of former French colonies, the poetic impetus of militant authors such as Aimé Césaire, Léopold Sédar Senghor or Léon-Gontran Damas is adamantly linked to the rebuttal of colonialism and to political activism. Intellectuals, writers, and artists strongly condemn European imperialisms. For the “Négritude” poets, poetry stands as the most obvious testimony of political and literary commitment. Their poetic works, relying both on oral practices inherited from Africa and on relatively classic prosodic styles, is the vehicle for political messages and reclaiming of African culture. Subsequently, novel writing in sub-Saharian Africa tackles more and more themes of slavery, colonization, colonial alienation, neo-colonialism, all of this becoming empowering processes. The question is to open on a renewed vision of the world, giving the French language a new creative trace, through the authors’ representation. Therefore, Francophone literature reclaims its singularity. This is especially true with Cameroon and Congo: for instance, Ahmadou Kourouma posits that his literature is malinké. Tchicaya U. Tam’si declares that if the French language is colonizing him, then he colonizes it in turn. The colonized rebellion paradoxically leans on the French colonizer language, while trying to displace and advance it through writing. Francophone literature in sub-Saharian Africa is the place of differences and of “différances”, for it bears the traces of many sociological reflexions, and becomes, through its diversity, a place for creativity, liberty and hybridity. We also witness the rise of political protest novel against dictatures, corruption, civil wars ; for example Ahmadou Kourouma, writing Allah n’est pas obligé, does not bother anymore with the rules of literature but excels in the practice of a “rotten language” to describe an atrocious war. This is a form of creativity similar to the one that give birth to creole, “français petit-nègre”, “camfranglais” and one that African sub-Saharian literature explore. It is in this perspective opened by subversive writing and reading practices that women emancipation in Africa takes place. The case of Calixthe Beyala, among others, illustrates this evolution of the status of women in society, beyond the sexual male/female divide. This process stems from post-colonialism and independentist movements gaining power and focus in the XXth century. Women distinguish themselves thanks to their writing and speech in a public sphere reserved to men. Novels written by sub-Saharian African women carefully describe traditional practices, polygamy, forced marriages. These writers, through their acquired freedom speech, have gained the power to participate in the public debate. This form of emancipation takes hold of a language and an art formerly reserved to men because of traditions. Violence, slang words, obscene or pornographic language are no longer part of a male monopoly on poetic language. This poetic creation is vested differently by women writers, who are therefore able to express themselves
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Ganoe, Kristy L. "Mindful Movement as a Cure for Colonialism." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1367936488.
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Brammer, Birgit. "Adele Steinwender : observations of a German woman living on a Berlin mission station as recorded in her diary." Diss., Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-08202008-173954/.
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Miranda, Luisa de. "Giving voice to silent endurance in selected short stories by contemporary South African women." Master's thesis, Universidade de Aveiro, 1999. http://hdl.handle.net/10773/18352.
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Mestrado em Estudos Ingleses<br>This work focuses on and responds to selected short stories by
contemporary South African women writers, namely Bessie Head, Sindiwe
Magona and Farida Karodia. My readings will foreground the way these writers
draw attention to the "ordinary" in contrast to the "spectacle" as defined by the
writer and critic Njabulo Ndebele in South African Liferature and Culture:
Rediscovery of the Ordinary (1991), as well as show how a pattern of both
postcolonial and feminist issues and concerns are introduced and developed
in the stories.
The engagement with issues of relevance to the future of South Africa
reveals the challenging content and the need to approach the past as
imperative to the dismantling of oppressive structures. The shift away from the
powerful binarisms of the past to the addressing of the voids and absences, to
a great extent, allows for valuable reflection and re-evaluation.
Bessie Head's Tales of Tenderness and Power (1989) is a collection of
short fiction ranging from the 60's to the 80's and written both in South Africa
and in Botswana. Her work, from as early as the 1960's, echoes contemporary
concerns related to the break up of family life, the upsurge of violence, a
corrupt political leadership and a broadening or inclusive definition of humanity.
In the next chapter we read Living, Loving and Lying wake at Nighf
(1992) by Sindiwe Magona. This collection of short stories follows up on the
work of Bessie Head both in the issues of women's position in their
communities, most specifically that of the black woman, and the undeniable
stress on hope for the future. Interwoven are problematic issues of
contemporary South African society linked to a wide range of social, economic
and political aspects. She points to the empowerment of women and to the
relevance of constructing the present by never allowing the past to fade from
memory.
In Farida Karodia's Against an African Sky and other stories (1 995) we
once again return to the importance of coming to terms with the past. Her
settings and characters are intended to present the South African community in
all its multivaried shades, beliefs and backgrounds. The differences between
human beings, even if problematic, allow tolerance as well as critique and in
that they display their richness.
In their transgressive nature the characters of these short stories more
often than not urge for active engagement with others in the communicative
matrix that may shape present and future relationships.<br>Este estudo refere-se aos contos de autoras Sul-africanas
contemporâneas nomeadamente Bessie Head, Sindiwe Magona e Farida
Karodia. Esta leitura concentra-se, em parte, no conceito de "quotidiano"
contrapondo este conceito ao de "espectáculo" nos termos definidos pelo
escritor e crítico literário Njabulo Ndebele na sua obra Soufh African Liferafure
and Culfure: Rediscovery of fhe Ordinary (1991). A perspectiva póscolonial e
feminista reveste-se de grande relevância neste trabalho dado que integram a
dinâmica destes textos.
Adoptando uma perspectiva de conexão com temas relevantes no plano
do futuro da África do Sul, estes textos revelam o seu carácter de desafio, sob
ponto de vista temático, e ainda uma abordagem tendo como ponto de partida
a reflexão sobre o passado demonstrando eficazmente que este se reveste de
uma importância inestimável, pois ao ser reavaliado, permite maior consciência
e maior conhecimento necessário ao desmantelamento de estruturas
opressivas enraizadas na sociedade. Depreende-se assim uma perspectiva
não redutora, nem imprisionada nas posições binárias características do
passado, antes se revela um quadro de reflexão e reavaliação fundamentado
na abordagem das ausências e silêncios de inúmeras vozes.
0s contos da Bessie Head: Tales of Tenderness and Power (1989)
foram escritos nas decadas de 1960 a 1980 quer na África do Sul quer no
Botswana. Não obstante alguns textos datarem dos anos 60 estes revestem-se
de uma extraordinaria visão das preocupações mais pertinentes na África do
Sul hoje. Assim estabelece-se uma preocupação constante com os problemas
da dissolução da vida familiar, da violência, da corrução ao nivel politico e
denota-se um conceito abrangente de humanidade.
No capitulo seguinte encontramos os contos de Sindiwe Magona Living,
Loving and Lying Awake at Night (1992). A complexidade da posiq2io da
mulher, de modo particular da mulher negra, na comunidade e a inegável
esperança no futuro constituem pontos de ligação com temáticas abordadas
tambem por Bessie Head. 0s factores de natureza politica, económica e social
encontram-se invariavelmente presentes nos referidos contos. Apontam
assim para o poder da mulher e para a construção do presente sem no entanto
permitir o esquecimento das atrocidades do passado.
Relativamente ao capítulo subsequente constitui um voltar a
problematica da memória como essential na reconstrução e redefinição no
presente e no futuro. 0s contos de Farida Karodia encontram-se no volume
entitulado Against an African Sky and other stories (1995). As histórias
apresentam personagens inseridas ou não nas suas comunidades ou
multiplicidade de comunidades com as suas várias cores, crenças e
experiências passadas. As diferenças entre as pessoas, se bem que
problemáticas, permitem uma reeducação na qua1 é admitida a critica mas
tambem e exigida a tolerância e é nessa vertente que encontramos a sua
riqueza.
A natureza transgressora das personagens presentes nestes contos
determinam a necessidade de uma interacção activa com o outro de modo
que a comunicação e o diálogo possam definir as relações humanas no
presente e no futuro.
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Rocha, Ana Cristina Gomes da. "Narratives of women: gender and magical realism in postcolonial texts." Master's thesis, Universidade de Aveiro, 2012. http://hdl.handle.net/10773/10506.
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Mestrado em Estudos Ingleses<br>Este estudo centra-se na análise de diversos textos pós-coloniais que destacam a relevância de re-imaginar a História através de diferentes perspectivas, nomeadamente a re-invenção do passado com base numa abordagem feminista. A dissolução dos limites entre história e ficção é actualmente aceite como um indicador relevante da "metaficção historiográfica", conforme teorizada por Linda Hutcheon. As obras analisadas neste estudo são, portanto, variantes deste género contemporâneo e das suas interseções com Realismo Mágico. Estas narrativas também têm ainda em comum a preocupação com o papel das mulheres em contextos socio-culturais pós-coloniais, bem como as suas representações nesses mesmos contextos. O presente estudo investiga ainda a forma como determinadas representações são preponderantes na construção de identidades num mundo pós-colonial. As narrativas de mulheres engendram novas histórias que desconstroem, realçam e antecipam várias conclusões oficiais das narrações dominantes da história. Assim sendo, a ficção contemporânea incorpora o Realismo Mágico pelas suas possibilidades subversivas que resistem a um mundo singular com um único conjunto de regras ou leis. Deste modo, rejeita sistemas totalizantes e cria uma "espacialidade dual", onde diferentes realidades convergem. Em certa medida, o mágico funciona como um agente cultural, um constructo complexo através do qual vozes silenciadas podem contar suas histórias. Assim sendo, Realismo Mágico aparece ligado a estudos pós-coloniais, ao pós-modernismo, e a estudos de género. Os autores escolhidos justapõem estas características, de modo a criar espaços imaginários nos quais o real seja retratado mas que também seja sujeito a crítica. Além disso, as suas representações dialógicas permitem a possibilidade de um encontro entre o Eu colonizador e o Outro colonizado como momento potencialmente criativo e uma forma de (re)criar um "terceiro espaço" no qual seja possível inscrever a ambivalência gerada por esse encontro. Os textos seleccionados representam ainda a autoridade de vozes femininas e marginalizadas, tendo em consideração as vozes/estórias silenciadas e "outro subalterno". Consequentemente, a polivocalidade destas narrativas pode designar um potencial de resistência às convenções opressivas impostas por um poder hegemónico e eurocêntrico. Por conseguinte, estas narrativas têm em consideração o modo como diferentes culturas interagem e/ou se processam mutuamente sem se anularem. O estudo demonstra ainda que os textos partilham uma necessidade mútua em recontar os passados perdidos das suas personagens femininas, bem como as novas perspectivas que são geradas a partir daí. Estas narrativas e representações de mulheres assumem um papel importante na reavaliação da História como meio de recuperar e restaurar histórias silenciadas que fazem claramente parte de um processo de reconstrução de identidades pós-coloniais.<br>This study focuses on the analysis of several postcolonial texts that highlight the relevance of re-imagining History through different lenses, particularly the re-invention of the past based on a feminist approach. The dissolution of the limits between history and fiction is currently accepted as a relevant indicator of “historiographic metafiction,” as coined by Linda Hutcheon. The novels analyzed in this study are all variations of this contemporary genre and its intersections with Magical Realism. They also share a common preoccupation with the role of women in postcolonial socio-cultural contexts and the representations of women in these contexts. This study thus investigates some of these representations which are connected with the construction of identities in the postcolonial world. The narratives of women selected engender new histories which undermine, enhance, and pre-empt many official conclusions of the dominant narrations of history. In doing this, contemporary fiction incorporates magic realism for its subversive possibilities in resisting a single world with a single set of rules or laws. In this way it rejects totalizing systems, and creates a “dual spatiality” where dissimilar realities converge. To some extent, the magical works as a cultural agent, a complex construct through which silenced voices may tell their stories. Hence magical realism has been connected with postcolonialism, postmodernism and gender studies. The authors chosen juxtapose these characteristics in order to create imaginary spaces that both depict the real and subject it to critique. Furthermore, their dialogic representations allow the possibility of an encounter between the colonizing Self and the colonized Other as potentially creative and a way to (re)generate a “third space” where it is possible to inscribe the ambivalence generated by that encounter. Their texts also enact the empowering of female and marginalized voices, giving agency to the silenced and “subaltern other”. Consequently, the novels’ polivocality may designate a potential resistance to oppressive conventions imposed by a hegemonic and Eurocentric power. Accordingly, the narratives dealt with take into consideration the way different cultures interact and/or process each other. The study shows that the texts share a mutual need to retell the lost pasts of their female characters and the new perspectives they generate. These narratives of women assume a significant role in the re-examination of history as they reclaim and restore unuttered stories that are clearly part of a postcolonial identity process.
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Moore, Lindsey Claire. "Post-coloniality, gender and representation : the Muslim woman' in literature and visual media, 1959-2003." Thesis, University of Sussex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.400028.
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Rain, Rain Alicia Del Pilar. "Zomo nampülkafe weichafe: entre despojos coloniales y resistencias de género en Chile y el Wallmapu." Doctoral thesis, Universitat Autònoma de Barcelona, 2020. http://hdl.handle.net/10803/670676.
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En la present tesi busco identificar el paper i impacte de la diàspora i el retorn a l’Wallmapu a les identitats culturals i de gènere, específicament, en dones Maputxe de Xile. La meva aproximació a aquest estudi ha estat des dels feminismes indígenes; feminismes interseccionals; i, les lluites anti racistes, anti capitalistes i anti patriarcals. Des d’aquestes perspectives, la recerca que he emprès persegueix respondre a la pregunta ¿Quin paper han jugat i de quina forma s’han impactat els processos identitaris maputxe i de gènere, en les dones en la diàspora i el retorn a l’Wallmapu a Xile? Per donar resposta a aquesta pregunta, així com a altres que em van anar sorgint al llarg del procés d’investigació, va presentar un marc teòric centrat en els estudis de gènere, els feminismes negres, els feminismes dels pobles originaris i, a manera de pregunta ¿el feminisme Mapuche? Així també, presento revisions teòriques en relació a l’colonialisme i el multiculturalisme neoliberal que existeix a Xile, considerant les seves implicacions contemporànies. Per situar el meu problema d’estudi, he fet una revisió bibliogràfica específica sobre la diàspora en diferents contextos internacionals. Particularment, m’he situat en aquells que s’han focalitzat en persones pertanyents a pobles originaris i afrodescendents. Per finalitzar el marc teòric, i des d’una perspectiva de gènere, va presentar les troballes dels estudis abans esmentats. Seguidament, em focalitzo en la diàspora de les dones Maputxe. Totes les revisions teòriques, m’han permès delimitar una posició crítica sobre la situació de dones maputxe en la diàspora, grup de dones de què sóc part. Així, com a dona maputxe, he recorregut a la meva pròpia experiència i formació per tal de contemplar elements metodològics descolonitzats i descolonitzadors.<br>En la presente tesis busco identificar el papel e impacto de la diáspora y el retorno al Wallmapu en las identidades culturales y de género, específicamente, en mujeres Mapuche de Chile. Mi aproximación a este estudio ha sido desde los feminismos indígenas; feminismos interseccionales; y, las luchas anti racistas, anti capitalistas y anti patriarcales. Desde estas perspectivas, la búsqueda que he emprendido persigue responder a la pregunta ¿Qué papel han jugado y de qué forma se han impactado los procesos identitarios mapuche y de género, en las mujeres en la diáspora y el retorno al Wallmapu en Chile? Para dar respuesta a esta pregunta, así como a otras que me fueron surgiendo a lo largo del proceso de investigación, presento un marco teórico centrado en los estudios de género, los feminismos negros, los feminismos de los pueblos originarios y, a modo de pregunta ¿el feminismo Mapuche? Así también, presento revisiones teóricas en relación al colonialismo y el multiculturalismo neoliberal que existe en Chile, considerando sus implicancias contemporáneas. Para situar mi problema de estudio, he hecho una revisión bibliográfica específica sobre la diáspora en diferentes contextos internacionales. Particularmente, me he situado en aquellos que se han focalizado en personas pertenecientes a pueblos originarios y afrodescendientes. Para finalizar el marco teórico, y desde una perspectiva de género, presento los hallazgos de los estudios antes mencionados. Seguidamente, me focalizo en la diáspora de las mujeres Mapuche. Todas las revisiones teóricas, me han permitido delimitar una posición crítica sobre la situación de mujeres mapuche en la diáspora, grupo de mujeres del que soy parte. Así, como mujer mapuche, he recurrido a mi propia experiencia y formación a fin de contemplar elementos metodológicos descolonizados y descolonizadores.
La investigación se sitúa en un paradigma interpretativo con un enfoque cualitativo. De esta manera, y desde una perspectiva analítica y política, he realizado un estudio etnográfico multisituado, abarcando las regiones del Biobío; La Araucanía; Los Ríos; y, Metropolitana. Las actoras de este estudio fueron 35 mujeres mapuche que viven la diáspora y/o han retornado al Wallmapu. La estrategia metodológica incluyó observaciones participantes, entrevistas en profundidad y grupos de discusión. De esta manera, he entrevistado a 23 mujeres y, he realizado cuatro grupos de discusión con 14 mujeres (dos de ellas forman parte del grupo de entrevistadas) en las regiones del Biobío; La Araucanía; Los Ríos; y, Metropolitana. Los hallazgos los he ordenado considerando tres grandes dimensiones: 1) ¿wunolepayan may?; 2) micro diásporas femeninas mapuche; y, 3) crear y re-crear resistencias desde nuestro Mapuche Kimün. Estas dimensiones me han permitido comprender las desigualdades de género que enfrentan mis ñañas fuera y dentro de nuestro pueblo y que, de forma dialéctica, los desgarros y resistencias han sido los lugares donde crear formas propias para afrontar el clasismo, el patriarcado y el colonialismo.<br>In the herein thesis I tried to identify the function and the impact of the diaspora and the return to the Wallmapu of cultural and gender entities, mainly to Mapuche women of Chile. My approach to this study has been from indigenous feminism, intersectional feminisms and anti-racist, anti-capitalist, and anti-patriarchal struggles. From these perspectives, I seek to answer the question of which role have Mapuche and gender identity processes played, and how have they impacted women in the diaspora and return to the Wallmapu in Chile? to answer this question, as well as others that have arisen in this process, I introduce a theoretical framework focused on gender studies, black feminisms, indigenous feminisms, and, by way of a question, Mapuche feminism?
I also introduce theoretical reviews related to colonialism and the neoliberal multiculturalism that exists in Chile, considering its contemporary implications. To situate my research problem, I have done a specific bibliographic review about the different international contexts of the diaspora. In particular, I gave special attention to the ones that belong to native people and people of African descent. To conclude this theoretical framework and from a gender perspective, I introduce the findings of the above-mentioned studies. Next, I focus on the diaspora of Mapuche women. All the theoretical reviews have allowed me to define a critical position on the situation of Mapuche women in the diaspora, a group of women of which I belong. Thus, as a Mapuche woman, I have resorted to my own experience and training to contemplate decolonized and decolonizing methodological elements.
This research is situated in an interpretative paradigm with a qualitative approach. This way, and from an analytic and political point of view, I have performed an ethnographic research that encompasses the regions of Biobío; La Araucanía; Los Ríos; and Metropolitana. There were 35 female protagonists in total whom lived in the diaspora or have returned to the Wallmapu. The methodological strategy includes participant observation, in-depth interviews, and discussion groups. Thus, I have interviewed 23 women and, I have carried out four discussion groups with 14 women (two of them are part of the group of interviewed) in the regions of Biobío; La Araucanía; Los Ríos; and Metropolitana. I have arranged the findings into three major categories: 1) wunolepayan may?; 2) female Mapuche micro-diaspora; and, 3) to create and recreate resistance from our Mapuche Kimün. Thanks to these categories I can comprehend the gender inequalities that my ñañas have to face in and out of our people and, as a dialectical point of view, the heartbreaks and resistances have been the places to create their forms to confront classism, patriarchy, and colonialism.
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Bursian, Olga, and olga bursian@arts monash edu au. "Uncovering the well-springs of migrant womens' agency: connecting with Australian public infrastructure." RMIT University. Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080131.113605.
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The study sought to uncover the constitution of migrant women's agency as they rebuild their lives in Australia, and to explore how contact with any publicly funded services might influence the capacity to be self determining subjects. The thesis used a framework of lifeworld theories (Bourdieu, Schutz, Giddens), materialist, trans-national feminist and post colonial writings, and a methodological approach based on critical hermeneutics (Ricoeur), feminist standpoint and decolonising theories. Thirty in depth interviews were carried out with 6 women migrating from each of 5 regions: Vietnam, Lebanon, the Horn of Africa, the former Soviet Union and the Philippines. Australian based immigration literature constituted the third corner of triangulation. The interviews were carried out through an exploration of themes format, eliciting data about the different ontological and epistemological assumptions of the cultures of origin. The findings revealed not only the women's remarkable tenacity and resilience as creative agents, but also the indispensability of Australia's publicly funded infrastructure or welfare state. The women were mostly privileged in terms of class, education and affirming relationships with males. Nevertheless, their self determination depended on contact with universal public policies, programs and with local community services. The welfare state seems to be modernity's means for re-establishing human connectedness that is the crux of the human condition. Connecting with fellow Australians in friendships and neighbourliness was also important in resettlement. Conclusions include a policy discussion in agreement with Australian and international scholars proposing that there is no alternative but for governments to invest in a welfare state for the civil societies and knowledge based economies of the 21st Century.
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Chacaltana, Cortez Sofía. "From inka tambos to colonial tambarrías: law, economy and the «licentious» Activities of indigenous women." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/113346.
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Historical accounts of the Iberian incursion into the Andes indicate that Spaniards were amazed by the sophisticated roads and waystations (tambos) they encountered across Andean territory. During and after the Iberian conquest, indigenous and Spanish armies constantly burned tambos for strategic reasons, in order to slow the movement of enemy troops. Despite this practice, tambos were one of the few institutions that continued during the colonial period. The Spanish rapidly recognized that tambos were beneficial for their economy, specifically markets and mining exploitation that required the movement of people, things, and animals across the Andean region. Consequently, during the early colonial period, Iberians dictated laws promoting the smooth functioning of tambos as a way of regulating the practices occurring in them; transforming tambos into a new colonial institution. In this article, I call attention to the transformation of tambos from a pre-Hispanic to a colonial institution as well as the colonial desire to control indigenous behavior in the new Andean society. I specially focus on the colonial fixation over the bodies of indigenous women, illustrating some aspects of the ideology of power exerted over indigenous communities. Finally, I discuss the importance of archaeology to better understand the transformation of tambos from the pre-Hispanic to the colonial period.<br>Cuando llegaron los españoles a los Andes, alabaron los caminos y tambos incaicos que encontraron mientras avanzaban a través del agreste territorio andino. A pesar de que durante y luego de la conquista española los tambos sufrieron un gran deterioro, fueron una de las pocas instituciones que continuaron funcionando durante la época colonial. Los hispanos se dieron cuenta rápidamente de que estos edificios eran de gran necesidad para su economía basada en el comercio y en la explotación minera, sistema que para funcionar requería del transporte de gente, objetos y animales. Por ello, pese a que los tambos estaban inmersos en un sistema económico mercantilista colonial, los españoles dispusieron de una serie de cédulas que promovían la reinstitucionalización de los tambos como en la época de «Guaynacapac». En este artículo, me sirvo de datos históricos que refieren a la legalización del funcionamiento de los tambos y a las prácticas ocurridas en ellos para observar las múltiples fricciones entre los hispanos e indígenas. Además, llamo la atención sobre un aspecto en particular: la obsesión española sobre el cuerpo de la mujer indígena, que devela la ideología de poder colonial. Al final del artículo, discuto la importancia de la arqueología para contribuir con un mejor entendimiento sobre la transformación de esta institución desde la época prehispánica hasta la colonial.
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Bousselham, Malika. "L'identité culturelle algérienne, de la colonisation à l'indépendance. Entre réalités historiques et exigences politiques." Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30072.
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« Nous ne savons plus si nous sommes Arabes, Berbères ou Français », déclara le président de la république algérien Abdelaziz Bouteflika.Cette étude sera consacrée à éclaircir plusieurs points concernant l’identité culturelle algérienne avant et après l’indépendance. Le but n’est pas de relater l’histoire de l’Algérie, travail qui a déjà été effectué par d’imminents historiens français et algériens ; le but est surtout de démontrer qu’une histoire aussi riche, aussi variée, aussi complexe, aussi prestigieuse, ne peut être effacée, confisquée, au détriment d’une histoire soi-disant représentative de l’unité nationale, une histoire étroite, mutilée et appauvrie, telle qu’elle est conçue actuellement en Algérie. Il ne s’agit pas non plus de dénigrer les éléments reconnus officiellement de l’identité culturelle algérienne, à savoir l’islam et la langue arabe, vu qu’ils font réellement partie du paysage ethnoculturel du pays, mais plutôt de démontrer que d’autres éléments, plus inconnus ont contribué à faire de l’Algérie ce qu’elle est aujourd’hui. Il est temps de lever le voile, de comprendre et de savoir que l’Algérie est une terre qui a existé pendant des millénaires, sur laquelle sont nées et se sont développées des civilisations, qu’elle en a accueilli d’autres, et qu’en dépit de farouches résistances, s’en est imprégnée de manière telle que sa mutation a été pratiquement perpétuelle tout au long de ces millénaires. En fait, celui qui veut connaître l’Algérie doit étudier plusieurs siècles avant l’Algérie et cinquante années d’Algérie algérienne<br>“We don’t know if we are Arabs, Berbers or French” announced Abdelaziz Bouteflika president of Algerian republic.This study will be devoted to resolve some points about Algerian cultural identity. It is not in order to recall the history of Algerian but it is in order to demonstrate that Algeria has a very rich history; varied and prestigious. Certainly, Arabic and Islam are part of Algerian cultural identity; given that other elements unknown: The country has its own cultural and history dating back thousands of years before Islam. Many civilizations literally centuries are borne in Algeria and developed in such a way that it is very Important to know and to study.This responsibility must also be seen as an opportunity to contribute and belong to a larger community sharing overarching identity with a variety to meal components
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Tanis-Plant, Suzette. "La Voix cinématographique : échos et résonances dans les premiers films de Julie Dash et Trinh T. Minh-ha." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30035.
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Les théoriciens de la voix cinématographique, tels Michel Chion, Rick Altman, Mary Ann Doane et Kaja Silverman, évitent une réflexion sur l’expression des rapports de sexe en relation avec l’appartenance raciale ou la question postcoloniale. Au contraire, l’afro-américaine Julie Dash et la vietnamo-américaine Trinh T. Minh-ha se servent de la « caméra-stylo » afin de déconstruire le paradigme dominant de la voix selon lequel l’image serait source de la voix. Les films, Illusions et Daughters of the Dust de Dash, et Reassemblage, Naked Spaces et Surname Viet Given Name Nam de Trinh, désignent l’épistémologie comme un enjeu : les hommes blancs se servent de ce levier que constitue la fabrique de la voix pour investir le lieu du savoir. Ce faisant, ces deux cinéastes contemporaines élaborent un paradigme féministe. La voix masculine transcendante est remplacée par la voix immanente et polyphonique des femmes de couleur. Dash expose les techniques cinématographiques vocales et pratique un montage qui établit une vraisemblance avec la réalité. Nous sommes enveloppés par les voix de ses personnages. Trinh nous fait comprendre « l’architecture » du langage vocal cinématographique et opère un montage qui suspend la continuité. Elle nous incite à en découdre avec des éléments disparates. À travers certains procédés (voix synchronisée/voix désynchronisée par exemple), les femmes portent témoignage de la violence des hommes. Elles révèlent que la justice de la loi du Père est aussi illusoire que la voix cinématographique. D’objet épistémologique, la voix des femmes de couleur devient outil politique : elle détient la promesse de changer les mentalités et de fait, les lois de la cité<br>The theoreticians of the cinematic voice, such as Michel Chion, Mary Ann Doane and Kaja Silverman, do not address vocal representation as an issue of gender and its relationship to race and postcolonialism. To the contrary, two contemporary filmmakers, Julie Dash and Trinh T. Minh-ha, use their “caméra-stylo” to deconstruct the dominant paradigm of the voice which has spectators believe that the image is at the source of the voices they hear. The films, Illusions and Daughters of the Dust by Dash, and Reassemblage, Naked Spaces and Surname Viet Given Name Nam by Trinh, show us how the cinematic voice is a construction. The stakes are high: white men use this vocal illusion as a lever to impose control over the world of epistemology. As an alternative, Dash and Trinh propose a feminist paradigm. The transcendent masculine voice is replaced by the immanent and polyphonic voices of women of color. Dash reveals the cinematic techniques of vocal reproduction, and she practices a classical editing that reaches for fidelity. The voices of her characters envelope the spectators. Trinh brings to the screen an understanding of the “architecture” of cinematic language, and her editing techniques suspend continuity. The spectator’s own voice must continually intervene in the construction of meaning. Through various techniques (synchronized/a-synchronized voice), the women characters come forward to witness the violence of men. Their stories reveal that the justice of the Law of the Father is as much an illusion as the cinematic voice. Women of color therefore take up the voice as a political tool: it holds the promise of changing mentalities and, in turn, the laws of city
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Weatherford, Jessica A. "A Hard Kick between His Blue Blue Eyes: The Decolonizing Potential of Indigenous Rage in Sherman Alexie’s “The Business of Fancydancing” and “Indian Killer”." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1250789641.
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Diwan, Naazneen S. "Female Legal Subjects And Excused Violence: Male Collective Welfare Through State-Sanctioned Discipline In The Levantine French Mandate And Metropolis." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1222186748.
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Dempsey, Timothy A. "Russian Rule in Turkestan: A Comparison with British India through the Lens of World-Systems Analysis." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1275340850.
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Burgess, Rachel. "Dementure." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1289927073.
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Papikyan, Hayarpi. "L'éducation aux confins de l'Empire : la scolarisation des filles et l'entrée des femmes arméniennes dans l'espace public au Caucase : (milieu du XIXe - début XXe siècle)." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCB219.
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Cette thèse met en lumière l'histoire de l'éducation des filles arméniennes du milieu du XIXe au début du XXe siècle en analysant pour la première fois cette histoire dans le contexte général des événements politiques qui ont influencé son développement. Elle explore également le travail des femmes arméniennes en tant que pédagogues, organisatrices et donatrices des écoles de filles. Cette recherche est fondée sur un large éventail de sources publiques et privées : rapports, programmes et règlements scolaires, publications de presse (éditoriaux, correspondances, nouvelles, annonces générales et publicitaires), œuvres littéraires, discours publics, mémoires, journaux intimes, autobiographies et lettres. Celles-ci révèlent la progression de l'éducation des filles des cours particuliers et de la formation archaïque par des femmes pieuses et des diaconesses jusqu'à la fondation d'écoles régulières pour les filles et à une forme d'éducation similaire à celle de leurs frères. Le développement de l'éducation et des écoles de filles arméniennes s'est déroulé dans le contexte triplement tumultueux des politiques coloniales et répressives du gouvernement russe au Caucase, des efforts de l'Église arménienne pour maintenir son autorité et son pouvoir sur les communautés arméniennes, et de la croissance du mouvement national et révolutionnaire des arméniens. Cette recherche souligne la façon dont la question de l'éducation des filles arméniennes a émergé et évolué. Elle montre également comment ce changement a amené les femmes arméniennes à assumer un rôle public, à établir des écoles, des organismes de bienfaisance, des bibliothèques, à écrire et à traduire de la littérature pour enfants, à organiser une série d'activités de collectes de fonds pour les écoles de filles (bazar de charité, loterie publique, vente de broderies, théâtres et concerts) et à participer au mouvement révolutionnaire. Cette thèse s'inscrit dans l'actualité des recherches en sciences de l'éducation sur la scolarisation, les programmes et les institutions scolaires du XIXe et du début du XXe siècle. Elle s'engage également dans les débats sur l'éducation des filles et l'histoire des femmes dans l'Europe de l'Est et au Caucase. Cette recherche contribue enfin aux Études Arméniennes en écrivant un chapitre essentiel et inédit de l'histoire arménienne sur la présence et le rôle des femmes dans les événements politiques, sociaux et culturels majeurs du XIXe et du début du XXe siècle<br>This dissertation brings to the light the story of the late-mid-nineteenth century and early twentieth-century education of Armenian girls for the first time by placing it in the context of the general political events that influenced its development. It also examines Armenian women's work as educators, organisers and sponsors of girls' schooling. The research is based on a wide array of public and private sources: school reports, programs and regulations, press publications (editorials, correspondences, news, announcements and advertisements), literary works, speeches, memoirs, diaries, autobiographies and letters, which reveal the period's progression from girls receiving private tutoring and an archaic training by deaconesses and celibate devotees to establishing regular schools for girls and providing them a similar form of education as their brothers. The development of Armenian girls' schools and education took place in the turbulent context of the repressive colonial politics of the Russian Government in the Caucasus, the efforts of the Armenian Church to maintain its authority and power over the Armenian communities and the growing Armenian national-revolutionary movement. The research uncovers the nuances of changing consciousness about Armenian girls' education and shows how it led Armenian women to assume public roles, establish schools, charities, libraries, write and translate children's literature, undertake a wide range of fund-raising public activities for girls' schools (charity bazaars, public lotteries, embroidery sales, theatres and concerts) and enter the revolutionary movement. This dissertation joins a vibrant conversation in the educational sciences about nineteenth and early twentieth-century schooling, programs and institutions. It also engages in the discussions about Eastern-European and Caucasian girls' education and women's history. The research also contributes to Armenian Studies by restoring to Armenian history a missing and vital chapter about women's presence and role in the late nineteenth and early twentieth-century major political, social and cultural developments
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Ross, Genesis. "Black Deathing to Black Self-Determination: The Cultivating Substance of Counter-Narratives." Miami University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=miami1617984242373826.
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Zhou, Sekai. "Colonialism, African Women, and Human Rights in Nervous Conditions by Tsitsi Dangarembga." Diss., 2016. http://hdl.handle.net/2263/58744.
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The Universal Declaration of Human Rights (UDHR) in 1960, with its emphasis on protection and promotion of human rights, signalled a new path for the likely achievement of equality, democracy, and world peace. .However, challenges still exist for African women despite the promise that human rights hold. My curiosity is why this seemingly perfect solution to world problems has not worked and is not working.
The study, firstly, aims at exploring the effect of colonialism on African women's lives in Tsitsi Dangarembga's Nervous Conditions and how it is still evident in postcolonial present. Secondly, it examines how the text challenges the classic bildungsroman and how this aids as a test to the celebratory human rights story of today. Finally, it investigates the relationship between colonialism and human rights and the role religion and patriarchy plays.
In pursuit of the central research problem, I use Law and Literature in an attempt to understand the inadequacies of Law. Law and Literature allow for a detailed literary analysis of Law and legal systems. Nervous Conditions provides realistic scenarios of the continued oppression of African women in African society. While the celebratory human rights story is triumphant and successful, Dangarembga's subversion of the classic bildungsroman points to the oppressive condition of African women and the inadequacy of human rights. African women in Dangarembga's stories have no successful end as the norm for a classical bildungsroman plot. Colonialism and its legacy, patriarchy and religion still have a hold on African women, rendering promised celebratory human rights narrative unattainable. Literature has the opportunity to expose African women's issues not addressed by Law. .
In a bid to show the effects of colonialism and its continual hold in Africa and specifically for African women, I employ the postcolonial theory that enables me to show a society divided along the lines of gender, race, and material possessions. The postcolonial theory also reflects the Eurocentric ideology that drives the colonial mind-set and its continual existence. I examine Nervous Conditions using Critical Discourse Analysis (CDA), which allows for dissection of the text through searching critically for incidents that display power, control, and authority along gender lines, places, and positions within the society. I also critically look at Dangarembga's language usage that reflects those power differences and structures in Nervous Conditions. As reflected in Nervous Conditions, struggles for African women continue even in post- independent Africa. The presence of human rights remains a promise for many African women.<br>tm2017<br>Centre for Human Rights<br>MPhil<br>Unrestricted
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Sunseri, Madelina. "Theorizing nationalisms : intersections of gender, nation, culture and colonialism in the case of Oneida's decolonizing nationalist movement /." 2005. http://wwwlib.umi.com/cr/yorku/fullcit?pNR11634.
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Thesis (Ph.D.)--York University, 2005. Graduate Programme in Sociology.<br>Typescript. Includes bibliographical references (leaves 256-265). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pNR11634
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Cammaert, JESSICA. "'Undesirable Practices': Women, Children, and the Politics of Development in Northern Ghana, 1930-1972." Thesis, 2014. http://hdl.handle.net/1974/8685.
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Following the First World War, colonial policy in West Africa underwent a transition as British administrators began to adopt indirect rule reforms to help usher in peasant-driven agricultural development in Northern Ghana. This thesis addresses the impact of these important policy changes on women and children through a study of local colonial and indigenous responses to four bodily practices: female circumcision, human trafficking (female pawning and illicit adoption), nudity and prostitution. Although much has been written about colonial and post-independence legislation of the female body, especially the female circumcision controversy in Kenya and prostitution in the mines and cities of east and southern Africa, few historical studies have fully considered the role of West African development doctrine, or the importance of ‘tradition’ and ‘community’, in colonial policies affecting women and children in Northern Ghana. Through a Parliamentary inquiry in 1930, West African departments came to reluctantly engage with questions of women and children’s status. Collectively, they decided that a gradualist path which sought to preserve community or ‘tribal’ cohesion was preferable to legislation promoting individual rights and civil society. This thesis situates this reluctance to introduce potentially destabilizing legislation in the context of development doctrine in northern Ghana.
This thesis focusses on the north-eastern borderland corridor of northern Ghana where in the 1930s anthropologists and district officials investigated questions of female circumcision and as a solution to Parliamentary inquiry, sought to encourage a milder form practiced in infancy, rather than adolescence. The refusal to legislate reflected West African officials’ privileging of ‘community’ over the ‘individual’ and was repeated in their responses to ‘undesirable practices’, including nudity, pawning, and in post-independence times, illicit adoption and prostitution. In exploring state officials’ handling of these practices in a gradualist manner, this thesis illuminates the connections between development doctrine and the role of the male colonial gaze in managing undesirable practices in north-eastern Ghana, West Africa.<br>Thesis (Ph.D, History) -- Queen's University, 2014-04-03 14:33:00.037
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BAWA, SYLVIA. "Gender, Nation and the African PostColony: Women’s Rights and Empowerment Discourses in Ghana." Thesis, 2013. http://hdl.handle.net/1974/7789.
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This dissertation examines the ways in which socio-cultural, economic and religious ideologies shape discourses on women’s rights, higher education and empowerment in Ghana. The study starts from the premise that female identity in Ghana is constructed through discourses of reproduction that produce and reproduce unequal gender relations that negatively impact women’s higher socio-economic and educational attainments. Consequently, discourses of women’s rights and empowerment are inextricably linked to normative reproductive labour expectations. Using a postcolonial feminist theoretical framework, I argue that women’s rights and empowerment issues must be located within particular historical, local and global socio-cultural and political discourses in postcolonial societies. Subsequently, this study situates women’s rights concerns within the larger framework of global systemic inequalities that reinforce the local socio-cultural, political and economic disadvantages of women in Ghana. I interviewed women’s rights activists, conducted focus group discussions with male and mostly female participants during an intensive six-month field study. In line with postcolonial feminist epistemologies, I consider participants as knowledgeable subjects in the production of knowledge about their lived realities, by centering their voices and experiences in my analyses. The experiences of research participants (heterogeneous as they are) provide excellent insights into transnational feminisms, gendered postcolonial landscapes, and global cultural patriarchal hegemonies. These experiences also illustrate how global discourses of rights provide leverage to simultaneously challenge and politicize colonial discourses of race and gender in the global south.<br>Thesis (Ph.D, Sociology) -- Queen's University, 2013-01-31 11:45:32.468
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Clemo, Elizabeth. "Women becoming professionals: British secular reformers and missionaries in Colonial India, 1870-1900." Thesis, 2012. http://hdl.handle.net/1828/4109.
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This paper discusses the means by which some British women created professional roles for themselves out of their philanthropic work in India between 1880 and 1900. I examine the development of these roles in the missionary and secular philanthropic communities and how these women used periodicals as a space to implicitly demonstrate their competence and explicitly argue for their status as educators and medical workers. Colonial India provided a particular context of imperial ideals and gendered realities: Indian women were believed to be particularly deprived of learning, medical care and ―civilisation‖ by custom and culture, and Englishwomen could call on the rhetoric of imperial duty to legitimise their care of these disadvantaged women. I argue that India provided the means for British women to demonstrate their capabilities and to involve themselves in the ongoing nineteenth-century project to incorporate women into previously masculine professional societies.<br>Graduate
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"Caribbean Women and the Black British Identity: Academic Strategies for Navigating an ‘Unfinished’Ethnicity." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.54815.
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abstract: The primary aim of this dissertation is to make a substantial contribution to the better understanding of the identity formations of Black Caribbean migrant women in Britain. The dissertation outlines a theory of Black female subject formation in Britain. This theory proposes that the process of subject formation in these women is an interrupted one. It further suggests that interruptions are likely to occur at four crucial points in the development of their identities. These four points are: 1) the immigrant identity; 2) the Caribbean identity; 3) “the Jamaican” identity; and 4) the Black British identity.
In order to understand the racial and gendered dynamics of identity formation in these women, I hypothesized that the structure of institutional racism in Britain has taken the form of a “double wall” or a “double portcullis”, which much be scaled by these “immigrants”. My research, based on interviews with 15 Black professional women who identify with a Caribbean ancestry, confirmed very strongly the existence of this double portcullis. It further supported the hypothesis that the above points of identity transition were also points of possible interruption. My research also revealed that through a variety of social movements, cultural and political mobilizations, it has been possible to get over the negative stereotypes of the immigrant identity, the Caribbean identity, “the Jamaican” identity and to succeed getting over the first or the Black British wall of the double portcullis. For me, the most interesting findings of my research, are the continuing difficulties that the women I interviewed have faced in attempting to climb over the second portcullis to achieve the Black English identity. The dissertation concludes with some suggestions about the future of this “unfinished” Black British identity and its prospects for easier access to the Black English identity, and thus to “life success”.<br>Dissertation/Thesis<br>Doctoral Dissertation Justice Studies 2019
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Deutsch, Rachel. "Rebelling against Discourses of Denial and Destruction: Mainstream Representations of Aboriginal Women and Violence; Resistance through the Art of Rebecca Belmore and Shelley Niro." Thesis, 2008. http://hdl.handle.net/1807/11139.
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Violence against Native women in Canada is widespread and has deeply systemic and colonial roots. This paper will attempt to show the role that dominant representations of culture, race, and gender have in allowing this violence to continue by eclipsing many different narratives and ways of expressing cultural and individual identities. Violence in the mainstream media will be explored and analyzed drawing on concepts from critical theories, Aboriginal epistemological frameworks, and anti-racist, disability, and Afro-centric feminisms to build a framework on which to analyze the meanings of the representations. After exploring violent and colonial discourse, the discussion will turn to art. Self and cultural representation and expression by Native women can act as important forms of resistance to the tools of colonial oppression. The artwork of Rebecca Belmore and Shelley Niro are powerful examples of addressing and exploring issues of identity, culture, resistance, and survival for Aboriginal women.
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"Taking a Moment to Realign Our Foundations: A Look at Pueblo Chthonic Legal Foundations, Traditional Structures in Paguate Village, and Our Foundational Connection to Sacred Places." Doctoral diss., 2015. http://hdl.handle.net/2286/R.I.30025.
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abstract: Connecting the three pieces of this dissertation is the foundation of our land or Mother Earth. Our relationship with our Mother is key to our indigenous legal tradition, as it both defines and is shaped by indigenous laws. These laws set forth the values and rules for relationships between humans, and between humans and the environment, including non-human beings. How we live in this environment, how we nurture our relationship with our Mother, and how we emulate our original instructions in treatment of one another are integral to our indigenous legal traditions. With this connection in mind, the three parts of this dissertation address the status of Pueblo women in colonial New Mexico, a study of attitudes toward preservation of traditional structures, and the ways in which we seek to protect our sacred places.
The journal article will focus on the impact of Spanish colonial laws on pueblo people in New Mexico, and pueblo women in particular. I propose the usefulness of comparing the Pueblo chthonic legal tradition with that of the colonial Spanish civil legal tradition as an approach to a fuller understanding of the impact of Spanish colonial laws on Pueblo peoples. As pueblo peoples move into the future with a focus on core values, this comparison can assist in determining what traces of the Spanish colonial, often patriarchal, systems might continue to exist among our Pueblos, to our detriment.
The book chapter looks at a survey on attitudes toward preservation of traditional Laguna housing in Paguate Village, at Laguna Pueblo, and its possible uses for community planning. This is done within the context of a community whose traditional housing has been interrupted by 30 years of uranium mining and decades of government (HUD) housing, both of which worked against Pueblo indigenous paradigms for how to live in the environment and how to live together.
The policy briefing paper makes a case for using international human rights instruments and fora to protect sacred places where United States law and policy cannot provide the degree of protection that indigenous peoples seek. In all three pieces is a question of how we essentially reclaim the gift of our original relationship with Mother Earth.<br>Dissertation/Thesis<br>Doctoral Dissertation Justice Studies 2015
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Washington, Crystal. "Understanding through stories: leadership experiences of Trinidadian women of color." Thesis, 2021. http://hdl.handle.net/1828/13002.
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Existing literature about women in positions of power and leadership is extensive and varied, including popular sectors such as finance, politics, and education. However, previous work has only focused on higher education and homogenized female leadership experience. One of the main issues in our knowledge of female leadership is the lack of diverse perspectives and experiences. This failure to recognize differences among women gives an inaccurate whole picture of how women lead within different contexts. Therefore, using the Ethics of Care as the guiding conceptual framework and social constructivism as its worldview, this narrative inquiry critically examined and concurrently discovered the lived experiences of four Trinidadian women of color who previously held a principal leadership position earlier in their lives. More specifically, the participants were retired primary and secondary school principals representing varying locations across the Caribbean island. Assuming the position of storyteller, participants narrated their approach to leading as storied descriptions of their lived experiences to the researcher. The findings of this study support existing literature on gender inequality female leaders often confront in their workplace and the emotional labor they engage in. The findings also indicated that participants tended to practice transformative leadership. Most importantly, the findings also highlighted existing class-based bias related to colonialism and patriarchal norms. This study contributes to the overall understanding of leadership experiences of Caribbean women of color and adds to the limited literature on this topic within the Caribbean region. Lastly, the findings of this study can support further extensive research on this group of leaders and perhaps inform policies and practices of the Ministry of Education of the Republic of Trinidad and Tobago<br>Graduate
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Masters, Karen Beth. "Women adrift : familial and cultural alienation in the personal narratives of Francophone women." Thesis, 2015. http://hdl.handle.net/10500/21017.
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This study analyzes the experience of alienation from family and culture as portrayed in the personal narratives of francophone women. The authors appearing in this study are Assia Djebar and Marie Cardinal, from Algeria, Mariama Bâ and Ken Bugul, from Senegal, Marguerite Duras and Kim Lefèvre, from Vietnam, Calixthe Beyala, from Cameroon, Gabrielle Roy, from Canada, and Maryse Condé, from Guadeloupe. Alienation is deconstructed into the domains of blood, money, land, religion, education and history. The authors’ experiences of alienation in each domain are classified according to severity and cultural normativity. The study seeks to determine the manner in which alienation manifests in each domain, and to identify factors which aid or hinder recovery.
Alienation in the domain of blood occurs as a result of warfare, illness, racism, ancestral trauma, and the rites of passage of menarche, loss of virginity, and menopause. Money-related alienation is linked to endemic classism, often caused by colonial influence. The authors experienced varying degrees of economic vulnerability to men, depending upon cultural and familial norms. Colonialism, warfare and environmental depending upon cultural and familial norms. Colonialism, warfare and environmental degradation all contribute to alienation in the domain of land. Women were found to be more susceptible to alienation in the domain of religion due to patriarchal religious constructs. In the domain of education, it was found that some alienation is inevitable for all students. Despite its inherent drawbacks, education provides tools for empowerment which are crucial for overcoming alienation. Alienation in the domain of history was found to hinder recovery due to infiltration of past trauma into the present, while empowerment in this domain fosters optimism and future-oriented thinking.
Each domain offers opportunities for empowerment, and it is necessary to work within the domains to create a safe haven for recovery. Eight of the nine authors experienced at least a partial recovery from alienation. This was accomplished via cathartic release of negative emotions. Catharsis is achieved by shedding tears, talking, or writing about the negative experiences. The personal narrative was found to be especially helpful in promoting healing both for the author and the reading audience.<br>Classics and World Languages<br>D. Litt. et Phil. (French)
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Cankech, Onencan Apuke. "Examining the Wrongs Against the Present African Women: An Enquiry on Black Women’s Roles and Contributions from Antiquity - A Black African Male Scholarly Comparative Perspective." Thesis, 2010. http://hdl.handle.net/1807/24546.
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The thesis examined the roles and contributions of Black women during the African ancient civilization by analyzing the lives, roles and contributions of Queen Hatshepsut and Nefertiti as case studies and interrogates how Black women positioned themselves as political, military and spiritual leaders during the age of antiquity. The argument is that African women were more involved as leaders in the affairs of their communities as compared to the contemporary times. By using African centered paradigms, Afrocentricity and juxtaposing robust anti-colonial and Black feminist thoughts, the thesis investigates and recreates systematic narratives of the past roles of African women at the very height of African civilization, discussed the changes in sex-gender roles and explained why contemporary women continue to experience difficulties in assessing position of leadership and resources. The study reproduces measured facts to confront the blurred roles and contributions of African women and situates it at the centre of education.
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Xi, Xiu Jun, and 奚修君. "The white woman in colonialism." Thesis, 1995. http://ndltd.ncl.edu.tw/handle/25267682778672179479.
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Harris, Laila Zahra. "Roots of History, Seeds of Change: Women Organic Farmers & Environmental Health in Jamaica." Thesis, 2012. http://hdl.handle.net/10214/3963.
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This research seeks to address the gap in the literature on women, health, and environments by exploring the factors that motivate Jamaican women farmers to practice organic agriculture and how these might relate to their understandings of environment and health. The experiences and decisions of women farmers are also positioned within wider historical contexts of colonialism and agricultural change. Integrating a variety of theoretical frameworks, including public issues anthropology, ethnoecology, rural sociology, and feminist political ecology, my own scholarly analysis is merged with the perspectives of the women farmers interviewed in this qualitative study. This research found that women organic farmers in Jamaica were motivated by various factors related to environment and health and impacted by the island’s legacy of slavery and industrialization. The findings of this thesis can be used to encourage the practice of organic agriculture and to improve human health and environmental wellbeing in Jamaica and beyond.<br>Richard and Sophia Hungerford Travel Scholarship, Yeandle Family Graduate Scholarship, Richard and Sophia Hungerford Graduate Scholarship, Registrar’s Research Grant for Graduate Students, Registrar’s Research Travel Grant
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Holman, Sayuri. "“Trying to be the man you’ve become”: negotiating marriage and masculinities among young, urban Fijian men married to non-Fijian women." Thesis, 2009. http://hdl.handle.net/1828/2030.
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While studies in masculinities and globalization are a rapidly growing field, few studies address the role of marriage in shaping masculinities. This project explores the emerging pattern of young, urban Fijian men who marry non-Fijian women and in doing so, challenge neo-traditional marriage formations and gender roles. In this particular project, I investigate how Fijian men experience these types of marriages with non-Fijian women and how they negotiate their masculinity within their marriages. I also explore how the confluence of colonial experiences, current globalization trends, and culture affect how these men understand their masculinity. I employ several methodologies including multiple interviews, participant observations, and visual anthropology methods. Through these methods, I explore how the relationship between Fijian men and non-Fijian women alters men’s experiences of masculinity and identity at the individual level. Results illustrate the importance of work in defining manhood, according to these men. As well, results suggest that the wives play a powerful role in influencing their husbands’ values with regards to work ethics and the general acceptance of global values. These relationships show the intersection and complexities that emerge between evolving ideas regarding masculinities and marriage, Fiji’s colonial experience and current global values.
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Hwang, Merose. "The Mudang: Gendered Discourses on Shamanism in Colonial Korea." Thesis, 2009. http://hdl.handle.net/1807/32182.
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This dissertation examines the discursive production of mudang, also known as shamans, during the late Chosŏn Dynasty (eighteenth to nineteenth-centuries) and during the Japanese colonial period in Korea (1910-1945). The many discursive sites on mudang articulated various types of difference, often based on gender and urban/rural divides. This dissertation explores four bodies of work: eighteenth to nineteenth-century neo-Confucian reformist essays, late nineteenth-century western surveys of Korea, early twentieth-century newspapers and journals, and early ethnographic studies. The mudang was used throughout this period to reinforce gendered distinctions, prescribe spatial hierarchies, and promote capitalist modernity. In particular, institutional developments in shamanism studies under colonial rule, coupled with an expanded print media critique against mudang, signalled the needs and desires to pronounce a distinct indigenous identity under foreign rule.
Chapter one traces three pre-colonial discursive developments, Russian research on Siberian shamanism under Catherine the Great, neo-Confucian writings on "mudang," and Claude Charles Dallet’s late nineteenth-century survey of Korean indigenous practices. Chapter Two examines the last decade of the nineteenth-century, studying the simultaneous emergence of Isabella Bird Bishop’s expanded discussion on Korean shamanism alongside early Korean newspapers’ social criticisms of mudang. Chapter Three looks at Korean newspapers and journals as the source and product of an urban discourse from 1920-1940. Chapter Four examines the same print media to consider why mudang were contrasted from women as ethical household consumers and scientific homemakers. Chapter Five looks at Ch’oe Nam-sŏn and Yi Nŭng-hwa’s 1927 treatises on Korean shamanism as a celebration of ethnic identity which became a form of intervention in an environment where Korean shamanism was used to justify colonial rule.
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McGuire, Adams Tricia. "Ogichitaakwe regeneration." Thesis, 2009. http://hdl.handle.net/1828/3111.
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This thesis explores regenerating Anishinaabekwe (women’s) empowerment. The
teaching of the ogichitaakwe (an Anishinaabekwe who is committed to helping the Anishinaabe people) was investigated to gain knowledge of how this aspect of the
Anishinaabekwe ideology can be used to challenge the effects of colonialism in
community. The goal of the thesis is to frame solutions to the effects of colonialism from the foundation of empowerment via the Anishinaabekwe ideology. The thesis examines how the Anishinaabekwe ideology in collaboration with radical indigenous feminism is useful in challenging colonialism. To this end, the utilization of self-consciousness-raising groups or Wiisokotaatiwin (gathering together for a purpose) provides the opportunity to address personal decolonization and regeneration. The author will show that by committing to the Anishinaabekwe ideology, the effects of colonialism will be addressed from a place of empowerment and ultimately regenerate the Anishinaabe Nation.
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Tang, Jin master of music. "Gender fluidity : an alternative image of women (and men), and a critique of the colonialist legacy." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-08-4363.
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Chinese feudal women have long been identified as victims of the Chinese Confucian patriarchy and discussed in terms of notions of backwardness, dependency, female passivity, biological inferiority, intellectual inability, and social absence. This image of the victimized women, however, is a product of China’s modernization and Westernization processes since late-nineteenth and early-twentieth century. Its formation is inseparable from the appropriation of the colonialist categories of sex binarism by the May Fourth male “new intellectuals.” This binary, linear gender ideology, together with the social context of Confucianism’s long-term status as the official, orthodox ideology in premodern China, easily led to the conceptualization of women in terms of absence, marginalization, and ultimately victimization. In this process, Chinese women became Woman, the other of Man, which constitutes a monolithic, ahistorical entity that masks specificities and variations in different historical periods and concrete cultural contexts, and obscures the dynamics of gender relationships. Kunqu (Kun opera) and the literati culture of late Ming (1573-1644) and early Qing Dynasty (1644~1722) surrounding it could be of particular use to demonstrate the problem of this binary and static conceptualization of gender in premodern China. In this study, I will be examining the case of two distinguished kunqu, Mudan ting (The Peony Pavilion) and Taohua shan (The Peach Blossom Fan), whose text, music, and performance raise interesting questions about femininity and masculinity in the specific social and cultural context of the time. Through this study, I want to help illuminate the inadequacy of the modernist, rigid sex binarism in understanding traditional Chinese gender ideology which cannot be reduced to the Western sexual physiology and biology, and to refute the ahistorical construction of the victimized Chinese Woman.<br>text