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142 Aldinhas Ferreira, Maria Isabel 100 Alfaro, Monge 167 All-African Peoples Conference (AAPC) 76 First 76 Second and Third 76 “Alright” (music video) 259, 297 American Dream 123 American History I 281 American History: The Founding Principals, Civics & Economics 281 American Revolution 31, 218, 289 American Road Narratives 113 American slavery 281 Americas, the 58 And then Life Happens 104 Angola 16, 117 Angulo, Senior 167–168, 173–174 Antiracism in Cuba: The Unfinished Revolution 158 The Anti-Slavery Almanac for 1837 39–40 archives and primary sources 215 for

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processes on the state and civil society, and democratisation and development, with a particular interest in the politics of economic reform and poverty reduction in Latin America. Lorraine Kelly is currently a lecturer in Spanish at NUI Galway, and has previously lectured at University College Cork, the University of Limerick and Dublin Institute of Technology. Her research and teaching is primarily in the area of Latin American literature and she has published articles and contributed to edited collections in the area of Mexican women writers. She is also the co

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sisters in our self-affirmation18 skills, which will equip us to adapt to experiences of and encounters with male church territorial claims. “These role models provide a rich resource for our self-affirmation in church politics of identity”.19 They can be used to challenge patriarchal systems of Applied Linguistics & English Literature 1(2), July 2012. Identity politics is a dominant theme in Black feminists, 2012, p. 85. 17 Rody, Caroline:  The Daughter’s Return:  African-American and Caribbean Women’s Fictions of History. Oxford University Press: New York 2001

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Authenticity of Belief in African (Igbo) Traditional Religion | 141 → Chapter 3: African Traditional Religions and Igbo Objects of Worship 3. Introduction African traditional religions are the religions in Africa before the coming of the Europeans. Most times many writers see the religions in Africa as homogenous while others see them in plurality. In this chapter, we shall concentrate on the belief in African religions, explain why they are ‘religions’ and not ‘religion’ in homogenous sense, and narrow it down to Igbo religion: an ethnic group in Nigeria. We

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of American Folk- lore, 78: 307, 3 – 20. Bloch, M. J., Beoku-Betts, J. & Tabachnick, B. (eds. 1998): Women and Education in Sub- Saharan Africa: Power, Opportunities and Constraints. Boulder. Boateng, F. (1990): African Traditional Education: A Tool for Intergenerational Communica- tion. In: Asante, M. K. & Asante, K. W. (eds.): African Culture: The Rhythms of Unity. Trenton, NJ, 109 – 122. Dei, G. J. S. (2000): The Role of Indigenous Knowledges in the Academy. In: International Journal of Inclusive Education, 4: 2, 39 – 56. Dei, G. J. S. (2004a): Dealing

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Publ., Enugu, Nigeria, 2004. ATHERTON, J., The Scandal of Poverty: Priorities for the Emerging Church, Mowbray & Co. Ltd, London, 1983. ATKINSON, A. B., Poverty and Social Security, Prentice Hall, Harvester Wheatsheaf, New York, 1989. BANSIKIZA, C., Responding to Poverty in Africa, AMECEA Gaba Publ., El- doret, Kenya, 2007. BARRI, F. R., “The Sex Trade Industry’s Worldwide Exploitation of Chil- dren”, in: Annals of the American Academy of Political and Social Science, Vol. 575, 15 May 2001, 147–157. BIRD, O. A., The Idea of Justice, Praeger, New York, 1967. BITTLE

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1960s to the early 1970s and on. 3.   See Patricia Jones-Jackson, When Roots Die (1987); Melville J. Herskovits, The Myth of the Negro Past (1941); Marion Kraft, The African Continuum and Contemporary African American Writers: Their Literary Presence and Ancestral Past (1995) ; Maureen Warner-Lewis, Guinea’s Other Suns (1991) , Trinidad Yoruba (1997), and Central Africa in the Caribbean (2003); Robert Farris Thompson, Flash of the Spirit (1984); Edward Kamau Brathwaite, History of the Voice (1984); John W. Pulis (ed.), Religion, Diaspora and Cultural

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writer, in this sense, dare hope that the dreams of Lyndall and Magda finally find fruition in a democratic South Africa? Could, in the words of feminist-identified Elizabeth Costello, a world be imagined in which “poverty, disease, illiteracy, ←163 |  164→ racism, sexism, homophobia, xenophobia, and the rest of the bad litany have been exorcised”? 1 The post-1994 “rainbow nation” would present itself to the world as a beacon of hope for accommodating different narratives, underlined by a human rights rhetoric, particularly in its espousal of multiracialism and

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p a r t   1 Slavery and Emancipation in the Americas c h a p t e r o n e Afro-Latin Americans Within and Beyond Colonial Enslavement rachel sarah o’toole1 Africans and their descendants—enslaved and free, men and women—were simul- taneously included and excluded from colonial regimes throughout Latin America. Spaniards and Portuguese colonists enslaved and exploited people who scholars now claim as Afro-Latin Americans based on a racial ideology that defined Blacks and blackness as ineligible for inclusion in either the Republic of the Spaniards or

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Agency in Female Rappers.” Dissertation, University of Michigan, 2005. Bell-Scott, Patricia, and Juanita Johnson-Bailey. Flat-Footed Truths: Telling Black Women’s Lives . 1st ed. New York: Henry Holt, 1998. Berlant, Lauren Gail. The Queen of America Goes to Washington City: Essays on Sex and Citizenship . Durham, NC: Duke University Press, 1997. “Blacks in South Africa Protest Whites-Only Beach.” The Virginian-Pilot and the Ledger Star , September 4, 1989, A5. Blay, Yaba. (1)ne Drop: Shifting the Lens on Race . BLACKprint Press, 2013. Bobo, Jacqueline. Black